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:
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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:
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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
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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
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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
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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-
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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
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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
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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
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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
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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.
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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
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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.
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(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.
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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
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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.
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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
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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
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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
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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
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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.
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