How the International Community Can Help Sudan

There is a tendency in the outside world to see the tragedy in the Darfur region of the Sudan in isolation from the regional conflicts that have been proliferating in the country for a half century. These conflicts reflect an acute crisis of national identity that is both a cause of genocidal wars and a factor in the state's indifference to the resulting humanitarian consequences. This explains the Sudanese government's resistance to international provision of protection and assistance to the affected populations.

The conflicts in the Sudan indicate a nation in painful search of itself, striving to be free from historical discrimination based on race, ethnicity, religion, and culture. It is, therefore, necessary to combine a suitable humanitarian response with solutions that go to the roots of the national identity crisis and address its stratifying implications.

The history of conflict

Initially, conflict dichotomized the country into the Arab-Muslim North, comprising two-thirds of the country in land and population, and the African South, comprising the remaining third, where people largely adhere to traditional African beliefs but have been increasingly converting to Christianity since colonial times. However, this dichotomy is an oversimplification, for the majority in the North are non-Arab, although Muslims. Even the so-called Arabs are in fact a hybrid African-Arab race, who, through assimilationist opportunities were encouraged to pass as Arabs.

The normative framework of assimilation in the North dictated that if one became a Muslim, was Arabic speaking, culturally Arabized, and could claim a genealogical link to an Arab ancestry, one was elevated to a status of respectability and dignity. In sharp contrast, if one were black, one was labeled as a "heathen," and cast into the denigrated category of slaves or enslavables. Islam and Arabism, therefore, allowed people to pass as Arabs, with marginal regard to the color of the skin. However, skin color remained important, for one must not be too dark, as black was considered the color of slaves, nor too light, as that indicated connection with the European infidels, or the Hallab, a gypsy-type racial category. Even the color of the white Arabs was considered undesirable. One had to be the right color of brown to join the honored class. The standard color of the Sudanese "Arabs" is therefore akhdar, which translates to "green," actually the brown color that is representative of the northern hybrid race. As the South was the hunting ground for slaves, this assimilation process was confined to the North and southern identity remained one of resistance.

The North-South dichotomy was reinforced by all the regimes that ruled the country. The Turko-Egyptian Administration (1821-1885) was the first to create a semblance of a state, although it could not fully control the South. The Mahdist revolution that overthrew the Turko-Egyptian rule in 1885 established a theocratic Muslim state, but still could not subdue the South. The Anglo-Egyptian conquest in 1898 established the Condominium Administration in which the British, the dominant partner, administered the country as two separate entities, encouraged Arabism and Islam in the North, and isolated the South, leaving it to develop along traditional African lines. While the North developed economically, politically, and socially, the South was neglected, except for rudimentary educational and health services provided by Christian missionaries. As the Sudan approached independence, because of pressure from the North and Egypt, the British suddenly reversed the policy of separate development in favor of a unitary state, with centralized administration and no safeguards for the vulnerable people of the South.