Crossing the barriers….. Got to know them better….

NUER


The people
The Nuer are believed to have separated at a certain stage in the past from the Dinka but in their latter development and migration assimilated many Dinka in their path. Nei ti Naath, which translates simply into ‘people’, is the second largest nationality in South Sudan.

In the beginning of the nineteenth century the Naath started to migrate and expand eastwards across the Nile and Zeraf rivers. This was done at the expense of, and more often than not, conquest and assimilation of their neighbours most the Dinka, Anyuak and Mabaano.

The Naath now dominate large parts of Upper Nile extending from River Zeraf through Lou to Jikany areas on the River Baro and Pibor rivers. Nuer expansion pushed into western Ethiopia displacing the Anyuak more to the highlands.


Demographic and geographic distribution
District Major Section Sub-sections Clans
Bentiu Bul Gok
Kuac
Jikany
Jagei
Leek
Dok
Nyuong
Pangak - Ayod Laak
Gawaar
Akobo-Waat Lou Mor Ja-Mai
Ja-Jok
Gon Cieng-Jaak
Ga-Baal
Cieng-Dak
Nasir -Maiwut Jikany Ga-jook Cieng-Lang
Cieng-Wangkai
Ga-Gwang
Gajaak Cieng-Wau
Thiong<

The Naath who number approximately two million are to be found as a federation of sections and clans in western [Bentiu], central [Pangak and Akobo] and in eastern [Nasir] Upper Nile. With the river Nile as the principal geographic dividing line, nei ti Naath Ciang [homeland Nuer] and nei ti Naath Door [wilderness Nuer] form the first level federal division of the rool Naath [the Nuer land].


Environment, economy and natural resources
Most of Naath homeland is located in the swamp areas of Upper Nile. The influence of environment on the lifestyle of the Naath is obvious. Naath are sedentary [although individual families domicile in solitary settlements] are agro-pastoralists balancing subsistence agriculture with cattle herding – Naath keep large herds, fishing and hunting.

The main crops are sorghum, maize [Jikany most probably adopted from the Anyuak] and tobacco. However, the Lou demonstrate yearly transhumance. The arid nature of their homeland in central Upper Nile dictates their dry season migration to the Sobat basin or to Zeraf basin precipitating feuds with Jikany [fishing rights], Gawaar and Dinka respectively.

Western Nuer homeland is imbued with enormous deposits of petroleum. The discovery, development and exploitation of this natural resource is more of a curse to the Naath than a blessing. It is the cause of immense humanitarian disruption and destruction unprecedented in Naath history. Other natural resources potential include wildlife, fisheries, acacia senegaleise [gum arabica], and balantines aegyptiucm [laloob].


Mythology and history
The Naath rose as a separate people [from the Dinka] in Bull area at the beginning of the eighteenth century under circumstances that continue to inform today their mutual prejudices and relations with the Jieng.

The myth, which has several variants, runs that both Naath and Jieng were sons of the same man, who had promised that he would give the cow to Jieng and its young calf to Naath. The Jieng because of cunning and intelligence deceived their father and took the calf instead of the Naath provoking perpetual Naath’s contempt and disregard for the Jieng up to today.


Language
Thok Naath – Nuer language is spoken all over the rool Naath. Being Nilotic, thok Naath is very close to the Jieng and Chollo languages. In fact, the Chollo and Jieng may have the same word cen or cingo [hand] the Naath calls it tet; on the other hand the Naath and Chollo agree on wic [head] while the Jieng call it nhom, etc. The closeness of the language lays credence to the theory that the Naath, Jieng and Chollo have a common origin in time and space.


Naath society, social events, attitudes, customs and traditions
The Naath is a segmented society. The nuclear clan diel are the true owners of the land; in the present context village sites, pastures grounds, its fishing and drinking pools or seasonal streams. The diel attracted others [could also be Naath or other ethnic communities] who settled either through conquest and assimilation or marriage and are called rul or gooth literally meaning strangers, settlers or clients.

The Naath expansion, conquest and assimilation of other people more pronounced in nei Naath ti door also means segmentation and evolution of new diel who occupied other people’s lands giving rising to more expansion and conquest and evolution of diel – a process visible along the Sobat, Pibor and north of Maiwut- and the disappearance [assimilation] of the Ngok Dinka, Anyuak and Mabaano.

Valour at war and conquest over others; with its concomitant acquisition of their property especially cattle and captured girls and boys strengthened one’s social status in Naath society. Although there is marked egalitarianism among the Naath this does not occur to the assimilated or captured individuals as well as the girls and the unmarked boys [men]. Naath exhibit a high sense of solidarity and togetherness in form of visits, marriages, etc.


Initiation into adulthood
Naath remove the four incisors and four lower canines as a sign of maturity for dholni [children] of both sexes. However, initiation into wut adulthood, usually cutting five-six parallel lines across the forehead is undertaken among dhol [boys] of the same age, which like in other Nilotic groups form them into a ric [age set]. The nyal and wut are now ready for marriage, which is prohibited among blood relatives or kins. Marriage is settled in cattle, whose numbers vary from section to the other but ranges from between thirty five to forty five on the average.


Political organisation and structure
The Naath political organisation and structure could be categorised as a confederation of independent and autonomous sections and clans. According to Säfholm, “the organising principle within the Nuer political structure, which gives it conceptual consistency and a certain measure of actual cohesion…, is in the status of the diel. Its unity is expressed in the idiom of lineage and clan affiliation.

Thus dominant clans have the greater political importance.” The political life of a village and the organisation of the cattle camps are in the hands of the gaat tuot – elders of the dominant clan. A rul could become a tutni if he wielded prowess through influence and speech or wealth, nevertheless, tutni belonging to the dominant clan wields more influence in the political system.

The Naath clans have no hereditary leadership; a senior lineage does not rank higher than others; there is no father of the clan; and there is no council of elders. However, the leadership of a localised lineages e.g. cieng, is hereditary.

Indeed personal qualities including lineage, age, seniority in family, large number of wives and children, marriage alliances, wealth in cattle, prowess as a warrior in youth, skill in debate and some ritual powers combine to produce a social personality who is regarded as kuar or tut wec – [leader] of the village or camp.

Other Naath political offices include: war general or expert - gwan muot; the custodian of the land – kuar muon. In fact, the importance of kuar muon is demonstrated in his authority over cases of murder, incest, and other important disputes. An elaborate system of administrative elected chiefs: head chiefs, court presidents, and sub-chiefs have evolved in Nuer land since 1932.


Spirituality, beliefs and customs
The Naath believe in Kuoth [God] the creator but like others believers in traditional systems of beliefs have not systematised these believes. The Naath prophets arose and left their mark on the Naath nation. Ngundeng, who rose in Lou, remains the most revered although younger and less important prophets arose, the last one who left an impact was wud Nyang [1991-1993].


Culture: arts, music, literature and handicraft
Naath arts, music and literature like in most unwritten culture are orally transmitted over generations in songs, stories and folktales. The Naath are rich is songs, and folktales. Naath articles of arts and music include thom and bul, which are similar to those of other Nilotics. Their articles for self-defence include different types of ket [stick] mut [spear]. A man carries goh or gok [charcoal and tobacco bags] and a thiop kom.

The different Naath sections have evolved their different dances: buul performed during the early afternoon especially for marriages; dom-piny [a hole in the ground covered with a skin] is performed during the night where wut and nyal court themselves. Of the most important handcraft the Naath have developed is the dieny [basket for carrying everything including children when on a long journey].

Naath cultural initiatives that have now become Sudanese national cultural heritage is the Mound of Ngundeng at wic Deang in Lou.


Naath’s relations [cooperation] with neighbours and foreigners
With strong and powerful neighbours the Naath can maintain peace and harmony with their neighbours. The Naath have cordial relations with the Tet [Chollo] from whom they have married so many. Naath cherish independence and freedom including freedom to invade others and take over their property, which makes uneasy and sometimes violent their relations with Dinka and Anyuak. They abhor anything that insults their sense of homeland for instance at their initial contacts with the Arabs and Turks, the Naath took offence of Muslim prayers in their land.


Latest development in rool Naath
Modernity, monetary economy, war, discovery of oil, etc., have had profound impact on the Naath traditional ways. Increased violence has resulted in massive displacements and movements of people that of necessity have resulted in some positive change in attitudes and perceptions.


Diaspora
There is a large Naath Diaspora in North America and Australia. Like the seasonal labour migration to northern Sudan, this could be temporary because most of the Naath in the Diaspora are still intimately attached to their home and are likely to return as soon as peace reigns in South Sudan.


Further Readings
Recent books on Nuer

Douglas Johnson
Hutchington Sharon
Hutchington Sharon & Jok Madut

E. E. Evans-Pritchard, ‘Kingship and Marriage among the Nuer.’ Calrednon Press, Oxford. 1951

Seligman, C. G., and Seligman, B. Z., ‘Pagan Tribes of the Nilotic Sudan.’ George Routledge & Sons Ltd., London, 1932.

Arabic Forum