Quest for Identity in Francis Deng's Cry of the Owl
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Transcript of Quest for Identity in Francis Deng's Cry of the Owl
Al-Neelain University
Graduate College
English Language Department
Quest for Identity in Francis Deng’s
Cry of the Owl
A Thesis Submitted in Partial Fulfillment of the Requirement for the Degree of
Master of Arts (MA) in English Language (Literature)
Submitted by:
Abdalla Abbas Eissa
Supervised by:
Prof. : Eiman Abbas El-Nour
2017
II
Acknowledgments
Praise and glory be to Allah, the most gracious, the most merciful. I could not
achieve what I have achieved without God‘s guidance and help.
This thesis would not have been possible without the essential and gracious support
of many individuals who made my dream of master degree come to fruition. First
and foremost, I would like to thank Prof. Eman Abbas El-Nour, my supervisor, for
her wisdom, invaluable guidance, professionalism, dedication, insight and her deep
knowledge of literature and its theories are an invaluable asset to me from the
beginning to the end in the course of my thesis and special thanks for her incredible
reading speed.
I am so privileged and honored to the English Language Department at Al-Neelain
University, Faculty of Arts, and special note of thanks goes to the head of the
department Prof. Hamid AL-Dood. My deep appreciation is also due to my
professors Dr. Ishraga Bashir, Dr. Ahmed Abdalla, Dr. Mohammed Kambal, Dr.
Ahmed Al-Haj and Dr. Mohammed Agban for their academic guidance.
I would like to express a heartily thanks to my sincere uncles Ibrahim and
ZakariyaBakheet for their support and understanding. Without their love and
support I am sure that I would not be able to achieve so much. I also wish to extend
my heartfelt gratitude to my bosom friend Jamal Uthman for his countless words of
advice and support ―a friend in need is a friend indeed‖.
Last but certainly not least, my sincere thanks go to my friends and brothers who
contributed to the accomplishment of this thesis especially, Sulieman Basher,
Sulafa Al-Haj and Abdelhafiz Osman.
III
Abstract
This study examines a very prominent theme in Postcolonial African Literature
which is ―Identity quest‖. The exploration of such postcolonial writers as Deng in
terms of depicting their cultural identities and of their people‘s reveals the hybrid
culture of the postcolonial societies and writers. These writers discuss the influence
of decolonization, hybridity, language, culture, religion, and displacement
movement on postcolonial dilemma. Their attempt is an attempt to reconstruct
Identity or to reinvent a new one. The researcher uses a qualitative method to
analyse and investigate the issue of identity in South Sudanese society through
reading Deng‘s ―Cry of the Owl‖ from psych analytical perspective. The researcher
tries to discuss how Deng views and deals with the identity question and the way he
dealt with the main components that influence identity quest in his work. More
importantly, the study focuses on how South Sudanese lost their identity; culture,
language and religion. The study finds out that the missionaries have a strong
impact on the loss of their identity. Moreover, the findings reveal that Arabisation
and Islamisation affect their identity negatively.
IV
مستخـلص البحــث
ستعمار , حيث أنيا تتعمق تناقش ىذه الدراسة موضوعًا ىاماً و ماثاًل في األدب اإلفريقي لفترة مابعد اال
بقضية البحث عن اليوية . لقد كان ظيور كُّتاب فترة ما بعد االستعمار مثل الدكتور/ فرانسيس دينق و
تصويرىم لميوية الثقافية لشعوبيم أدى الى الكشف عن الثقافة اليجينة المتنوعة لمجتمعات فترة ما بعد
االستعمار .
فريقيا من حيث التيجين الذي أصاب ير والفراغ الذي سببو المستعمر الأيضًاناقش ىؤالء الكُّتاب التأث
و تمخصت محاوالتيم , المغات والثقافات و األديان وحركات النزوح كذلك الفوضى والحيرة التي أعقبت ذلك
في إعادة بناء اليوية او إبتكار ىوية جديدة . و يستخدم الباحث في ىذه الدراسة اسموب التحميل النوعي
في تحقيق الموضوع الذي يتعمق بماىية اليوية في مجتمعات جنوب السودان من خالل إستميام رواية
( من زاوية التحميل النفسي . نعيب البومةالدكتور فرانسيس دينق )
كذلك يحاول الباحث أيضًا أن يّصور و يناقش كيفية رؤية الدكتور دينق لمقضية و الطريقة التي يتعامل
ساسية التي تؤثر عمى قضية البحث عن اليوية في دراستو , و من األىمية مع المكونات األبيا الدكتور
بمكان أن تشير الى أن الدراسة تركز عمى كيفية فقدان شعوب جنوب السودان ليوياتيم وليجاتيم
ذه اليوية وثقافاتيم و كذلك معتقداتيم . و أوضحت الدراسة التأثير القوي لمديانات التبشيرية في فقدان ى
معطيات التعريب واألسممة سمبيًا عمى اليوية الجنوبية . رو كشفت عن تأثي
V
Table of Contents
Section number and title Page No.
Dedication I
Acknowledge II
Abstract English Version III
VI مستخلص البحث
Table of contents V
Chapter One
Introduction
1.0 Introduction 1
1.1 The Statement of the Problem 2
1.2 Significance of the Study 3
1.3 Objective of the Study 3
1.4 Research Questions 3
1.5 Research Hypotheses 4
1.6 Research Methodology 4
1.7 Limitation of the study 4
Chapter Two
Theoretical Framework and Literature Review
2.0 Introduction 5
2.1 Concept of Identity 5
2.2 Overview 7
2.3 Themes 8
2.3.1 Theme of Identity Crisis 8
VI
2.4 Characters 8
2.4.1 BolMalek (Elias) 8
2.6.1 The ideas of Sigmund Freud 11
2.6.2 Maslow Hierarchy of Needs 13
2.6.3 Characteristics of Self-actualizers 15
2.6.4 Behavior Leading to Self-actualization 16
2.7 The Dilemma of Identity in Postcolonial Literature 16
2.8 The Formalistic Approach 17
2.9 New Historicism 18
2.10 Reader Response Criticism 18
Previous Studies 20
Chapter Three
Research Methodology
3.0 Introduction 26
3.1 Research Method 26
3.2 Procedures 26
3.2.1 Procedure of Data Collection 26
Chapter Four
Analysis from critical point of view
4.0 Introduction 28
4.1 Data Analysis 28
4.1.1 Research Hypotheses One 28
4.1.2 Research Hypotheses Two 32
4.1.3 Research Hypotheses Three 34
4.1.4 Research Hypotheses Four 36
4.2 Discussion 37
VII
4.3 Conclusion 38
Chapter Five
Conclusion , Recommendation and suggestions for further studies
5.0 Introduction 39
5.1 How Cultural, Psychological and Religious Factor Discussed
in ―Cry of the Owl‖?
39
5.1.1 Arabisation and Islamisation 39
5.1.2 Missionaries in South Sudan 40
5.2 Conclusion 40
5.3 Suggestions for Further Studies 41
Bibliography 42
1
Chapter One
Introduction
1.0 Introduction
Identity or sense of selfhood has been one of the most complicated and ever
developing notions in Literary and critical studies. It continues to become an
obsession of writers, critics and scholars. Terms such as man, woman, body, self, I
and human all have been repeatedly mentioned in literary and critical discussion to
refer to the identity of a certain person belonging to a particular community or
tradition.
Early consideration of the notion of identity dated back to ancient time in
fourth century B.C. moreover, in seventeenth century French philosopher Rene
Desecrated famously claimed that ― I think, therefore, I am‖ 24 which transformed
the discussion and definition about identify. This selfhood or identity seemed to be
untouched by external sociopolitical or internal physic dimensions which might
have an impact or influence on it in one way or another:
The core representation of a man as ―foundation‖ of his own thoughts,actions
and history has for three centuries at least not been simply a valorization of human
individuality and human species as a bearer of the universal, it has been the
representation of Man as the subject. The essence of humanity, of being human,
which should be present, both as realty and as a norm or a possible is subjectivity
(Balibar 2007).
Accordingly, the consciousness and awareness about identity and self
become one major topic and humanity as another, additionally, south Sudanese
novelist Francis Deng in his novel ―Cry of the Owl‖ well-contractedly, discusses
2
about identify of the south Sudanese and involved with the question of self,
subjectivity, humanity and culture.
Therefore, quest for identity is a very prominent theme in postcolonial studies
and literature. The exploration of such postcolonial writers as Deng in terms of the
depiction of their cultural identities and of their people's reveals the hybrid culture
of the postcolonial societies and writers. These writers tackle the influence of
decolonization, hybridity, language, and displacement movement on postcolonial
Diaspora. Their attempt is an attempt to reconstruct identity or to reinvent a new
one. In the discussion of the works of Deng together with his personal views on
identity question and he views this subject matter as a postcolonial writer and from
a personal perspective both through his articles and interviews and also through the
way he explored this topic through his novel. The researcher tries to go first
through the topic of post-colonialism and its relation with identity. The researcher
discusses the very question of identity as related to the novel "Cry of the Owl".
1.1 The Problem
The identity crisis has demonstrated its power as one of the main thematic
concerns in literature. Tragedy becomes ineluctable when characters are unable to
extricate themselves from the conflict between who they are and who they are
supposed to be. Conversely, characters' awareness of their true selves is essential to
the eventual achievement of self-actualization. In American literature, especially
contemporary American literature, an identity crisis is frequently occasioned by
conflict. Conflict between a person or group and another person, group or natural
forces is what drives on into change. Thus, South Sudanese society suffers from
issues of identity. The researcher encounters this problem through reading ―Cry of
the Owl‖ by Francis Deng and through the researcher‘s understanding of the
society which he is part of.
3
1.2Significance of the Study
The study is significant to Sudanese individual in maintaining their identity.
Also the study is significant to the whole society for understanding each other‘s
identity and respect as well. Moreover, it is significant to fill the gap of the
literature in the area of Sudanese society as well as the issue of identity. Finally it is
significant to the ministry of social affair and the ministry of culture
In recent years, scholars working in a remarkable array of social science and
humanitiesdisciplines have taken an intense interest in questions concerning
identity. Within political science, for example, we find the concept of identity at the
center of lively debates in every major subfield. Students of American politics have
devoted much new research to theidentity politics" of race, gender and sexuality. In
comparative politics, identity" plays acentral role in work on nationalism and ethnic
conflict (Horowitz 1985; Smith 1991; Deng1995; Laitin 1999).
1.3Objective of the Study
The objectives of this study are:
a- To examine the issue of national identity for the diverse ethnic and religious
groups in Sudan.
b- Critically analyze the concept of identity through the novel ―Cry of the Owl‖
1.4 Research Questions
The researcher poses the following questions:-
1- What are the reasons for conflict of cultural identity in Sudan?
2- What are the main factors behind Elias Bol‘s quest for identity?
3- To what extent missionaries affect the cultural conflict in Sudan?
4- What does Sudanese identity mean from the author‘s perspective?
4
1.5 Research Hypotheses
1- Arabisation and Islamisation are the reasons for conflict of cultural identity in
Sudan.
2- Cultural, psychological and religious factors are the main factors behind Elias
Bol‘s quest for identity.
3- Missionaries have a strong impact on cultural conflict in Sudanese society.
4- Sudanese identity means the acceptance of the diversity in culture, customs,
tradition and religious.
1.6 Research Methodology
The study is based on qualitative method and psycho-analytical approach. It
investigates the quest of identity in the novel ―Cry of the Owl‖ as a case study. The
researcher detects the identity quest from main character ‗Elias Bol‘ and events
flow from plot and Meta plot. Moreover, the researcher considers the whole
Novel‘s characters as the population of the study and ‗Elias Bol‘ as the sample of
the study.
1.7 Limitation of the study
The study involving identity quest dilemma is conducted in Sudan at Al-Neelain
University and it is delimited to enrich Sudanese literature. The study is conducted
between 2015 to 2016, the Novel targeted in this study was written in 1989 and it
mirrors the social Sudanese identity context. Further more. The study aims at
studying identity quest from social perspective entailing the Diasporas, traumatic
and alienation among subjects or citizen of one nation in one country. However, the
study excludes the political conflict.
5
Chapter Two
Literature Review and Theoretical Framework
2.0 Introduction
This chapter demonstrates the literature pertinent to this study. It also
highlights an overview of the novel under study "Cry of the Owl". Moreover, it
presents the biography of the author. Furthermore, it discusses the literary theories
related to the current study (social, cultural, psychoanalytical and postcolonial
theories).
2.1 Concept of Identity
Identity is a broad concept to outline and, as such, complex to explore
because it has many nuances of meaning. There are, therefore, diverse and
divergent definitions attached to it. Bhabha (1990:1;4) describes this semantic
ambivalence of identity:
The locality of national culture (identity)is neither unified nor unitary in
relation to itself, nor must it be seen simply as other in relationto what is outside or
beyond it. Bhabha considers identity (national, cultural, political) as ―the
impossible unity of the nation as a symbolic force‖.Bhabha (1990:1;4) In other
words, identity is an imaginary ideal whose necessity brings social cohesion within
communities and nations. Identity derives from the Latin term idem, which means
the same. It is the state of having the same nature or character which defines one‘s
absolute individuality.
Millennium World Book Dictionary (2000:1048) defines identity as who
people are or what things are, as well as which aspects form their individuality. In
other words, identity encapsulates individual characteristics by which people or
6
things can be identified, which means that people‘s or things‘ identity is their
individuality and personality. Encarta Dictionary (1999:934) notes that identity
deals with who people are or what things are, especially the name(s) people or
things are known by. It may also mean a person‘s essential self or a set of
characteristics which people recognize as belonging uniquely to themselves and
constituting their individual personality. On the other hand, Chambers 21st Century
Dictionary (1996:669) defines identity as the state or quality of being a specified
person or thing, which embraces who or what a person is. In other words, identity
deals with one‘s quest to define his/her roots which mean who one is, where he/she
comes from, and lastly, his/her vision for the future. It is ―a process of
identification‖ and self-definition (Raditlhalo, 2003:31).
In his famous ―I am an African‖ speech, the former president of South
Africa, Thabo Mbeki captures the essence of identity in that he contends that
African identity defines who one is, where they come from, and where they are
going. Castells (1997), in Bekker, Dodds&Khosa (2001:2) defines identity as
referring to ―people‘s source of meaning and experience‖ and to ―the process of
constructions of meaning [culture]‖. One‘s identity is, therefore, constructed and
conceptualized from one‘s set of cultural beliefs. It is a sprout from one‘s historical,
religious, and social values. This means that a group of people can be united in
community and solidarity because of common linguistic, religious, historical,
social, and political experiences that they share.
Castells acknowledges that identity is a word full of shadows of meaning
which can be narrowed down to two major kinds of identity, which are ethnic and
national identities. These identities, one should point out, flow directly from the
cultural beliefs of the community within which they operate. Identity, there-fore,
means, among other things, all the qualities, beliefs, and ideas which make people
feel that they stand out from others. In other words, there are features or qualities
7
embedded in identity which make people different from others. This means,
therefore, that identity ―does not obliterate difference‖ (Hall, 1996:3). It is these
outstanding features, traits, experiences, and attributes which serve as the tenets of
people or things.
2.2 Overview
Cry of the Owl is a novel written by Dr. Francis Deng in (1989). It discusses
several issues such as identity, culture, custom and tradition of South Sudanese in a
well constructed language.
It is a long tale of a young man's journey into adulthood in villages and cities
in Sudan. Elias grows up a Dinka tribesman, and his family struggles with not
having siblings for Elias and having his twin brothers kidnapped into slavery. Elias
moves through witnessing tribal leadership and life, customs, celebrations, family
rifts, and an increasing skill at school. His gifts lead him to be brought north to
Khartoum to enlighten himself as an educated person. After completing his studies
Elias joins the military and is exposed to Arabs, Muslims, Dinka, and other tribes;
he is a member of the military, the Parliament, the Rebels and is exposed to many
country issues. In fact, the book could be described as a thinly veiled excuse for the
author to expose current Sudanese challenges with racism, effects of black slaves
and black slave masters. The book also discusses themes such as issues of identity,
colonialism and its effect on southern Sudanese. The plot does progress
dramatically and the ending is very shocking with acceptance. However, the book
dwells on politics, philosophies and approaches to racism in the form of different
characters' carefully explained positions that the book is as much a political primer
as it is a novel.
8
2.3Themes
2.3.1 Theme of Identity Crisis
Identity is a central theme to postcolonial writers in general and Deng in
particular. Deng discusses the identity crisis in South Sudan in reference to the
Northern part of the country. Deng depicts South Sudanese unique ritual identity in
Sudan. Due to this, Deng mirrors out the lack of national identity in the country
which applies Arabisation and Islamisation. The question of identity is very
important to any nation because it shapes its international relations and dictates its
behavior. According to Ninkovich ―an identity crisis is a period of disorientation in
which values and relationships once taken for granted are thrown into question.
Questions of self-adjustment that bedevil individuals caught up in an identity crisis
like‖ who am I?‖ and ―where do I belong?‖(2001, p. 16).
2.4 Characters
2.4.1 BolMalek (Elias)
Elias is the central character of the novel. He is the son of a Northern
Sudanese trader who captured Bol's mother with two twins. He grows up not
knowing his own tribal identity, suffering a lot due to his extraordinary
intelligence, Bol sent to missionary schools in the South and the North. His relation
with Christian and Muslim produces him into special, unique and forward looking
with comprehensive view of life. Furthermore, Bol the icon of his people (young
leader) always thinks of promoting his people with welcomingly vision of the
future. On the other hand, Bol always thinks with open mind to reunite his twins
captured by Northerners.
9
2.5 Biography of the Author
Francis Mading Deng is a politician and diplomat from South Sudan who
served as the newly independent country‘s first ambassador to the United Nations.
He was educated at Khartoum University (Bachelor of Laws) and a Master
of Laws (LL.M.) and a Doctor of Juridical Science (J.S.D.) from Yale University.
He also took graduate courses at King‘s College London.
From 1992 until 2004 Dr. Francis M. Deng of the Sudan served as the United
Nations‘ first Special Rapporteur on the Human Rights of Internally Displaced
Persons.
On 29 May 2007, United Nations Secretary-General Ban Ki-moon
announced the appointment of Deng as the new Special Adviser for the Prevention
of Genocide, a position he held until 17 July 2012 at the level of Under-Secretary
General.
From (2006 to 2007), Deng served as director of the Sudan Peace Support
Project based at the United States Institute of Peace. He also was a Wilhelm Fellow
at the Center for International Studies of the Massachusetts Institute of Technology
and a research professor of international politics, law and society at Johns Hopkins
University Paul H. Nitze School of Advanced International Studies.
Before joining the Massachusetts Institute of Technology, Dr. Deng was a
Distinguished Visiting Scholar at the John Kluge Center of the Library of
Congress. Dr. Deng served as Representative of the United Nations Secretary-
General on Internally Displaced Persons from 1992 to 2004, and from 2002 to 2003
was also a senior fellow at the United States Institute of Peace.
10
Dr. Deng served as Human Rights Officer in the United Nations Secretariat
from 1967 to 1972 and as the Ambassador of the Sudan to Canada, Denmark,
Finland, Norway, Sweden and the United States. He also served as the Sudan‘s
Minister of State for Foreign Affairs. After leaving his country‘s service, he was
appointed the first Rockefeller Brothers Fund Distinguished Fellow.
He was at the Woodrow Wilson International Center first as a guest scholar
and then as a senior research associate, after which he joined the Brookings
Institution as a senior fellow, where he founded and directed the Africa Project for
12 years. He was then appointed distinguished professor at the Graduate Center of
the City University of New York before joining Johns Hopkins University.
Among his numerous awards in his country and abroad, Dr. Deng is co-
recipient with Roberta Cohen of the 2005 University of Louisville Grawemeyer
Award for ―Ideas Improving World Order‖ [2] and the 2007 Merage Foundation
American Dream Leadership Award. In 2000, Dr. Deng also received the Rome
Prize for Peace and Humanitarian Action.
He has authored and edited 40 books in the fields of law, conflict resolution,
internal displacement, human rights, anthropology, folklore, history and politics
and has also written two novels on the theme of the crisis of national identity in the
Sudan (A man named Deng Majok and War of Vision). He was born in 1938 and in
1972 married Dorothy Anne Ludwig, with whom he has four sons, Donald, Daniel,
David and Dennis.
2.6 The Psychological Approach
The Psychological Approach is one of the most conventional, applicable, and
interpretative school of literary analysis. Through history of literary criticism; the
Psychological Approach is used by Aristotle in his poetic. He defined tragedy as
11
combination of emotion of pity and fear ''to produce catharsis'', or in other words,
cleaning of the soul through pity and fear.
The Psychological Approach is considered by modern critics as an effective,
in-depth investigative and interpretative means to demonstrate, how readers can use
it in understanding and appreciating a work of art.
The Psychological approach is limited to its ―aesthetic inadequacy‖. It gives
basic ―clues‖ to uncovering an authors' main ideas and figuring out ―symbolic
mystery‖.
2.6.1 The ideas of Sigmund Freud
Sigmund Freud had great participation in setting up modern psychology. He
emphasized ''the conscious aspect of human psyche, by structuring the human mind
into ''conscious and unconscious activity''.
Freud argument is based upon three different classifications of human
psyche.His notion of unconscious has been defined as the irrational part of the
psyche unavailable to a person‘s consciousness except through dissociated acts or
dreams; in other words, it is ―the storehouse of those painful experiences and
emotions, those wounds, fears, guilty desires, and unresolved conflicts we do not
want to know about because we feel we will be overwhelmed by them‖ (Tyson
2015).
The unconscious is considered as the reservoir of wild whims and wishes,
which have been turned down due to social constraints. If those wishes and whims
come out of their dream-like realm and get a physical form, for which the
individual would mentally get enticed to get hold of, whatever may bring that goal
12
closer or at least shorten the way towards that farfetched wish, then it is not under
influence of 'unconscious' but 'Id'.
The Id is the only component of personality that is present from birth. This
aspect of personality is entirely unconscious. It includes the instinctive and
primitive behaviors. According to Freud, the id is the source of all psychic energy,
making it the primary component of personality.
The Id is driven by the pleasure principle, which strives for immediate
gratification of all desires, wants, and needs. If these needs are not satisfied
immediately, the result is a state anxiety or tension. For example, an increase in
hunger or thirst should produce an immediate attempt to eat or drink. The id is very
important early in life, because it ensures that an infant's needs are met. If the infant
is hungry or uncomfortable, he or she will cry until the demands of the id are met.
The ego is the component of personality that is responsible for dealing with
reality. According to Freud, the ego develops from the id and ensures that the
impulses of the id can be expressed in a manner acceptable in the real world. The
ego functions in the conscious, preconscious, and unconscious mind.
The ego operates based on the reality principle, which strives to satisfy the
id's desires in realistic and socially appropriate ways. The reality principle weighs
the costs and benefits of an action before deciding to act upon or abandon impulses.
In many cases, the id's impulses can be satisfied through a process of delayed
gratification the ego will eventually allow the behavior, but only in the appropriate
time and place.
The ego also discharges tension created by unmet impulses through the
secondary process, in which the ego tries to find an object in the real world that
matches the mental image created by the id's primary process.
13
Superego is mostly thought of as the conscience or a sensor which censors
everything that may stand against the moral, social, religious codes. When within a
story readers feel the presence of a hidden omniscient narrator speaking, advising
and directing the characters unconsciously into a way much safer in nature, it can
be taken as the omnipresent superego within the storyline.
Sometimes those wild wishes and dreams present themselves as mental
uneasiness which haunt individuals in their night dreams. Such nightmarish
dreams, Freud explained, has only to do with repressed memories which now are
available to the unconscious to reveal them in the uttermost horrific way through
dreams.
2.6.2 Maslow Hierarchy of Needs
Maslow's hierarchy of needs is a theory in psychology. Its proposed by
Abraham Maslow in his 1943 paper ―A Theory of Human Motivation‖ in
Psychological Review. He subsequently extended the idea to include his
observations of humans' innate curiosity. They are five different levels:
1. Physiological Needs
The physiological needs include the most basic needs that are vital to
survival, such as the need for water, air, food, and sleep. Maslow believes that these
needs are the most basic and instinctive needs in the hierarchy, because all needs
become secondary until these physiological needs are met.
2. Security Needs
The security needs include needs for safety and security. Security needs are
important for survival, but they are not as demanding as the physiological needs.
14
Examples of security needs include a desire for steady employment, health care,
safe neighborhoods, and shelter from the environment.
3. Social Needs
The social needs include needs for belonging, love, and affection. Maslow
described these needs as less basic than physiological and security needs.
Relationships such as friendships, romantic attachments, and families help to fulfill
this need for companionship and acceptance, as does not involve in social,
community, or religious groups.
4. Esteem Needs
After the first three needs have been satisfied, esteem needs becomes
increasingly important. It includes the need for things that reflect on self-esteem,
personal worth, social recognition, and accomplishment.
5. Self-actualizing Needs
Self-actualizing is the highest level of Maslow‘s hierarchy of needs. Self-
actualizing people are self-aware, concerned with personal growth, less concerned
with the opinions of others, and interested in fulfilling their potentials.
Maslow (1943) formulated a more positive account of human behavior with
focused on what goes right. He is interested in human potential, and how we fulfill
that potential.
Psychologist Maslow (1943, 1954) stated that human motivation is based on
people seeking fulfillment and change through personal growth. Self-actualized
people as those who were fulfilled and doing all they were capable of.
15
The growth of self-actualization Maslow (1962) refers to the need for
personal growth that is present throughout a person‘s life. For Maslow, a person is
always ―becoming‖ and never remains static in these terms. In self-actualization a
person comes to find a meaning to life that is important to them.
Maslow offers the following description of self- actualization: 'It refers to the
person‘s desire for self-fulfillment, namely, to the tendency for him to become
actualized in what he is potentially.
The specific form that these needs will take will of course vary greatly from
person to person. In one individual it may take the form of the desire to be an ideal
mother, in another it may be expressed athletically, and in still another it may be
expressed in painting pictures or in inventions‘ (Maslow, 1943, pp. 382–383).
2.6.3 Characteristics of Self-actualizers
1. They perceive reality efficiently and can tolerate uncertainty.
2. Accept themselves and others for what they are.
3. Spontaneous in thought and action.
4. Problem-centered (not self-centered).
5. Unusual sense of humor.
6. Able to look at life objectively.
7. Highly creative.
8. Resistant to enculturation, but not purposely unconventional.
9. Concerned for the welfare of humanity.
10. Capable of deep appreciation of basic life-experience.
11. Establish deep satisfying interpersonal relationships with a few people.
12. Peak experiences.
13. Need for privacy.
14. Democratic attitudes.
16
15. Strong moral/ethical standards.
2.6.4 Behavior Leading to Self-actualization
a) Experiencing life like a child, with full absorption and concentration.
b) Trying new things instead of sticking to safe paths.
c) Listening to your own feelings in evaluating experiences instead of the voice
of tradition, authority or the majority.
d) Avoiding pretense ('game playing') and being honest.
e) Being prepared to be unpopular if your views do not coincide with those of
the majority.
f) Taking responsibility and working hard.
g) Trying to identify your defenses and having the courage to give them up.
The characteristics of self-actualizers and the behaviors leading to self-
actualization are shown in the list above. Although people achieve self-
actualization in their own unique way, they tend to share certain characteristics.
However, self-actualization is a matter of degree, 'There are no perfect human
beings' (Maslow, 1970a, p. 176).
It is not necessary to display all 15 characteristics to become self-actualized,
and not only self-actualized people will display them. Maslow did not equate self-
actualization with perfection. Self-actualization merely involves achieving ones
potential. Thus someone can be silly, wasteful, vain and impolite, and still self-
actualize. Less than two percent of the population achieves self-actualization.
2.7 The Dilemma of Identity in Postcolonial Literature
Postcolonial Identity is a central theme to postcolonial literature since it is
the result of the process of colonialism; a thing that justifies all the debates and
controversies that underlie this notion and which have been dealt with earlier. This
identity is forged by the colonial history and the postcolonial predicament a thing
17
that led to the emergence of cultural and spatial elements that affected the
postcolonial identity and postcolonial writers. As Paolini postulates that
postcolonialism forms part of a struggle over discursive power in the constitution
of identity, then history, in particular colonial history, also pay a significant part.
(1999, p. 51)
2.8 The Formalistic Approach
Formalism refers to critical approach that analyzes, interprets, or evaluates
the inherent features of a text. Formulistic Approach or new criticism is a school of
literary criticism and literary theory which, mainly concentrate with structural
purposes of a particular text. It is an aesthetic analysis that emphasizes structural
elements and artistic techniques rather than content. It makes clear the ambiguous
and multi-layered nature of language. It proves that the interpretation of the story
depends on the Independent reader.
The formalist approach of literary analysis emphasizes the objective and
literal interpretation of the tone, theme, and style of a literary text. It is often
referred to as a scientific approach to literature because of the unembellished and
literal analysis method that is applied to the written text. Formalist critics do not
discuss any elements outside of the text itself such as politics or history.
Formalism the studies of art by analyzing and comparing form and style—
the way objects are made and their purely visual aspects. In painting formalism
emphasizes compositional elements such as color, line, shape and texture rather
than iconography or the historical and social context. At its extreme, formalism in
art history posits that everything necessary to comprehending a work of art is
contained within the work of art. The context for the work, including the reason for
its creation, the historical background, and the life of the artist, is considered to be
of secondary importance. In archaeology, where it tends to be called morphology,
18
the study and comparison of form remains an essential method of identifying
objects.
2.9 New Historicism
New Historicism is an approach to literary criticism and literary theory based
on the premise that a literary work should be considered a product of the time,
place, and historical circumstances of its composition rather than as an isolated
work of art or text. It has its roots in a reaction to the "New Criticism" of formal
analysis of works of literature, which was seen by a new generation of professional
critics as ignoring the greater social and political consequences of the production of
literary texts. New Historicism developed in the 1980s, primarily through the work
of the critic Greenblatt (2000), gaining widespread influence in the 1990s and
beyond.
New Historicists aim simultaneously to understand the work through its
historical context and to understand cultural as well as to investigate the intellectual
history and cultural history through literature. The approach owes much of its
impetus to the work of Michel Foucault, who based his approach both on his theory
of the limits of collective cultural knowledge and on his technique of examining a
broad array of documents in order to understand the episteme of a particular time.
Using Foucault‘s work as a starting point, New Historicism aims at interpreting a
literary text as an expression of or reaction to the power-structures of the
surrounding society.
2.10 Reader Response Criticism
Reader-response theory recognizes the reader as an active agent who imparts
"real existence" to the work and completes its meaning through interpretation.
Reader-response criticism argues that literature should be viewed as a performing
19
art in which each reader creates their own, possibly unique, text-related
performance. It stands in total opposition to the theories of formalism and the New
Criticism, in which the reader's role in re-creating literary works is ignored. New
Criticism had emphasized that only that which is within a text is part of the
meaning of a text. No appeal to the authority or intention of the author or to the
psychology of the reader was allowed in the discussions of orthodox New Critics.
20
Previous Studies
The research reviews previous studies based on earlier assumptions.It explores the
studies that investigate the fundamental factors behind the identity quest.
1. Beny (2013) carries out a research paper on the lack of national identity. The
researcher uses an analytical approach to analyze the national identity in Sudan.
He believes that Sudan is culturally Arabized and Islamized identity and
institutionalized as a large framework for identity of Sudanese nation.
Moreover, South Sudanese believes that they have an exclusive kind of identity
based on assimilation, discrimination and marginalization. In conclusion, he
believes that black African south other non-Arab nationalities within and at the
peripheries of Sudan was definitely the resultant cause of liberation struggle in
south Sudan.
2. Ezzeddin (2012) conducts a paper on the conflict of identity in modern Sudan.
He utilized an analytical approach to analyze the issue of identity in Sudan. He
assumes that northern and southern are ethnically same which adopted not only
in their appearance but also in their moral. Therefore, he thinks that the conflict
of identity is actually rooted in the past and the paper traces back the issue and
its complexities. Also, he belies that the whole nation of the north Sudan altered
its language and religion to adapt Arabic language and Islamic religion.
However, the south Sudan sustained its African origin for thousands of years.
Thus, he thinks that Sudanese may come together as a nation but they never
belonged to one identity. The study comes to conclude that Sudan's conflict of
identity in postcolonial is a problem rooted in the past and grown at present.
3. Frahm (2012) published a paper entitled National Identity in South Sudan; the
article examines the debate about national identity in the media of post-
referendum and post-independent South Sudan. He uses a qualitative method in
21
order to analyze the data. He claims that south Sudan has historically been
shaped in response to external pressure. Furthermore, he gives an initial
overview of the issues of national identity and fear of tribalism. He sums up
with the belief of ethnic, tribal, regional and religious diversity should constitute
south Sudanese national identity.
4. Dizayi (2015) explores the issue of identity in postcolonial literature. In the
modern world with the increase of immigrant numbers, hybrid nations, and
constitution of countries with different cultural diversities the question of
identity came to the surface. The researcher discusses those theorists arguments
about the issue of identity in postcolonial world and how they viewed and
presented their ideas about constructing identity in former colonized countries
and immigrants from these countries who suffered from facing the diasporas and
the dilemma of the difficulty to construct their identity. The researcher also
investigates postcolonial novelists especially writers in former British colonies
such as V.S.Naipaul, Sam Selvon and TayebSalih. As postcolonial theorists
considered the issue of identity as one of its essential discussion.Novelists also
exposed and expressed the conditions of identity crises that emerged in
postcolonial period.
5. Mogoboya(2011)explores the theme of identity in Es‘kiaMphahele‘s fictional
and autobiographical novels, with special attention given to the quest for the lost
identity of African cultural and philosophical integrity. In other words, the
revival of the core African experience and the efforts to preserve and promote
things African. Mphahlele wrote most of his novels during the time when Africa
was under colonial influence. His native land was under the abhorred apartheid
system which sought to relegate the African experience to the background. In
this sense, he was the voice of the people, reminding them of their past and
giving them direction for the future.
22
6. Miville, Constantine, Baysden& So-Lloyd (2005) explore essential themes of
racial identity development among 10 self-identified multiracial adults from a
variety of racial backgrounds. They use a qualitative method. The Participants
are 10 self-identified multiracial individuals from a variety of mixed racial
backgrounds, including Black American/Asian; Black American/American
Indian; Asian/American Indian; Latina/White; Latino/Middle Eastern; Native
Hawaiian/White/Asian; Asian/White (2); and American Indian/White (2). Five
participants are female and 5 are male. The average age of the participants is 28
years, with a range of 20–54 years of age.Four essential themes related to racial
identity development emerged from the data: encounters with racism, racial
identity label and/or reference group orientation, the ―chameleon‖ experience,
and identity development in context: critical people, places, and periods. The
findings support the model of emphasizing developmental markers and the
varying influence of social context on the salience of both monoracial and
multiracial identity labels; and critical differences in adopting multiracial and
monoracial identities.
7. Sarulatha&Geetha (2015) trace the vision of black identity that Morrison
attempts to figure in her novel, ―The Bluest Eye‖, describe the multifaceted
mixture that characterizes the relationship between black and white and explore
several injustices and the harmful impact which the institution of identity has on
the African American society. They use an analytical approach. They conclude
that a black woman who searches for her true identity feels aggravated by her
blackness and yearns to be white because of the constant panic of being
redundant in her surroundings.
8. Horton (2005) examines selected German literature dealing with issues of
history and identity in light of the catastrophic reshaping of society after World
War II and reunification.
23
9. Harttgen&Opfinger (2012) construct a simple index for national identity using
information from the World Values Survey on peoples‘ attitudes towards the
nation. They then analyze the relationship between national identity and
religious diversity. The results show that religious diversity is significantly and
negatively related to national identity. They also find support for the previous
finding that ethnic diversity does not seem to be related to national identity.
Apparently, religious diversity and the feeling of heterogeneity that goes along
which prevents people from forming a common identity. Besides, their results
indicate that there is a negative correlation between national identity and the
level of income. The prevention of discrimination against minority groups
follows as an important policy advice.
10. Bisin et al (2010) propose a theoretical framework to study the determinants of
ethnic and religious identity along two distinct motivational processes which
have been proposed in the social sciences: cultural conformity and cultural
distinction. The result of cultural conformity shows that ethnic identity is
reduced by neighborhood integration, which weakens group loyalties and
prejudices. On the contrary, the finding of cultural distinction reveal that ethnic
minorities are more motivated in retaining their own distinctive cultural heritage
the more integrated is the neighborhoods where they reside and work.
Moreover, the consistent evidence with intense ethnic and religious identity is
mostly formed as a cultural distinction mechanism. They conclude that ethnic
identities are more intense in mixed than in segregated neighborhoods.
11. Afridi, Li &Ren (2014) conduct an experimental study to investigate the causal
impact of social identity on individuals‘ performance under incentives. They
focus on China‘s household registration (hukou) system, which favors urban
residents and discriminates against rural residents in resource allocation. The
results show that making individuals‘ hukouidentity salient significantly reduces
24
the performance of rural migrant students, relative to their local urban
counterparts, on an incentivized cognitive task, and consequently lowers their
relative ranking in the earnings distribution under the piece rate regime.
However, the impact of hukouidentity salience is insignificant in the tournament
regime, suggesting that its negative effect on migrant students‘ performance
may be mitigated when competition is introduced. The results also demonstrate
the impact of institutionally imposed social identity on individuals‘ economic
performance, and potentially on inequality.
12. Abaza&Fry (2008) published a paper entitled “The social construction of
internal and external identities of international institutions”. This paper
explores the organizational identities of international institutions through a
social constructionist lens. He discusses the manifestation of social
constructionism in international relations, how the theory of organizational
identity can be considered a socially constructed process and how one can apply
this to an understanding of international institutions as well as its effect on their
goals. It is thus proposed that the congruence of an internally constructed
identity and an externally constructed identity has a positive effect on
organizational outcomes when the organization spans multiple nations. A case
study of the European Union is used as an example to highlight the proposed
assertion.
13. Duderija (2008) establishes a paper on title “Factors Determining Religious
Identity Construction among Western-Born Muslim. The aim of the article is to
analyze on the basis of particular theoretical approach to identity construction
among western-born generations of Muslims. The author argue that a theoretical
framework that combines a soci-culutral use of religion in the construction of
group identity with that of scriptural interpretation provides the optical
conceptual tool for not only understanding the formation of religious identity
25
among western-born generations of Muslims but also for delineating between
different types of identities being acquired by the Muslims living in the west.
14. Jacobson (2010) publishes paper under title ―Religion and Ethnicity: Dual and
Alternative Sources of Identity among Youth British Pakistanis‖. This article
considers the inter relationship between religious and ethnic identity maintained
by young British Pakistani and addresses the question of why religion is a more
significant source of social identity for these young people than ethnicity. The
researcher claims that there two basics of manifestation of this greater
significance of religion. First, it‘s manifested in the nature of the fundamental
distinction made by many young British Pakistanis between religion and
ethnicity as a source of identity. This distinction rests on the assumption that
Pakistani ethnicity relate to a particular place and its people. Islam has universal
relevance. Secondly, in the contrast between the essential characteristics of the
social boundaries delineating the two forms of social identity. In conclusion, the
researcher believes that the social boundaries which encompass expressions of
religious identity among young British Pakistanis are pervasive and clear-cut in
comparison to increasingly permeable ethnic boundaries .since identity is
difficult to pin down, it‘s equally difficult to measure.
26
Chapter Three
Research Methodology
3.0 Introduction
This chapter presents the method adopted to analyze the data (Identity quest
in Francis Deng‘s (Cry of the Owl) and discusses the procedure used to collect and
analyze the data.
3.1 Research Method
The researcher uses a qualitative method to analyze the data i.e. "Cry of the
Owl" by Francis Deng. Qualitative method is the appropriate one to the present
study (Identity quest).
3.2 Procedures
3.2.1 Procedure of Data Collection
This research focuses on reading Francis Deng's ''Cry of Owl'' and other
relate researches that have been done in this field. Literary theories such as new
historicism, formalism ....etc and psycho analysis is used to construct the basis of
the study. Francis Deng‘s ''Cry of the Owl'' is analyzed within the framework of the
existing literary theories. Other academic references have consulted to further
understanding Elias Bol and his counterpart problems in the novel. Moreover, the
descriptive analytical approach is used as a means to reveal Bol‘s pains and the
agonies that he has endured as an enigmatic character in the novel. The study looks
at how a person struggles and endures from losing self to finding self. The data are
collected in this study through references from libraries, journals, and internet.
27
Chapter Four
Analysis and Discussion from A Critical Point of View
4.0 Introduction
This chapter contains the analysis and discussion of the current study and
discusses them by relating these results to the hypotheses mentioned before in the
introductory chapter (section 1.6) so as to prove whether these hypotheses are true
or false (accepted or not accepted).
4.1ResearchHypotheses One
The main factors behind Quest for Identity are Cultural, psychological and
religious factors.
Since culture, psychology and religion are considered to be as the major
aspects of human life, these three aspects affect the identity of South Sudanese in
general and particularly Elias Bol (the main character) positively and negatively.
4.1.1.1 Cultural Factor
South Sudan is very rich with cultural aspects which demonstrate artifact,
mentifact and sociofact. These cultural aspects distinguish and classify them from
other groups. Also, they have a clear division of labor gender, age and social status.
All South Sudanese practice some form of initiation rites well into adulthood such
as the removed teeth, facial beads or male circumcision. Moreover, weddings are
one of the most important milestones in the life of south Sudanese often attended
by all members of immediate and extended family, especially including maternal
relatives. Yet, young people often have no say in the choice of future spouse:
28
parents arrange the marriage of their children instead. When they reach certain age
which transfer from boy to adulthood, they have cultural name called the age
group. To be a member in an age group one must endure the pain and agony of
initiation mark which is a tattoo in the forehead. Another important aspect of
culture is the arrangement of marriage, as it is illustrated in the novel the
arrangement of Dinka marriage occurred on two levels.
―the legal and social arrangement were conducted by the elders
while winning the girl's consent was the function of courtship
to be carried out by the groom and his age mates, friends and
young relative‖.
Furthermore, there is a cattle camp which Dinka consider as an important
part of body building, self-actualization and self-realization in their life that
depends on fitness and power of muscles. Deng (ibid, p. 97) wonderfully depicts
and mirrors this aspect in his novel:
Life in the cattle camp was very colorful; with men and women
self-consciously working on attracting each other's attention by
the way they walked, talked joked, sang, danced and flirted. In
all of this cattle offered them the symbols of identity, self-
expression and social standing. For the children and especially
the boys, this was all part of the art and skill of aggressive self-
assertiveness, often expressed in fighting as sport. These skills
were developed in boys as a means of training them for the
important role of warriors which they would assume after
being initiated into a military regiment.
29
4.1.1.2 Psychological Factor
Psychological factors are feelings, thoughts and cognitive characteristics that
affect the attitude, behavior and function of the human mind. The factor can
influence how person thinks. Thus, Elias Bol's life dramatically goes through these
psychological terms. As south Sudanese Christian and Dinka live and study in
north Islamic, Arabic part of Sudan which all things are governed by laws and
Christians are not allowed to marry Muslim girl.
The central figure (Elias Bol) has encountered many psychological
circumstances through his journey from boyhood, grows and adulthood, from the
south part of the country to the north part. These psychological instances penetrate
Elias's heart deeper and deeper, living in dilemma between different cultures,
religions and beliefs which sometimes he loses himself. Moreover, the tragedy of
his brother and separation of his twins are considered as psychological catastrophe.
4.1.1.3 Religious Factor
Religion is believing in a God or group of gods and following its rules.
According to Mastin (2008) the philosophy of religion is the branch of philosophy
that concerned with the philosophical study of religion, include arguments over
nature and existence of god, religion, miracles, the problems of evil and
relationship between religion and other value-system such as science and ethics.
The main forms of religion are:
a. Theism:
The belief in the existence of one or more divinities.
b. Monotheism
The view that only one God exists.The Abrahemic faith (Judaism, Christianity and
Islam).
30
c. Pantheism
The believe that God is equivalent to nature or the physical universe.
With regard to religious beliefs and practices, south Sudanese are mostly
pluralistic majority of them adhering to indigenous believe systems which involve
to terms (lower god and high god). More importantly, they believe in the power of
ancestors to look over their living. Others believe in both the indigenous system
and Christianity. Traditionally, religion was never a source of conflict in south
Sudan because it was always inseparable from ethnic identity. In the indigenous
religion, one is born into it as one's religion is the same as one's blood and therefore
no room for effort to convert others. But when so called religions of the book
Christianity and Islam ascended the concept of the proselytization and efforts to
convert people became unacceptable question.
Another important factor of religion is the application of Sharia (Islamic law)
in the country's constitution which is multicultural and multi-religious society.
Brown (1996) asserts that Islamic fundamentalism‟ is an ideology, which claims
that a just society must base its constitution on Sharia. National laws for such a
society are derived from two sources: Holy Quran and Hadith (refers to all
examples of the Prophet Mohammed and the precedents) which the recognised
Islamic scholars interpret in consensus.
Apart from religion, Dinka strongly believe in the world of ancestors and forefather
guide them in such issues of life and death. Deng (1989, p.139) states that:
“When people die and are buried, their bodies are consumed
by termites, even though the dead move on in some form to
continue their life in an unknown world of the dead. Those who
leave children behind become the ancestors who, though far
31
removed from the living watch over their descendents and
protect them from evil. Those descendents who violate the word
of God and the ancestors are punished by them and those who
follow their word receive the ancestral reward”.
4.2 ResearchHypotheses Two
Arabisation and Islamisation are the reason for conflict of cultural identity in
Sudan.
4.2.1 Arabisation and Islamisation
Simone (1994) points out that the legislative power in Sudan does not
represent the prevailingreligious and cultural diversity in national institutions. It
aims to transform the whole country towards one religious character based on
Islam.For instance, in September 1983, the former President Ja‘afer Muhammad
Nimeiri imposed Sharia that applies hudud, a formal legal code that stones to death
a married woman proved guilty of adultery, amputates cross limbs of a thief found
guilty of stealing and whips any person found drinking alcohol. Simone concludes
that such a law proves „unpopular‟ and intensifies the civil violence in the country
between its opponents, the Christians and Animists and its advocates, the Muslim
fundamentalists.
On the other hand, Lesch (1998) believes that the successive Muslim Arab
nationalists in Sudan maintain that majority religion, Islam and Arabic should be
the interconnected model defining the country's national identity and in practice,
they have introduced it into legal laws. In reaction, Muslims of the Northern Sudan
such as the Fur in Darfur, the Beja, the Nuba and the Christians and Animists of the
South reject this model. Lesch concludes that the population of the South tends to
maintain its Christianity and Animism and its indigenous languages beside English,
32
while the majority people from Darfur, Nuba Mountains and Beja want to maintain
their linguistic identity and special characteristics of their Islamic ritual sacrifices.
On the other hand, the researcher believes that Arabisation and Islamisation
have strong impact on Southern Sudanese life. Due to the authoritative Islamic and
Arabic culture, customs and identity most of their names arabized and islamised. "I
myself am of Dinka origin. My grandfather was a Dinka by the name Ajak, which
was later changed by the Arab to El-Jak, the name we use" (Deng 1989, p.133).
Furthermore, some of them changed their names to adapt the Islamic and
Arabic names. These people change their names not to be Arab or Muslim rather to
convince other people by their appearance to live in harmony without
discrimination or unwelcomeness. Among these is Bol‘stwins brother Madit who
changed his name to El-Tom Hasab El-Rasoul ―I have changed my name in order
to be anonymous and forget my past. But I named myself El-Tom to register the
fact that I was a twin. My Dinka name is Madit‖ (Deng, 1989, p. 305). And another
example is Captain Ali‘s grandfather whose name changed from Dinka‘sAjak to
the Arab El-Jak ―You see myself I am Dinka origin. My grandfather was a Dinka
by the name Ajak, which was later changed by the Arab to El-Jak the name we use
now. My grandfather was captured when he was still small boy by an Arab slaver
who treats him like his own son. As a result he adopted Islam and became Arabized
and fully integrated into the Arab Muslim community of the North‖ (Ibid, p.133).
4.2.3 Research Hypotheses Three
Missionaries have a strong impact on cultural conflicts in Sudanese society.
El-Affendi (1990) claims that the issues of conflict in Sudan date back to
imperial government of British policy to southern Sudanese.The main objective of
that policy was to stem the expansion of Islam into the Southern territory. Christian
33
missionaries and British officials were politically hostile to the Islamic religion and
culture. This policy caused a reaction from the Northern Muslims to reaffirm the
validity of Islam and Arab culture in the region. El-Affendi concludes that the
policy has created a prominent hostility of Muslims from the North to Christianity.
Even Dinka believe that those children who join missionaries are going to be lost:
“Is Bol a child whose future you can risk in that way? Is the
child sent to missionaries not a child lost? And how can we
send an only son to the missionaries when he is the hope of
your people and their future leader? … leadership requires
knowledge of the spiritual words of our ancestors, not these
profane new words with which the missionaries fill the heads of
our children”(Deng 1989, p. 92)
Missionaries welcomingly decorated the church and the Christian message
was particularly brought to life by collective singing, the pries and nuns wore
heavy clerical grabs. Moreover school church decorated with the Christ, Marry,
Saints and angels. This view and mural let children believe that they are in heaven
rather than the world they have experienced. Thus, the Christian school (Nyamlel)
is a symbol of heaven which promises the new converts. (ibid, p. 94)
On the other hand, the spread of Islam is condemned and presented as a
source of evil not very different from primitive of African Pagans. Traditional
Dinka life and religion were condemned as primitive, depraved, and immoral even
as Dinka concept of morality and well being were invoked to reinforce the
Christian message. Also, the missionaries instruct the Dinka that salvation lay only
with Christ and his church. And the message comes clearly in their songs and
prayers:
34
Nyamlel is our home,
Nyamlel is our summer camp
The bishop is one keeping our land in order
Father, Master, the land is threatened by Pagans;
The land is threatened by Mohammedans
Oh what will the Christian do?
I turn this way and it is the evil sprit
And Mohammedans are facing east;
They are facing where the sun rises
What misfortune, what misfortune?
We are tangled with bad sprits,
Some have evil eyes,
Some inflict evil spells,
Some are evil men who disturb the innocent,
The land is confused;
The land has its head in a knot.
Maria, our Mother is feared by the evil spirits
Cries arose in the middle of the day
35
Mother! Mother Help!
Help us in the war with evil spirits
It's wei-health! It's wei!
Wei is what we want (ibid)
Another important aspect of colonialism is the division of Sudanese society into
two separate nations. Deng clearly depicts this aspect in his novel:
“Well my boy” he said “you have embarked on an exciting
adventure. Colonialism kept the two parts of our country and
saw to that we are divided by race, religion and culture, we
must work to break the barriers down” (1989, p. 147)
4.2.4 Research Hypotheses Four
Sudanese identity means the acceptance of the diversity in culture, customs,
tradition and religious.
People identify with those with whom they share common history, culture
and tradition, which constitute our collective identity. Stuart Hall introduces the
idea of collective identity by defining it in terms of one, shared culture, a sort of
collective ―one true self, hiding inside the many other, more superficial or
artificially imposed selves, which people with a shared history and ancestry hold in
common. In this way our collective identity reflects the common historical
experiences and shared cultural codes which provide us, as 'one people &, with
stable, divisions and vicissitudes of our actual history.'(Hall, 1994:394) Ngugi‘s
idea also supports it. He says that 'culture embodies moral, ethical and aesthetic
36
values through which they come to view themselves and their place in the
universe.(Ngugi 1995:441)
4.3 Discussion
The focus on the quest for identity has been widely criticized. Some scholars
claim that this has become an obsession for postcolonial writers with this issue
while others argue that identity is an important aspect of understanding the self and
in identifying with society and the rest of the world. It is obvious that characters
and mainly protagonists in postcolonial novels are often pictured as struggling to
figure out who they are, and attempting to find their place in between the old native
world and the imperial world. These literary works written by postcolonial
novelists like the Kenyan writer NgugiWaThiongo or the Algerian writer Rashid
Boudjedra, depict the crucial question for postcolonial writers and their people
about the nature of the newly emerging identity. They arise a broader and more
complicated question about where do they fit in this new world order.
This quest for identity in the postcolonial literature has been revolving
around the key features that forge and build an identity. These key features overlap;
that is, when tackling one of them we find ourselves unconsciously talking about
the other. Some of these key features consist of the notions of language, home,
hybridity, multi-culturality and otherness.
Cry of the Owl is in fact a very striking example of postcolonial literature
since it explores the struggle for the quest of identity. And it is for sure quite
obvious that Deng is one of these writers who explore this notion at length.
Through his writings he explores the features that forge the postcolonial African
identity such as hybridity, Otherness, displacement and language. This latter has
been of a great importance for Deng who asserts that writing African literature in
37
English language is a kind of submission express the experience of Africa makes it
difficult to understand that experience if not blurs things for readers who want to
know about the real authentic traditions of Africa. Actually, this language issue
turned to be a main interest to the main character (Bol).
4.4 Conclusion
In this chapter the researcher presented the analysis of the novel ―Cry of the
Owl‖ by the discussing the issue of identity through its lines and how the author
influenced by his society. It also revealed the events of the novel in different items
such as: arabisation, islamisation, religion, language and culture.
38
Chapter Five
Conclusion
5.0 Introduction
This chapter looks at the result which obtained from the novel ―Cry of the
Owl‖.It also gives some consideration of findings according to researcher‘s view
point and other researches related to this field. Furthermore, this chapter
summarizes how the issue of the identity quest is discussed in Francis Deng‘s novel
―Cry of the Owl‖.
5.1How Cultural, Psychological and Religious Factor Discussed in ―Cry
of the Owl‖?
The issues of cultural, psychological and religious have a strong impact on
the novel ―cry of the owl‖ Due to south Sudanese richness of cultural and religious
diversity. These aspects distinguish and classify them from others. Moreover, the
study focuses on the practice of cultural aspects that are important part of finding
and maintaining cultural identity. Furthermore,how the central figure encountered
many psychological circumstances due to the differences in religion and culture
which not allowed Christian marry a Muslim. Therefore,always the protagonistlives
in dilemma between different culture religion and belief.
5.1.1Arabisation and Islamisation
Arabisation and Islamisation are always debatable topics in ―Cry of the
Owl‖. Through the analysis of the novel, Arab station and Islamisation do not
represent Sudanese national identity due to the prevailing of religious and cultural
diversity in geographical and cultural make up of Sudanese .and the book discussed
39
of imposing the issue of sharia or Hu dud which are unacceptable in a
cultures furthermore due to the power and author live Islamic and Arabic culture,
custom and identity, Arab station and Islam station have strong impact on southern
Sudanese live.
5.1.2 Missionaries in South Sudan
Missionaries have strong impact on issue of identity in Sudanese society.
The author discussed how imperial government of British policy to southern
Sudanese affected on Sudanese identity. Moreover, missionaries strongly
encourage south Sudanese to be spread culturally, socially and religiously from
Sudan ―Islam and Arabs‖ and downing so, missionaries welcomingly decorated the
church and the Christian massage is clearly introduced. And the spread of Islam is
condemned due to this Sudanese have fallen apart between Muslim and Christian,
Arab and African.
5.2 Conclusion
The researcher figured out that the idea of black and colored or Southern and
Northern is mere artificial beliefs . Morimportantly all Sudanese have almost
same characteristics and features . These common features enable them to live in a
harmony of brotherhood and togetherness .Furthermore , the idea of Dinka and
Arab , JallabaZurga or Christian and Muslim is mere political illusion . If Elias Boll
who is originally from Arab becomes Dinka tribe and leader of Christian without
any rejection of belonging to Arab through his physical features . On the other
hand, his brother Baraka who is also originally Dinka tribe becomes Arab and
leader of Islamic brotherhood . Thus, the main reasons of Sudanese national
identity is due to country‘s policy or political illusion. Therefore , the
40
researcher believes that the country is multi- racial , multi-religion ,
and multi- cultural but they can co-exist together with such
diversities peacefully.
5.3Suggestions for Further Studies
The researcher suggests some further studies on the area of identity quest as
follows:
1. Identity Question in Postcolonial African Literature: Case Study
NgugiwaThiong‘o‘s ―Weep not Child‖
2. Identity Quest in Toni Morrison ―The Bluest Eye‖
3. Issues of Identity in Chinua Achebe‘s Works
41
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