RSS
Логотип
Баннер в шапке 1
Баннер в шапке 2
2024/01/06 23:18:35

Population of South Sudan

.

Content

The main articles are:

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.

Ethnolinguistic groups in Africa

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).

According to Evans-Pritchard for 1940

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.

A kobu woman performing magical rites with ritual knives. Lotuko Village, East Equatoria, South Sudan, December 2023 TAdviser Expedition

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.

Lotuco parliament in the main square of the village in the evening. East Equatoria, South Sudan, December 2023 TAdviser Expedition

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.

Lotuko Village, East Equatoria, South Sudan, December 2023 TAdviser Expedition

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.

Lotuko Village, East Equatoria, South Sudan, December 2023 TAdviser Expedition

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.

Cut ear edges are a lotuko sign previously used by both men and women. Photo: Eric Lafforgue

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.

Last Places South Sudan Larim Resettlement Map 2023

The Larim speak the Murle language.

They keep cattle and grow seasonal crops - sorghum, corn and beans.

At Larim Tribal Village, Boya Hills, between Kapoeta and Torit Towns, East Equatoria State, South Sudan, TAdviser Expedition, December 2023
At Larim Tribal Village, Boya Hills, between Kapoeta and Torit Towns, East Equatoria State, South Sudan, TAdviser Expedition, December 2023
Girl in Larim Tribe Village, Boya Hills, between Kapoeta and Torit Towns, East Equatoria State, South Sudan, TAdviser Expedition, December 2023
A girl grinds grain on a prominent rock in the village of the Larim tribe, Boya Hills, between the cities of Kapoeta and Torit, East Equatoria state, South Sudan, TAdviser expedition, December 2023
Larim Tribal Village, Boya Hills, between Kapoeta and Torit Towns, East Equatoria State, South Sudan, TAdviser Expedition, December 2023
Shells on the roofs of huts, according to local ideas, protect the inhabitants from the influence of sorcerers. Larim Tribal Village, Boya Hills, between Kapoeta and Torit Towns, East Equatoria State, South Sudan, TAdviser Expedition, December 2023
Teenager. Larim Tribal Village, Boya Hills, between Kapoeta and Torit Towns, East Equatoria State, South Sudan, TAdviser Expedition, December 2023

Scar is performed on girls at an early age using plant spikes and blades. Traditionally, this was an element of initiation.

Larim Tribal Village, Boya Hills, between Kapoeta and Torit Towns, East Equatoria State, South Sudan, TAdviser Expedition, December 2023
Larim Tribal Village, Boya Hills, between Kapoeta and Torit Towns, East Equatoria State, South Sudan, TAdviser Expedition, December 2023

Scar drawings are arbitrary.

Larim Tribal Village, Boya Hills, between Kapoeta and Torit Towns, East Equatoria State, South Sudan, TAdviser Expedition, December 2023

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.

Scars also serve as a decoration that replaces a tattoo that is not visible on dark skin. At Larim Tribal Village, Boya Hills, between Kapoeta and Torit Towns, East Equatoria State, South Sudan, TAdviser Expedition, December 2023

Sometimes girls repeat male plots, for example, make scars in the form of grenades.

Some do not scar their stomachs. At Larim Tribal Village, Boya Hills, between Kapoeta and Torit Towns, East Equatoria State, South Sudan, TAdviser Expedition, December 2023

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.

Larim in dance. Boya Hills, between the cities of Kapoeta and Torit, Eastern Equatoria State, South Sudan, TAdviser Expedition, December 2023
At Larim Tribe Village, Boya Hills, Between Kapoeta and Torit Towns, East Equatoria State, South Sudan, TAdviser Expedition, December 2023

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.

Widowed women tie plant twine on their legs and heads. At Larim Tribe Village, Boya Hills, Between Kapoeta and Torit Towns, East Equatoria State, South Sudan, TAdviser Expedition, December 2023
Termitnik in the evening near the village of larim between the towns of Kapoeta and Torit, East Equatoria State, South Sudan, TAdviser expedition, December 2023

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

Выделены countries, in which citizens can officially have more than one spouse. Data for 2022

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

Overweight among adults in Africa, 2016

Notes

  1. Lotuxo
  2. E. E. Evans-Prichard "Nuers," Science, 1985 pp. 137-139