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

Copyright by Robert Leo Silva II

2

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

complexes leads to relative power seeking because of a

perceived threat by an enemy.

28

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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30 Saturday, 10 April ,2004 07:10 GMT 08:1 BBC

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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