THEORIES OF THE ORIGIN AND MEANING OF BOR AND, SUBSEQUENTLY, GREATER BOR OCTOBER, 2022 JUBA.

THEORIES OF THE ORIGIN AND MEANING OF BOR AND, SUBSEQUENTLY, GREATER BOR OCTOBER, 2022 JUBA, SOUTH SUDAN By: Revd. Canon Peter Garang Thieel Lual MPA, MBA, BD, PDBA & DTD Contact: E-mail address: thonakoon@gmail.com; Whatsapp No. +211 922 759 632 Theory: the word theory has no universal definition. However, “Offline English Dictionary” defines theory as “A coherent statement or set of ideas that explains observed facts or phenomena and correctly predicts new facts or phenomena not previously observed…” A certain scholar has defined theory as, “A well-substantiated explanation of an aspect of the natural world that can incorporate laws, hypotheses and facts.” In another word, theory explains known facts and allows researchers to make predictions of what they should observe if a theory is true, so that it can be accepted or rejected. Theory explains communication matters or events. It helps in communication, research and provides proof. Introduction: Both historians and traditional legends have provided several theories surrounding the origin and meaning of the name Bor. Most of these theories are orally explained but lacks concrete written documents to prove their authenticity. However, interpretations of colonial history and passed political events do provide an answer to this quest at a certain point. The theories include: 1. Lowland Theory This most common theory define Bor as “lowland with flooding.” The word flood (noun) in Thuongjang is aboor and flooding (verb) is boor meaning overflow. The word Bor is therefore derived from boor (flooding). Without prove, many people including academic and traditional historians had attributed the meaning of the word Bor to lowland with flooding or ‘’Pinyeboor” as assumed. This theory was confirmed verbally by some Bor elders who included: Rehoboam Akec Kuaai, Gabriel Berbere, William Garang Dut, and Jeroboam Machuor Kulang among others. To reject this theory, one has to provide an alternative and to accept it; one has to provide a proof. 2. Boro Theory In 1970 late Bishop Oliver Allison of the Anglican Church, later renamed the Episcopal Church in Sudan had a debate with some intellectuals including late Moulana Gabriel Geu Anyang from Bor in Khartoum. Bishop Allison disputed the alleged meaning of the word Bor as lowland with flooding. He argued that until 13th century the area was called Boro, but after the arrival of Jieng to the area, they began to call it Bor. This is because linguistically, most words in Thuongjang ends with consonant not vowel. So, Thuongjang dropped the last letter ‘o’ and the word remained Bor. When Bishop Allison was asked of the meaning of the word Boro, he answered that Boro means ‘’tall grass’’ in Luo language. He said Bor was inhabited by the Luo people until 14th Century when Jieng arrived in the area and expelled the Luo out. The Luo migrated to Bahr el Ghazal and later to Kenya and Uganda. However, Jur Chol group within the Luo didn’t migrate to East Africa because they were in-laws of Jieng. The noun Jur-chol does not mean ‘’black tribe’’ as literally translated, but in Thuongjang it is simply mean cool or ‘’spend day-time.’’ In other word, Jur would only stay for a while and may follow his fellow Luo people. Many historians including traditional analysts had confirmed that Boro area was in fact inhabited by Luo before Jieng’s arrival and the Luo later migrated to Bahr el Ghazal. This historical view seems to prove the genesis and meaning of the name Bor. Some historians argued that ‘’there was no need for renaming an area that was already named hundreds years back, but only tone might have changed (Boro to Bor) in the course of history. 3. Balanda Bor Theory Other historians argued that before Luo, the land now being called Bor did belong to Balanda Bor, a tribe inhabiting Western Bahr-el Ghazal State. But Jieng later dropped the name Balanda for Bor. This argument needs further investigation from Balanda to establish the meaning of the word Bor. Our ancestors from Bor area have confirmed (in stories) that Lueel meaning brown in completion, did settle in the land before they were expelled out by Jieng. The opinion of the generation born in the early 20th Century including that of Moulana Gabriel Geu Anyang who linked the name Bor to lowland/swamping/flooding was disputed by Bishop Allison and his followers. 4. Immigrations Theory In the 13th century Jieng who are now occupying Jonglei and Lakes States had settled in Bor south, while Twic East and Twic who migrated to Bahr el Ghazal had settled in Bor north. Ajuong came first and hosted Lith-Padang including Adhiok, Abek, Ayual, Dacuek and Kongor. Awulian arrived later in 16th century. Ajuong being the host; gave the names Lith to people who came from Padang; name Pakeer to Pakeer section, name Twic was given to Adhiok, Abek, Ayual, Dacuek and Kongor sections. Atwic Ariem divided two cows: (Akeer and Lith in colour) between Pakeer and Nyuak. Ayual was called Nyuak before Awulian arrived from Barh el Ghazal who renamed Ayual after “hairy lamb” of a blessing. The word Nyuak became a name for all including Ayual, Dachuek and Awulian. Every name has its origin and ownership. By the arrival and settlement of Twic, people from Bor south (Athooc and Gok) had already got use to the name Bor since they found the area being called with that name. The people of Twic arrived and continue to call themselves Twic, unless they are out of the area when asked by other Dinka (s) this is where they refer to Twic Bor to differentiate them from Twic of Bahr el Ghazal, and in this concept the word Bor is Bor town (Mading) and not ethnicity (Gok/Athooc). The theory built itself in that manner until this day. 5. The Name Mading – Bur Turkey Egyptian rule and Anglo Egyptian rule had established an administrative town in Bor south around Ngeth Angok’s abode. Ngeth offered a bull (madding – grey-spotted in colour) for the inauguration of the designated location. The town was then named Mading after bull mading. The town remained to be called Mading until when confusion happened between Mading in northern Bahr el Ghazal and Mading in Bor over consignments of goods. Whenever a consignment is uploaded from Kosti in northern Sudan to Mading in the south, it would get diverted to Mading in northern Bahr el Ghazal and vice visa. As a result, the local authorities decided to rename the two towns to avoid any inconveniences. Mading in East Nile was renamed “Mading Bor” and Mading in the West was renamed “Mading Aweil.” This change has resolved the problem of diverting goods and services to a wrong location. Secondly, Thany (singular, Thony tribe) had also laid claim to the origin of the name Bor. From their name ‘bur’ (fish camp) to ‘Bor’ also believed to be Turkish or English accent of the word bur. The native Thony used both names of Mading and bur to call the town which became known “Mading–Bur.” Thirdly, a certain explorer (probably a Turkish or English) came and inquired about the mass of water around Mading-Bur; he was told “it is abooric;” meaning ‘floods or swamps.’ He was unable to pronounce the word abooric; he called it “Mading-bor.” The place became known as Mading–Bor from then to this day. The people of Bor are either Juor-mac who are the ‘fire reverting clans’ also called Pathooth or Juor-hol, ‘Thigh reverting clans’ also called Pahol. Social and Administrative Setup Gok Territory consists of 1) Kolnyang Court: Abii, Adol, Guala, Gol and Abang sections; 2) Anyidi Court: Paleek section; 3) Makuac Court; Ateer and Adumuot sections; 4. Wer-kok/Kon-beek/Kapaat Court: Koc and Deer sections. Athooc Territory: consists of 1) Jale Court: made up of Alian, Abuotdit and Jueet sections. 2) Manydeng Court: consists of Biong, Angakuei and Pathuyith sections. Gok and Athooc are the two largest sections into which Bor Dinka is divided. Gok and Athooc consist of six courts which make up Bor Dinka. Bor–Duk District The first district that extends from Bor South, Twic in the center and Duk in the north was called Bor–Duk District, consists of: Bor Gok, Bor Athooc, Twic Lith, Twic Pakeer, Twic Ajuong, Nyarweng and Thony Dinka. Under each tribe, there are sections. In 1930, a rough population census for planning, distribution of constituencies and resources mobilization was carried out and following were the results: 1. Bor Dinka a. Gok = 10,147 b.Athooc = 6,699 Sub Total = 16,846 2. Twic Dinka a. Lith = 13,056 b. Pakeer = 2,737 c. Ajuong = 1,935 Sub Total = 17,728 3. Nyarweng Dinka a. Hol = 1,865 b. Angaach = 737 c. Ric = 1,080 d. Luac = 566 e. Thony = 1,288 Sub Total = 5,536 Total = 40,110 6. 6. Politics In the mid-1970s, during the regional rule, Mr. Abel Alier Kuai, Vice President of the Republic of Sudan and President of the Executive Council of Southern Sudan, requested three geographical constituencies for Bor District from President of the Republic of Sudan Mr. Jafar Muhammad Nimeri, who granted the petition. In August 1971, President Jafar Muhammed Nimeri did ask Abel Alier what he felt his government could offer to the people of Bor, and Abel requested the release of Lirpiou (Spiritual Spear) that was detained in Khartoum during British colonial rule in Sudan, Nimeri granted the request. It’s believed that Mr. Alier did this to win popularity from Bor South to boost his campaign for general elections expected to be conducted in the year 1974. After Lirpiou was released and relocated to its home area in Guala, and after the transitional period of the Addis Ababa Accord was about to ends; Alier decided to divide Bor District into three geographical constituencies for general elections to be held in two years’ time. The constituencies were: 1. Bor South Constituency: Gok alone with population 10,147 2. Bor Central Constituency: comprising of Athooc, Pakeer and Ajuong with population 11,371 3. Bor North Constituency: comprising of Lith, Nyarweng and Hol with population 18,592 Meanwhile, colonial Administration used to count only an adult who is eligible to pay personal tax. In the same period, the issue of Jonglei Canal came up followed by the upgrading of the districts of Akobo, Ayod, Bor and Pibor into Province. President Abel decided to rename the new Province Jonglei with capital in Bor town. It is widely believed that Abel did this to please Pakeer and Ajuong communities who were unhappy of being with Athooc community to form Bor Central Constituency. Mr. Akuot Atem De Mayen who was the potential candidate for central constituency, protested against this political divisions. Twic, Nyarweng and Hol Dinka felt that they too were cheated by political structure set by Abel. Most people from these areas believed that the constituencies should have been divided between the three Dinka tribes as described in the “social and administrative structure” set by the colonial administration. They are: 1. Bor Dinka Constituency 2. Twic Dinka Constituency and 3. Nyarweng Dinka Constituency The named Jonglei originated from compound Jieng word ‘Jong-alei’ meaning “alien spirit.” People of the area have two views about the meaning of “Jong-alei:” 1) New religion; Christianity was being preached in the area by a missionary named Archival Shaw and 2) Small Fox: The belief that an outbreak of small fox disease in the area took place. With the impacts of the new religion and new disease, people began to question themselves “what is this” they would answer “ee jong-alei,” meaning “it is an alien spirit.” People in the area believed that their land has been invaded by foreign spirits (Christianity and Small Fox disease), and they whould pray to their ancestors and Nhialic for healing and protection. Local chief of the area was called Ajak Majok and colonial commander Samuel Baker. Colonial administrator decided to name the port (Dhiam-dhiam) after Chief Ajak and Commander Baker. Chief’s first name (Ajak) was taken and joined with second name (Baker) to become “Ajak-Baker.” The area became known to Colonial as Ajak-Baker, and to the natives as ‘Jong-alei’ a word that later changed tone to Jonglei. The desire for having three constituencies was realized in 1990s when three counties of Bor, Twic East and Dukeen were created by the Civil Authority of the New Sudan (CANS) in the SPLA/M liberated territory. 7. New Structure During the Civil Authority of the New Sudan (CANS), Dr. John Garang De Mabior, Commander in Chief of the SPLA/M restructured the old Bor District to one county namely Bor County, with the late Nicodemus Arou Maan as its first Commissioner. In 1999, Concerned Group of elders including such as the late Elijah Malok Aleng and others, suggested to Dr. John Garang to divide Bor County into Twic East County and Bor County. But Dr, John Garang instead wanted them named Bor North County and Bor South County. As decision-makers were undergoing consultation process, people from Duk Padiet and Duk Payuel, headed by the late Maker Deng Malou, rejected the idea of two counties. They proposed Dukeen County (later changed to Duk) to bring the number to three counties for the old Bor District. Having only two counties, Dukeen people will definitely fall under Twic, though they are not Twic, they argued. Dukeen refused to be attached to Twic that may later result into being called Dukeen of Twic, they conclude. Dr. John Garang saw the logic and accepted the creation of the three counties of Bor County, Twic East (to differentiate it from County in the Greater Gok-rial) County and Dukeen County respectively. The name Dukeen was later changed to Duk County probably during the reign of Philip Thon Leek, the first Governor of Jonglei State. Some leaders of Bor South had resisted the idea of abandoning the name Bor to them. The name Bor should be left for the entire area from south to north, they argued. Though, this good recommendation was not given any consideration by decision-makers, instead, three Commissioners were appointed. Their names were: 1. Gen. Ruei Pout, Commissioner of Bor County, 2. Gen. Majok Ayom, Commissioner of Twic East County and 3. Mr. John Duom, Commissioner of Duk County. The three Commissioners were intended to maintain unity and stability among the communities of the three counties. 8. Greater Bor The word greater has been used in Southern Sudan to describe the three regions of Bahr el Ghazal, Equartoria and Upper Nile. The term was adopted first during the political division in Khartoum when the ruling elites of National Congress Party (NCP), divided Sudan into twenty-six states with ten in Southern Sudan; and secondly it was adopted in SPLA/M liberated territory after the creation of three counties of Bor, Twic East and Duk from 1999–2000. Leaders from these counties saw that there were outstanding issues that still required people from the three counties to come together and resolve them in collaboration. As a result, Moulana Michael Makuei Lueth was tasked to moderate on some of the outstanding issues such as the dispute between Kongor Section and Twic Community; Nyarweng Community and late Elijah Malok Aleng, and the conflict within the Episcopal Church of Sudan (ECS), Diocese of Bor (of which I myself was one of the lead negotiators) over the upgrading of Kongor Area into a full Diocese. Kongor Community wanted Twic East Payam to be named “Kongor” when it is upgraded into a county, but was strongly rejected by other clan sections of Twic which led to the Panyagor Conference in 2003. In 1976, President Nimeri has created Kongor District out of Bor District, with Panyagoor as its headquarters; and this could be the reason why Kongor community wanted the new county to be named “Kongor County.” However, after long deliberations in Panyagoor Conference, Kongor Community accepted the decision reached by Twic Community to name the new county “Twic East County,” though they appealed for compensation. They wanted the new diocese to be named “Kongor” as a compensation of their detached name, a request which was agreed by the late Elijah Malok, but was again rejected by Twic Community. Kongor Community again complied with the decision reached by other sections of Twic in regards to the name of the would be diocese. Kongor Community will create their own diocese, and call it after their name, they concluded. This dream was realized later in few years; Diocese of Kongor was created and consecrated. Moulana Michael Makuei Lueth successfully delivered all the outstanding issues he was tasked to moderate upon. This probably resulted into the confirmation of Moulana Michael as the Lead Elder of Bor, Twic East and Duk Counties; and that was the birth day of Greater Bor Community Association (GBCA). It has existed for twenty years or so. 9. Findings ●The name Bor does not really mean “lowland with floods” but it is a Luo word which mean ‘tall grass’ or word ‘bur’ in Thony dialect corrupted by Turkish or English accents or else, from the name “Balanda ‘Bor’ which we are yet to research and establish the meaning. ●Athooc and Gok Dinka was the first to arrive in the area and inherited the name Bor from the first inhabitants (Luo or Balanda) before Nyarweng and Twic Dinka ● Nyarweng Dinka and Twic Dinka arrived and found the Dinka in the south already being called Bor Dinka, after the name they inherited from the first inhabitants of the area. ●The name Bor was used by colonial administration to refer to place (bur) not people, though the same authority later attached it to Athooc and Gok Dinka, probably for being closer to Mading Bur. ● The name Bor has never been historically identified with Twic and Nyarweng Dinka, but only with Bor Dinka. ●Greater Bor is not a name but a geopolitical description created by politicians as a unifying platform between the three Dinka sections in the area. ●It should be noted that every name that exist has its origin and ownership. For example, the name Jonglei has its origin in Pakeer, the name Twic in Ajuong, the name Lith in Atwic Ariam and so on and so forth. 10. Conclusion Certainly, the name Bor does not originate from flood or lowland as many people believed. Bor Dinka, Twic Dinka, and Nyarweng Dinka do unanimously agree that the name Mading Bor is the copyright of Thony Dinka, though they are ignorant to understand the traditional fable that the name Bor originates from the first inhabitants (Luo and Balanda Bor tribes) of the land. Founder of Mading Bor is Thony plus the colonialists (Turkish/English). The name Bor historically was identified with Athooc and Gok Dinka, and has never been applied to Twic or Nyarweng Dinka until the time of social and administrative setup by the colonial in 1930s, that led to the first rough census conducted by the colonial authority to boost their planning. Finally, one would argue that the name Greater Bor is a geopolitical name contracted by political elites and not a given traditional name like Bor, Twic, Nyarweng and Hol tribes. 11. Way Forward ●Consideration should be given to the early recommendation from some Athooc and Gok leaders that, the name Bor be left to the entire area extending from Chuei Keer in the south to Chuei Thon in the north. ●Bor County should give up the name Bor to the three tribes in the area and rename what is left of Bor County to maintain unity and coexistence. ● Once the word Bor is no longer a viable name for Bor County, then the phrase ‘Greater Bor’ could became the unifying platform for the three Counties of Bor, Duk and Twic East. ● Take the good example of Pakeer Community, they claim the name Jonglei, but they have left it entirely for Jonglei State. ●Take the compromised example of Kongor Community, their name was removed from the District and Area Diocese, but they gave up their privileges for the sake of coexistence in unity. ●All of Bor, Twic, Nyarweng and Hol tribes, each have absolute rights to define and describe its identity without intimidation. ●Calling the three counties Greater Bor or each calling or defining its identity differently, should not deter our social and historical unity in diversity. The name “Jieng de Jonglei” refers to the four tribes in four counties of Bor, Twic East, Duk and Pigi. ●The name Greater Bor refers to three counties of Bor, Twic and Duk excluding Pigi. ●The name Jieng de Jonglei is inclusive, while Greater Bor is narrower. 12. References: 1. C. A. Willis and (H. Douglas H. Johnson 1926 – 1931): The Upper Province Hand Book. The British Academy, Oxford University Press. 2. Lewis Anei Madut (ed. 2010): The Dinka History. Mignic Technologies (U) Ltd. 3. Interviews