Seasonal Movement of Some

Pastoralist Communities

Along Sudan-South Sudan

Border

by

Dr. Faiz Omar Mohammed Jamia

25 October 2010

0

SEASONAL MOVEMENT OF SOME PASTORALIST COMMUNITIES

ALONG SUDAN SOUTH-SOUTH BORDER

Introduction

This paper shall try to explore the general

pattern of seasonal movement of some nomadic

groups in the Sudan-South Sudan border areas,

before and after secession of South Sudan.

Analysing the extent to with the very event of

secession has disrupted long traditions of co-

existence and exchange between these

communities. The significance of these border

areas emanates from the fact that most of the

resources of the two countries are concentrated

there; oil fields, pastures, mining investments,

fertile lands….. etc, adding yet another

dimension to the already existing disputes over

border demarcation issues.

General Background:

1

According to the census of 1993 in the Sudan

nomads count up to 11% of the total population of

the country, the figure dropped to 9% in the 2008

census, signifying a shift from pastoral mode of

life to other domains, causes and factors of

which could necessarily involve in-depth socoi-

cultural inquiries. Pastoralism is the

traditional way of life, and a form of natural

resource use and management. The variations in

climatic and environmental conditions definitely

justify existence of different modes of

livelihood systems. Pastoralism itself is a

mechanism whereby man strives to accommodate

animals consequently manages the interaction

between animal and nature .Accordingly, in the

Sudan we can distinguish between three types of

pastoral systems:

First: Nomadic Pastoralism

Involving year- long movement where all members

of family accompany their animals in search for

water and pasture.

Second: Seasonal movement:

2

Involving seasonal short distance movement where

only young men accompany animals to grazing land

and better climatic conditions.

Third: Agro-Pastoralism:

Where pastoralists combine seasonal (rain fed)

farming with animal raising.

Traditional pastoralism has been for long

considered by many Sudanese scholars an

unproductive way of life, if not a waste of human

resources. Therefore much of research work in the

field of social anthropology in the 1970s,

concentrated on sedentrization schemes and

projects of nomadic communities; however research

results were never taken seriously by

governmental agencies. Historically there has

been tension along pastoral corridors over land

and grazing rights between nomads and farmers.

However in the 1970s and 80s, some regions in the

Sudan were drastically hit by drought and

desertification, causing much damage for pasture

and water resources. As a result of that affected

population including nomads had to move into

3

where those resources are. In consequence the

competition over resources created a situation of

conflict between marauding pastoralist and

sedentary farmers, as moving ( camels and cattle

) herders in search for water and pasture in the

dry season, would most likely graze on farmers

lands and use their water points. Disputes over

lost crops, access to water and pastoralist

routes "Massarat Al- Maraheel " used to be

settled by traditional administrative/ tribal

leaders, however severe droughts coupled with

expanding mechanized agriculture have worsened

the situation, let alone the political dimensions

involved in the current violent conflicts in the

Sudan, which are mostly resource- based

conflicts. All these dynamics at work provide the

basis and rationale behind the mounting academic

and non-academic interest in understanding the

nomadic and pastoral mode of life.

Our concern in this paper shall primarily

focus on the patterns of movement of nomadic

groups and communities along the border line

between the North and South, before and after

secession of South-Sudan. This includes

4

population living in states on either side of the

border; Blue Nile, Sinnar, White Nile, South

Kordfan, South Darfur, ( in the nowadays the

Sudan) Upper Nile, Unity, North and West Bahr-al

Gazal states ( in the nowadays republic of South

Sudan), we shall focus on three states; White

Nile State, Blue Nile State, and South Kordofan

State. To these states I paid successive visitse

between the years 2010-2012 as consultant for

Concordis International , where I had direct

contact with pastoralist groups organizing

conflict mitigation programs. Nomads in these

states move on an area comprising six bordering

states, the only state where we have not had the

chance to visit and do some work is South

Darfur , however the areas reviewed in this paper

share more or less some similarities with nomads

in South Darfur who are mainly Baggasr Arab

tribes ( cattle herders).

Data Collection Technique

This paper relies heavily on primary sources,

where we had direct interviews with pastoralist

leaders, group discussions with participants in

workshops organized by Concordis, first hand

5

information from deliberations and

recommendations of conferences held in theses

states as facilitator.

Secondary sources include published literature

on the subject to accommodate the theoretical

framework of the paper.

1. White Nile State

The northern border of this State is only 13

miles south of Khartoum. Whereas it’s southern

border lies in the northern border of Upper Nile

State. The border area between the two states is

the homeland for nomadic and non-nomadic tribes

including Silaim and Ahamda Arab tribe on the

western bank of the white Nile river, and Nazi

and Sabaha Arab nomadic tribe on the Eastern back

of the same river. The neighboring tribes in

former Upper Nile state ( currently in South

Sudan state) include the Dinka " Abilang

community on the Eastern bank of the river with

the " Sabaha" and "Nazi", and the shulk community

on the western bank of the river with the Silaim

nomadic tribe. These communities on the border

area maintain long tradition of peaceful co-

6

existence reinforced by economic exchange and

interdependence in livelihood systems. In this

state we shall focus on " Silaim " Arab nomadic

tribe as an example for the other nomads of the

state, moreover it is the only tribe whose

homeland extends up to Upper Nile State.

Silaim Nomads Currently living in " Assalam Locality " of the

white Nile State however their land extends south

as far as Kaka in the heart of Upper Nile State (

South Sudan), to the extend that the

colonialist in some documents considered this

tribe to belong to "U.N.S." they ( Silaim )

maintain exceptional good relations with their

neighbors the "Shilluk ", among whom inter-

marrriage is a familiar phenomenon, not only

that, but "Shilluk" language is spoken and

understood by " Silaim " tribesmen. "Silaim" are

Baggara Arab nomads. The word Baggara refers to

cattle raising communities, whereas the literal

meaning of “Baggara” in Arabic is someone who is

7

associated with cattle. They have permanent

villages six miles from the river (to the west).

They believe to have emigrated from Arabia

centuries ago with Beni Hilal, Fezara and Kenna

through the Suez, lived in North Africa and

entered the Sudan by Southern Tripoli and Tumsia

through Darfur around Bahr Al-Arab near the areas

occupied now by the Rizigat, Taaisha and Habania

tribes.

Seasonal Movement

The tribe moves with their cattle on a North-

South route in search for pasture and better

climatic conditions. The other additional

determinant is also the Tse-tse fly whose

existence in the south is harmful to the well

being of their animals. This group passes more

than 9 month in the southern part of their

homeland which is part of "U.N.S.", the period

from October up to July and August. They leave

the Southern part to the North when the rainy

season starts (in the South) with the Tse-tse

fly. They move all the way long up to the areas

around Kosti, Um-Dibaikrat and Abu- Rukba where

8

they spend the so-called " Makharif" period

between August up to October, when they start

moving again to the South where they come from.

White Nile Nomads Movement Timeframe

DestinationPeriodMonthsUpper Nile State around

Kaka Western Back of

the River

Massif

(The

Dry

Season)

October----July

White Nile State around

Kosti Um Dibaikrat

Makhari

f

(The

Rainy

Season)

August------

October

9

Source: complied by researcher relying heavily on

groupg discussions and personal contacts with

commissioner of " Assalam locality"

This movement has to be along defined routes

demarcated by local authorities to avoid conflict

with farmers. The lands on the river bank are

now irrigated agricultural projects for the

production of cash crops (mainly cotton), and the

lands beyond that ( to the West) are for the

producton of cereal (Dura ---- etc). That

demonstrates the significance of demarcation of

routes for the nomads generally called "Massarat

El-Marahecl", bearing in mind that these routes

planners have to observe the availability of

water sources for the animals. All these factors

has to be taken into consideration to guarantee

the rights and interests of both farmers and

nomads.

"Slaim" tribe is an Arab nomadic tribe living

in the border area between the North and the

South moving with their cattle on seasonal basis.

Although they have permanent villages in the

10

North (White Nile State), their cattle spend 9

month of each year in the South "Upper Nile

State" U.N.S. therefore they can claim dual

identity.

Routes of Silaim Nomads:

This community has one route in between

mechanized and rain fed crop fields. From the

North to the South the route passes through the

following points:

Al- Hasoya – Asilingat – Abushara – Waddakona

– Al mijawir – Banja – Malawlaw – Mitaimir – Abu

sabieka – Aldaba Algabsha –Dabat Yassin Ijayz –

Kaka (Upper Nile). This community is mostly

concerned with the current debates on demarcation

of border between Sudan and South Sudan, the

outcome of which would necessarily decide

whether their seasonal movement could still be as

possible and accessible as it used to be. Their

emphasis is on their grazing rights after

secession, but also other claims pertain to

ownership of land and other citizenship rights in

U.N.S. The National Demarcation Border Committee

has encountered problems on the Eastern side of

11

the river on Joda point where dispute occurred

between "U.N.S." and "W.N.S." over the border

line. The impact of this dispute on the Western

side of the river remains to be explored.

South Kordafan

South Kordafan "comprising former Western

Kordofan State", whether taken as a state or as a

region has its own significance, emanating from

the tribal composition; including the Nuba group

living mostly on hill slopes as sedentary

farmers, together with other nomadic Arab tribes,

notably the "Missiyria", Hawazma", "Awlad Hmaid"

"Kawahala" "Kinna" "Fellatta" and other small

tribal groups from Western Sudan.

Nomadic groups in this state are mostly

Baggara, whereas the Aballa "Camel herds" live in

North Kodofan. Livelihood of the Baggara nomads

along the North – South border line share more or

les the same characteristics; passing the summer

period "Massaif" most months of the year in the

South, and moving northward to pass "Al-Makharif"

the rainy season in the North to avoid the fly.

12

Therefore, this paper shall focus on the

"Missyria" tribe as an example for the other

nomadic tribes and communities in the state with

whom they share the same climatic and

environmental conditions, as determinants of

livelihood systems of the nomads.

Missyria Seasonal Movement:

Missyria tribe belong to the Baggara Arab who

immigrated to the Sudan through Chad, some of

them are still there, they passed through Darfur

to settle in the Western part of Kordofan. Their

main centres are Mujlad, Lagawa, Babanousa and

Al-Fola. They move with their cattle from as far

north as North Kordofan state, where they stay to

catch the rainy season and benefit from its

advantages up to June the following year. The

same movement starts every year with least

consideration to border restrictions.

During their stay in summer dry season (in

the South), pastoralist in fact buy or hire

pastures from local communities who are

traditionally recognized to own the land.

13

Pastoralist pay for both native administrations

"Chiefs and sultans" on the one hand, and also

pay for government authorities, taxes and other

forms of payment. Pastoralists normally complain

of being double –taxed or over-taxed by the state

authorities they usually pass by. Apart from

that the Missyria complain lack of security

during their movement and stay period in the

South, particularly after eruption of disputes

between the Missyria and the Dinka, who used to

have long tradition of good neighborily

relationship pioneered by the two founding Chiefs

– Babo Nimir and Deng Majok, unfortunately

interrupted by the wider North – South protracted

conflict, other concerns of these nomads include

the availability of water sources along the

routes of movement "Massarat Amaraheel". During

dry season on their way back to the South of

course the responsibility of water provision lies

on governmental authorities concerned with

management of pastures. However, N.G.Os often

make interventions in this regard local people

mentioned "IFAD" which has made some effort,

nonetheless as a lot still remains to be achieved

14

in the demand for water, as Kordofan as a region

is categorized among the water deficient regions

together with neighboring Darfur, where men and

animals suffer alike.

Nomad Corridors “Massarat Al-Marahed”:

Throughout Kodofan region there are quite a

number of routes whereby nomads take in their

North – South ever movement. Demarcation

problems are always there as pastoralists

complain of unclear route lines. In the Missyria

area we can identify three nomad routes

“corridors” traditionally known as Masarat Al-

Marahal we need to indicate that as our focus is

on the Missyria area, we shall concentrate on

the routes they follow, needless to say that

there are routes for other communities of nomads

to the East and West of their area. The three

routes Massarat are as follows:

(1) The Eastern Murhal: (North Kodofan – Unity

State)

This Murhal passes along the following points;

Addiba – Yama – Fama – Hijliej – Ajuj – Gawal.

15

(2) The central Murhal: (West Kodofan – Warrab

state)

This Murhal passes by the following points: Al-

Mujlad – Asitaib – Algad – UM Khier- Abeyi – up

to Warrab state.

(3) The Western Mushal: (South Kodofan –

Western Bahr Al gazal

This Murhal passes through the following points:

Al – Magadama – Al Mira – Al girinti – Um shaarya

– Al-halouf - Bahr Al Arab – Awiel

Missyria Nomads Movement Timeframe

Months Period DestinationJuly - October Makharif

"Rainy Season"

North Kodofan

stateOctober - July Massarif

"Dry Season"

Unity - Warrab

and Western

Bahr Al gazal Source: Compiled by researcher relying on

group discussion and visit to nomads

areas.

16

Blue Nile state

This state is located in the south eastern border

of the

Sudan; sharing Boundary with Ethiopia to the

east"Upper Nile state" to the west and

" Sinnar" State to North, The State is a

homeland for the nomads and

Sedentary population

The later include the Funj communities around

whose origin so many theories were developed,

notable among these theories owes their origin

to the "Shilluk" while others refer them to the

"Banu Umayd" Arab who migrated to Abysinya after

the downfall of their state by the Abaside

Dynasty. However the popular story now among the

indigenous groups there is that the Funj people

are divided into two sub-groups; the Braun

including the Uduk, Ingassna, Kaddala, Jumjum

….etc. the other sub-group is the Berta (the

bigger group) including the Watwreet, Jabalawein,

Fantos – etc. However this story is not confirmed

by Al-Mak Alfatih Hassan Adlan the current head

17

of Native Administration in Blue Nile(whom I

recently interviwed). As our concern here is

with their livelihood systems, the nomads among

Blue Nile tribes are Rufaa Al-Hoi community,

Fellata, and to a lesser degree Kinnana and the

Ingessna. As all of there groups are "Baggara"

cattle herders who succeeded to produce one of

the most famous cow breads in the Sudan

"Kinnana".

Seasonal Movement

The nomads in this state share with other nomads

their North – South movement from as far North as

"Sinnar State" through the Southern part of Blue

Nile state, Upper Nile state up to the Western

parts of the Ethiopian border lands.

18

Blue Nile Nomads Movement Timeframe

Months Period DestinationJune - October Makharif

"Rainy Season"

Sinnar state &

Northern Blue

NileOctober - June Massay

"Dry Season"

Upper Nile –

Sobat –

Ethiopian

Border Source: Interview with Anaym Mohomed Ahmed

Saleem, Deputy Chairman Blue Nile

Pastoralist Union – Adamazin 20.10.

2010.

Nomads spend more than three months in actual

movement before they settle on either

destination.

The nomads usually spend the rainy season

June to October in the North around "Sinnar" and

"White Nile" states. Towards the end of the

rainy season they start their journey Southward

after October where they stay up to next June

when rains start falling in the South. These

communities move along defined routes "Massarat

19

Al-Maraheel", to avoid conflict with farmers

should their animals graze on cultivated crops.

These Massarat are mapped by state authorities,

however more often than not pastoralist complain

of (mechanized) farmers violating these routes

and cultivate their croups arbitrarily.

In Blue Nile State “B.N.S” there are three well-

known Massarat for the nomads to move through:

1. The Western Murhal which passes along the

following points: Abu Glaisieb “Sinnar

state”, Through Garbaura, up to Hafaer Abu

Garin.

2. The Central Murhal which passes along the

following points: Al-Mazmoum, through Roro,

Bok, Malkan, up to Khor Yaboos (B.N.S, close

to the Ethiopian border).

3. The Eastern Murhal passes through ROssairis

area, Kurmuk up to Gaisan.

Each Murhal has to be about 2 km wide.

Pastoralists are mostly concerned with the

current North – South debates over the up-coming

referendum. As the countdown for that started

stimulating worries and fears of nomads over

20

possibilities of secession, complicating their

normal cross-border movement, pastoralist

representatives met with Dr. Riak Machar, who

assured them freedom of movement in either

scenarios – Unity or succession. He went even

further to promise them to seek possibilities of

establishing sort of a consultative council on

matters concerning movement of pastoralist and

grazing rights.

Conclusions:

This paper attempted to cast light on the

movement of some nomadic communities along the

North – South border line, in the light of the

up-coming referendum. The researcher has been in

constant contact with these groups for years

21

before and after 2005. The mode of life of these

people has never changed – at least their north –

south annual movement, neither during war times

nor after that. Slight change could be observed

in the decreasing members of family moving with

the animals; otherwise everything remains as it

used to be.

Common concerns of these groups could be seen

in demarcation of the Massarat, availability of

water sources in dry season, and security from

criminal robbery and militia raids (political or

tribal).

A border or boundary post mean very little

for the nomad, they will tell you when it is time

for movement from say the North to the South “our

animals will instinctively move South ward

whether you like it or not. “Therefore, men and

animal are programmed to move on certain time to

certain directions with or without the consent of

man.

Despite the fact that many people agree that

nomads are dependent on the South, this paper

discloses the fact that nomads are a considerable

purchasing power enriching local economy of the

22

hosting groups in terms of taxes for government

authority and in terms of money payed for native

chiefs and sultans, as land owners, against

grazing rights.Needless to talk on trade exchange

and local markets being enriched by customers

with different demands.

As regards citizenship rights they consider

themselves owning the right to use the land

without restrictions, in that direction they

reserve no cost to make “land use” possible and

pastures accessible.

23