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Number: 12 million people
As of 2023, 12,118,379 people lived in Sudan.
Languages
The main languages in South Sudan are: Arabic Juba, Dinka, Nuer, Bari, Murle, Luo (Anuak, Acholi, Shilluk, Bet, Jur-Luo), Otuho, Zande, English. About 60 other languages are also used.
People
Nilots
Nuers
Nuery (samonazvaniya - nat, naat, neti, naath, nei ti naath), narod gruppy western nilotov in Eastern Afrike.
Live in the northeast of South Sudan (lower reaches of the Bahr al Jabal Rivers and Dzhur and the basin of the Sobat River - the state the Western Top Nile, the South of the state Upper Nile and the North of the State of Johngly; 1 million people - 2011, assessment, the second largest ethnic group) and the West of Ethiopia (160 thousand people; sostavlyayut about 50% naseleniya regiona Gambela).
Delyatsya on the western nuers (zapadu from Bahr el Dzhebelya:
- bul;
- leek, or face;
- dyagai, or dzhakei;
- dock;
- newong, or nuong;
- door and western dikans, or dzhikani)
and the eastern nuers to the vostoku from Bahr el- Dzhebelya:
- varnish;
- tyang;
- gaavar, or gavar;
- low, or lu;
- eastern dikan.
To Nuer are close atvot, or flew (75 thousand people), living among a dinka west of the Bahr al Jabal.
Language of nuer of nuersky subgroup of dinka-nuersky group of the western subbranch of nilotsky languages; dialekty: bul, lek, dyagay, dock (current), newong, gavaar, tiang, low (lau), abigar, door, zap. and vost. dikan. Pismennost on the osnove of Latin grafiki.
Basically sokhranyayut traditsionnyye verovaniya, up to 10 thousand people. - khristiane - protestanty (presviteriane, lyuterane, etc.).
Prarodina of the Nuers raspolagalas to the zapadu from Bahr-el- Dzhebelya. Are by origin close to a dinka from which separated near the Dzhur River and began to be settled on the East and to force out, subordinating and partially assimilating a dinka and anuak.
Traditsionnaya kultura tipichna for the nilotov of Eastern Afriki. The main zanyatiye is polukochevoye skotovodstvo (zebu, ovtsy, kozy).
Cattle sluzhil osnovoy imushchestvennykh and sotsialnykh otnosheny; women and teenagers were engaged in milking, the adult cattle was grazed only by the initiated men. In the period of rains and a flood of the rivers (since June) lived in the villages on heights, were engaged in refalse manual agriculture (in the main sorghum and a millet and also corn, bean, pumpkins), kept the cattle in the covered shelters from dymokura at night.
Derevni imeli razbrosannuyu planirovku. Since November - December wandered near reservoirs, were engaged in fishery (with the help jails and basket traps); by January - February united in large the camp (vech Mai), lived in settlements like kraalya. The dwelling (tweel, ut) from the branches covered with clay and manure, in the summer - round with a shlemovidny roof, in the winter - a wind barrier or a tent. The main utensils skin, pumpkins did of clay, tools and weapon - of a bone, a horn, sinks, ebony. Zhelezo poluchali mainly from dinka and arabov; iron a spear served as patrimonial and personal relics.
Since the middle of the XIX century. dobyvali slonovuyu bone on the prodazhu. Veli postoyannyye nabegi (gl. arr. on dinka) with tselyu zakhvata skota. Since the 1970s. many nuers rabotayut by naymu. Rasprostraneno otkhodnichestvo in the Sudan.
Muzhskaya odezhda - nabedrennaya povyazka; zhenskaya - kozhanyy perednik, ukrashennyy bakhromoy and businami; nosyat braslety from dereva, medi, slonovoy kosti, ozherelya from beads, rakovin, pleteniya, etc. Praktikuetsya scar.
The main pishcha is svezheye and kisloye moloko, tvorog (liet in boron), cheese (liet in char); syraya, varyonaya and zapechyonnaya korovya blood; lepyoshki (indzhera), kashi (shaft-shaft) and pokhlyobki (cop) of sorgo; myaso are eaten in vremya zhertvoprinosheny. From the sorgo varyat pivo.
Nuer "leader" is a bearer of a leopard skin cape, served as mediation in the settlement of internal conflicts and never had political power (according to E. Evans-Pritchard).
The basis of the traditional social organization is formed by the patrilineal childbirth consisting from hierarchically constructed linidzhy (current dviyet, current of mAh, carat), and the rural communities (chyeng) including a set of households (r). An important role was played by age groups, the relations between which were expressed by relationship terms.
When initsiatsii muzhchina poluchal kopyo and byka, the name kotorogo nosil; on the forehead nanosilis 6 rubtsov (gar).
Marriage was considered as valid only after the birth of the second child. Children were ranked as the family of the husband only after full payment of marriage repayment (sometimes after his death); by means of payment of ransom could get "wife" and establish "paternity" over her children also the woman in case of her own infertility.
Rasprostraneny polygamy, levirat, avunkulat. System of terms of relationship of bifurkativny type; descriptive constructions prevail. Siblingi oboznachayutsya in zavisimosti with their proiskhozhdeniya from the ottsa or from the materi.
Subetnicheskiye gruppy ("plemena") inogda obedinyalis in temporary voennnyye konfederatsii; were subdivided into the territorial groups and subgroups which are also forming the unions against each other; was the cornerstone of each association dominating linidzh.
The conflicts were resolved by fights and military collisions and also as a result of negotiations with mediation of the leader (kuar muon) - the cape carrier from a leopard skin (tvach) and elders. Blood feud could be replaced with compensation of scotomas (ruok). The important role was carried out also by bigmena (Ghat tvot, here), elders of the dominating linidzh (diyet); ritual leaders are exorcists of totems (gvan quotas), the "owners of the cattle" (vutnut GOK) leading initiations of age groups, military exorcists (gvan muot, ngul), owners of fetishes, sorcerers and prophets (tiet).
Since the end of the 19th century "prophets" (the gook, checks of quotas) which were directing attacks on a dinka and became leaders of colonization resistance had a great influence; most we read "prophet" from the tribe lu Ngundeng (mind. 1906), the constructed hill ("pyramid") over 15 m high with elephant tusks at top and on perimeter - nowadays sacred place of nuer. In the 1930th the Anglo-Egyptian administration entered institute of elective leaders.
Traditional cults of spirits (kuot) and ancestors, the Supreme deity of the demiurge Kuot, sky deities (Deng, Dau, Teenie), patrimonial spirits, etc. remain. The main genres of folklore are songs, dances, military anthems, fairy tales, historical and genealogical legends. The main rituals are held in the fall, after collecting the first harvest of a sorghum.
Until the XX century. kontakty with evropeytsami and egiptyanami neznachitelny; the Anglo-Egyptian administration established control over the territory of nuer as a result of the military operations in the late twenties. During the civil war in Sudan of the 1980-90th of a nuera suffered from actions of government troops and the National liberation army of Sudan run a dinka (though representatives of nuer were also at war in its structure). Keniyu Efiopiyu USA Kanadu Avstraliyu Many nuers emigrirovali in,,,, etc. In South Sudan and abroad there are political organizations of nuer. Predstaviteli of Nuers uchastvuyut in the pravitelstve of South Sudana. Sushchestvuet napryazhyonnost mezhdu nuers, dinka and anuak.
In the middle of the twentieth century, the British researcher Edward Evans-Pritchard visited these parts, writing the famous book "Nuers" about the tribe of the same name. Having lived in their area for about a year, he showed a monumental canvas in many other primitive lives revolving around cattle - the subject of lust and dance imitations, high poetry, disputes, litigation and even bloody beatings. The book was translated into Russian and published in the USSR in 1985.
Karamojong
Top wasp
Main article: Toposa
Jay
Main article: Jie
Lotuko
Lotuko (Lotuko/Otuho/Lotuho/Otuko/Lotuka) is a Nilotic ethnic group living in the Eastern Equatoria state of South Sudan.
The history of Lotuko is internecine wars between clans, interspersed with joint raids by these clans on neighboring ethnic groups of the boy, imatong, etc.
According to the 1983 census, the Lotuko population was seventy thousand people living in sixteen villages and the city of Torit.
Most of the Lotuco population lives on hilltops that follow the road leading from Torita, the regional center of Eastern Equatoria, to Capoeta, and like their Lopita neighbors, some time ago they moved to hilltops to protect themselves from attacks by neighboring ethnic groups.
The Lotuko live in a region dominated by the Imatong Mountains (also rarely Matonge). Mount Kineti is the highest mountain in the range (3,187 meters) - the highest peak in South Sudan.
Lotuko raise herds of cattle, sheep and goats. The main crops grown in the plains are sorghum, ground nuts, sesame and corn, while in the hills they grow telebun, perfume, sweet potatoes, a variety of yam and tobacco.
The Lotuco organization consists of a number of independent territorial groups, in previous times often warring. Each group includes a number of villages and is divided into clans.
The main social unit of the Lotuko people is the Hang, which includes people who consider themselves descendants of a common ancestor along the patrilineal line. Individual strangers could adapt to hangu and become part of it. Hang means "to follow the family" or "family fencing."
As of 2023, the Lotuko do not have one chief, but they recognize the ritual power of hereditary rainmakers (kobu), who are limited to one of the nine rain zones. Lotuko, who knew how to speak Arabic, at the beginning of the 20th century was called the "sultan" of the Kobu, although, of course, their roles absolutely did not coincide.
Another important position is a soothsayer who can resist witchcraft and whose power is inherited. The Lotuko believe in a supreme being, the Nigoc, a power associated with the dead[1].
Political power is transferred from one generation of men to another every 16 years. To count the past term, a new wooden pole is added to the top of the wooden tower structure every year.
Hang and his members observe its inherent norms, which include hospitality, protection, and support for individuals belonging to the clan. Each hanga has its own special animal, such as an elephant, crocodile and hyena, in which its representatives are believed to transform after death. However, despite this belief, they kill these animals.
Hangi exogamous. The girls marry when they are fourteen years old to men from another clan. This moment is known as "odvo." Marital relations are aimed at stability between families. There is a celebration, but there is no ceremony. The bride's father leaves himself about half the dowry, and distributes the rest among relatives, including the bride's mother.
Usually young men work on their father-in-law's farm for about two years. Mothers-in-law are treated with great respect. Sons-in-law use special forms of speech when referring to them.
Lotuka houses are larger than most neighboring tribes. They are built close together, between them a sturdy palisade of wood and bamboo. Each man has his own sheep pen adjacent to his house. They maintain their homes and yards in strict cleanliness, but throw rubbish onto the streets.
In the centre of Lotuco villages is a public square called "Faura," bounded by stakes of wood.
Each block of the village has its own place to dance with a group of wood stakes in the middle, on which drums are suspended. On one side is a large house (Hadufa) where drums are kept and where unmarried men and strangers sleep. In Hadufa or drum house, only men have access. These drums are of great importance to the Lotuko community.
On the other side of the square, a fig tree is usually planted, under which there is a log platform where men sit in the evening. There are also platforms on street corners where women and young people gather.
In each village, the hereditary headman sacrifices a bull or goat at the beginning of each agricultural season, as well as during the reconstruction of the village, in the event of an epidemic, etc.
Boys born with one testicle are buried alive; it is believed that if left alive, they will cause the death of all their male relatives.
Foreign Christian missionaries have been coming to remote mountainous areas of the region since 2005.
Previously, carved edges of the ears served as a sign of belonging to the Lotuco, but under the influence of Christian preachers they abandoned this tradition.
At the end of 2023, the Lotuko village visited by TAdviser, unlike other tribes, was accustomed to regular tourist visits. Dance and short wrestling looked unnatural, like a long-performed performance.
Mundari
Main article: Mundari
Murle
Chest
As of 2023, between 20,000 and 25,000 larim live in the Eastern Equatoria region, between Torit and Capoeta.
The Larim speak the Murle language.
They keep cattle and grow seasonal crops - sorghum, corn and beans.
Scar is performed on girls at an early age using plant spikes and blades. Traditionally, this was an element of initiation.
Scar drawings are arbitrary.
One guy in 2023 mentioned that the scars are pleasant to the touch during sex, because the intact skin is rough, and the scars are very smooth.
Sometimes girls repeat male plots, for example, make scars in the form of grenades.
At some distance from the village of Larim in 2023, the house of a Christian priest was located. The influence of Western civilization is noticeable, among other things, in the appearance of women. Their bright skirts, assembled from a large number of fabric trimmings, are now covered with a "sarong" - a piece of cotton fabric, which looks absolutely unnatural. Only the most daring briefly remove these covers while dancing.
As in neighboring tribes, cows at the Larim serve as a currency in the payment of dowry at marriage ceremonies and are therefore a symbol of social status. For this reason, Larim often engage in violent conflicts with neighboring ethnic groups over cattle theft. Thus, most men devote their days to grazing and protecting their livestock, with the exception of some young people who stay in the village to protect women, the elderly and children.
The Larim community in the Boya Hills in 2023 was one of the worst affected by the conflict with its neighbors. Many men die in armed clashes with a topos. Many women have already become widows up to four times. On the night that the TAdviser expedition was in the village of Larim, several men of the tribe were killed while trying to capture topos cattle from the opposite side of the hill.
Conflicts between Dinka, Nuers, Murle, Toposa
In South Sudan, for several months of 2020, hundreds of people became victims of intercommunal conflicts between cattle-breeding peoples - Dinka, Nuer, Murle, Topos.
In the 19th century, moving towards the borders of Ethiopia, the warlike Nuer people absorbed entire Dinka tribes and eagerly captured their herds. In 1906, the Nuer prophet Ngundeng even predicted the "last war" with the Dinka - it, in his opinion, will be led by a native of the village of Nasir, a leftist married to a white woman.
Twin peoples fought according to the "gallant" laws of noble war, which prohibited the murder of children, women and captives and demanded cleansing rituals. After all, the real subject of enmity was only cattle - a measure of wealth and status, according to which they gave names to children and to which long poems were composed. Therefore, war for them was rather a sport, like making up for herds of cattle murdering from the cases.
In it, captured Dinka received a "residence permit" in the departments of Nuer tribes, poured into local life and grew into Nuer clans and Liniji. It is not for nothing that some Dinka joke to this day that no Nuer has existed for a long time and that they are all assimilated Dinka, who received cows and wives from Nuer invaders.
And the Nuers do not agree with this - until recently they believed that everyone could "grow" to the Nuer, to the "real person." And the well-received "nuerism" was treasured a lot - rapists, murderers and other deviants, whose behavior was "worthy only of the Dinka," were easily "discharged" from the Nuer clans.
But everything changed with the approach of independence and the rise of the living embodiment of the prophecy of Ngundeng - the monstrous warlord Riek Mashar from Nasir. Having brought Ngundeng's white consort and sacred staff from Britain, he freed the stricken nuers from ritual vows and convinced his people that killing with a rifle was not the same as dying by spear. And if the spear - a very intimate weapon - strikes both the body and the spirit of the enemy, then dei mac, or "calves of the gun" (that is, bullets) - only the body.
So the eternal enmity freed itself from ritual hats and became impersonal and split, and the Dinka and Nuers believed that there was nothing in common between them. In 1991, when the growing appetites of freedom fighters provoked the first fratricidal massacre, the supreme god Deng stopped monitoring the field of war, and poetic songs about cows were replaced by vulgar tunes about rifles (Your gun is your food, your gun is your wife!) - in the spirit of drill chants from the "All-metal shell."
Masculine, heavily armed society, divided into ethno-political groups, rushed to fight for power, cattle and oil fields, simultaneously dehumanizing everything around - even children and women inviolable before. They also became fighters of a new - "reproductive" - front, and infanticide and cannibalism entered the arsenal of unruly tribal militias gravitating to two poles of force - the "dinka" Salve Kiir and the "nuer" Riek Mashar.
The only ones who are not yet dismembered in this story are cows, the number of which still determines the status of a person and the number of his wives. Previously, the money raised from livestock sales never went to drink - they were invested back in herds. And not all the money could buy animals. Thus, the Nuers believed that the "sorting money" obtained from dirty work could desecrate and ruin the cattle bought on them. Now, with the price of a rifle in two cows, neighbors do not stop at anything in the desire to increase herds, and bloody raids with dozens of victims have become a profitable business.
Migration
2021: Net outflow over 4 years
Marriages
Allowed to have more than one spouse
You can marry a dead man
If a man dies, then compensation in the amount of 20 to 50 cows is paid for his murder. E.E. Evans-Pritchard wrote about this in the late 1930s in his book "Nuers." Some of the cows go to buy out the wife for the spirit of the murdered so that he has heirs. When they take the bride for the deceased, his relatives rub her with ash and pray to God so that she can give birth to a boy who will avenge his father. Such a child is called gat ter (child of enmity). During the sacrifice to the spirit, they say that the relatives of the murdered person accepted compensation in the form of cattle and pay them for his wife, but assure that the day will come and they will avenge the victim with the blows of copies of [2].
In 2019, it is still considered commonplace in South Sudan to marry a dead man.
After marriage, women are called not "widows," but "married."
The ceremony takes place as usual (relatively), only the brother of the deceased takes the place of the groom.
The wife has children from the same brother.
Overweight
2016: Less than 30% of the population is overweight
Notes
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