User talk:Lodiomoi

who are Nilo-hamites? and Why lokoya and Otuho struggled to look at Langairo and lofiriho as part of their communities. Otuho kingdom is no so popular, Why? who are Otuho? Otuho is a tribe within South Sudan.♦

Teaching South Sudan.

South Sudan History cannot be independent without searching its documentation. South Sudan history derived it documentation when A British agent and Consul General (Lord Cromer) in Egypt from 1883 – 1907 developed a policy known as Safeguarding of government personal and sercuity. Sir lord Cromer wrote down standing points known as Southern policy in the Sudan. 1. He discouraged construction work and approved provision of services in the Southern region. 2. Not only that Sir Lord Cromer encouraged establishment of military garrision. 3. Christian missionaries were encouraged to preach the new faith to the southerners so as to soften their hearts for civilization. This was to help win over the confidence of these inhabitants to the new governing system. There is a say, ‘’the flag follow the cross’’. 4. However, in 1904, lord Cromer formulated strict regulation for Christian missionaries, there were stricted from participation in the administration and trade.

The Milner report of 1920 explicit the aspiration of the people of South Sudan nationalists to struggle for liberation of 1956-1962, 1964-1973, and 1983-2005. The report recommended that the Sudan be divided into Countries. However, the authority in the colonial government did not respect the report based on the Milner findings of 1920. The three provincial Governors of Bahr-el-Ghazal, Upper Nile and Equatoria attend the annual meetings of Governors of Provinces at Khartoum. However, the Governor conference recommended irreverent findings, they decided that the South should manintained it administration with the sisterly countries of Uganda and Kenya beacuse it wasn’t accessible from the north part of Sudan. The Milner report was not adhered to closely, it was preceded by what is known in the Jargon of South Sudanese History as the Southern Policy.

Bari-Lotuho (Nilo-Hamites group of South Sudan)
Bari –Lotuko ethnic groups in South Sudan- Nilo Hamites:

This relevant information to enable learners’ understand that all living languages are constantly changing and developing in the days before the rapid and easy communication of modern world or village when one category move away from one another, it might well lose all regular constant with each other. Though they start with a common language, their language would develop separately and in different path at first each group would from developed its own dialect a media of communication locally then develop its own pronunciation and pick up or devise new words to suit their changing circumstances. It is in their territory that they come into contact with other people and absorb them into their ethnic group; this would bring further changes for many generations in language building of one ethnic group.

The course of the movement and settlement in Nilo-Hamites South Sudan: Before the development of radio-carbon dating and wide spread archeological research which had taken place since the early nineteen century, the Nilo Hamites were found in Nyalam in Ethiopia or beyond to the HORNS OF AFRICA. Commonly indentified by the suffix ‘’Ni-lo’’ stand for female and male. They first settled at Lotukei Mountain and were forced to move out due to Para-Surnic Nilote aggression and abandoned their cradeland. The Lotuho moved further to the North and settled in Imatara (currently known as Hyala). Another group moved and settled at the Lopit Mountain. It should be noted this group got intermarriage between the Para-Surnic Nilotes (Baya and Toposa) which resulted into the development Lopit tribe in lopit hill. Another moved South of Imotong and intermarriage with Para-Surnic Nilotes, Lotuko and Karamojong and partly the Acholi of Uganda resulted into Longo (Lokwara), Buria, Dongotone and Logira. The Bari and section known as Horiok groups moved west of Imatara and settled at mountain Imotong. They maintained the origin language known as Horiok. The Horiok speakers moved along with Karo northwards following the range of mountain Imatong. On the process of their movement developed a new tribe known as the Lokoya as a result of intermarriage. The Barri Speaking (Karo sub-ethnic group) continued with their movement to the blank of River Nile and others settled east of the Nile that develops to Mundari tribes as a result of intermarriage with the Nilotes tribe. It’s believed the original Karo moved final East and west of the River Nile known as the Bari who maintained the origin language. While From the Blank of the Nile a group of the Bari cross the Nile and got intermarriage with the Hamites and Sudanic groups resulting into the Kakwa, Kuku, Fujulu, Kalika, Mona Akugi (small tribes of Yei) they all have common ancestors. Their movements, settlements attributed to socio-political and economic organization impact on the people where they found in an area. They are originally pastoralists and agriculturalists. Because of survival they raided each other within the Nilo-Hamites that contributed to further disintegration of the Nilo-Hamites group in South Sudan. Due to current development technology and modernization of their organization they LOKOYA and BARI also known by acollective noun KARO communities dropped raiding habits and enacted on agricultural practices. However, the LOTUHO still practices raiding among the LOTUHO communities and the neighbouring tribes; Baya, Dindinga and Lopit, Lokwara, Buria, Dongotone and Logira. It further disintegration of these LOTUHO speaking communities.

LOKOYA They fall under the ‘’Ni- lo family’’ and commonly known as ‘’Horiok’’ which had it meaning in LOTUHO language meaning ‘’Black people who lived along the ranges of mountain Imotong. Since these nuisance evil that existed among the lotuho speaking of constant raiding and attacks Horiok communities forced other families and clans to migrate to other regions of South Sudan. Since all living languages are constantly changing and developing in the days before the rapid and easy communication of modern world or village when one category move away from one another, it might well lose all regular constant with each other. Due to their common characteristics of wars and raiding therefore the Horiok lost their original name to Kolak, a Bari word meaning raiders. The Lokoya invaded the area because chief Loro of Bari of Gondokoro was a Wakil of Abou Saood the undisputed slave trader of Equatoria and many of chief loro people were employed by Abou Saood so they were justified in their action. The following clans; Ohoyo, Ohaware, Ohulla, Omoholo, Olode, Hamda, Olihiro, Opeleri, Thamfero, Isuru, Olala, Omurai and Omdi are of Lotuko origin while Ohulangu, Jago, irri, and Oyitti are of Bari and Luo origin. They constituated the word known as ‘’Kolak’’ later distorted to Lokoya during British time. So far it became popularly known to the neighboring communities of Acholi in the south of Eastern Equatoria state, Otuho in East of Eastern Equatoria state, Karo speaking group in Central Equatria State, and Pari in the North East of Eastern Equatoria State.

1.	Political Organization: The Lokoya people believed on centralized managerial governance. Each sub-Camp (Obali) had its own administration. The chiefs of the sub-clans who are in charge of that obali cooperate in times of antagonism from other tribes. Traditionally, the Lokoya do believed in self defend wars and always avoiding unnecessary killing of innocent people from neighbour communities. Bloodshed for the blood of an innocent person was associated with lots of misfortunes to the killer. They were people of principle during war and peace, Lokoya do not look for wars with other tribes but only respond to hostility when they were incessantly affronted or subjugated by other people and their response could be decisive. I quote ‘’ Lokoya raided the Bari community because of the collaboration with slave traders that time in Sudan. Each clan was a centre of political set up of the lokoya national group headed by the clan head-man; the different clans formed the camp (Obali) as the broader basis for political organization under sub-chief (Ohubo). The camp chief formed the village under different chiefs; chief of Rain, Mountain, fire, Arrow and soil and grains. They were headed by paramount chief of the mountain and the different chiefs were known as ohobo chiefs formed the various clans in the village. The Position of the chief was hereditary; normally the son of the senior wife of the chief inherits the throne of the chief or any of the survival persons. The chief had both political and spiritual roles to play in the chiefdom. The lokoya tribe is made up of three major titles paramount chief, camp chiefs, and Onganiho to royal family of paramount chiefs. The villages of lokoya had different village chiefs with similar structure, Lowoi formed five villages in Eastern Equatoria, liria, Longare, Loganbu, Ngangeli and Ngayele all in central Equatoria. It should be noted that lokoya ethnic has many clans and they are interrelated in camps across the 10 villages. The lokoya had no organized army nevertheless each able grown person known as the monjiumiji which formed the regiment were basis of protective unit of the 10 villages. They capable to defend were their land from internal ethical corroded and external aggression. They could be called for action at anytime. This explains perhaps division of labour responsibility in the lokoya community and why most of the domestic works rested on women to leave men free to respond at any communal work and in the lead to fight. The Lokoya used weapons such as arrow heads with bows, spears and knives to fight enemies and for hunting purposes. This traditional warfare weapon was manufactured by the blacksmith who made this in exchange of grains, goat, sheep and reward to royal chief. Home-states were fenced with branches of trees, and thorn trees to protect people and domestic animals in the home-states from wild animals and easy penetration of enemies in to the home-state. 2.	The Social Organization of the lokoya: The smallest social division of the lokoya was a family and it was in the family every good quality thing begins. The lokoya were spiritual people and they believed in super natural spirits their ancestors, gods (ojok) associated with various feature found within the area as mountain, stream, tree centered on Ojok lamuli (God almighty). They believed the Universe was created by unseen power that has greatest power over things. They strongly believed that the dead people were not dead but were in spirit world as such they gave maximum respect to ancestral spirits for they believed that the ancestral spirits were in close contacts with the Unseen power in the spirit world. Even today some people among the lokoya still have believed in this mythology. They offered sacrifice to Ojok-Lamuli as first harvest, first born and to the shrine. The lokoya like many African communities have a belief that the ancestral spirit could cause misfortunes or fortunes when not taken care of properly. This made the community to have special respect to their “dead relatives” and particularly in handling the corps (dead bodies) at the time of burials and above all in keeping the graves of relatives. Shoot tellers or sorceries were consulted incase of misfortunes and in most cases sacrifices in form of a goat or sheep could be offered to evoke or appease the spirit that had probably been annoyed. This behavior is still in existence though it is on decline with the influence of Christianity in the community. Lokoya people believed in rain makers for it was believed that by manipulation of special silvery and shinning stones by rainmakers, rain could come even when it had dried for some time. This believe however had caused a lot of sufferings to rainmakers. Some of them could sometimes be beaten and put in front of big fire during hot sun period to make rain to come. There was and up to now a strong believes in herbalists and traditional healers among the Lokoya community. They used herbs to treat sickness of different types. Some of their herbs were (are) effective on people even today. Marriage ceremony among the Lokoya was a very significance and respectful institution. To remain unmarried was an abnormality among the Lokoya and you are considered as a child. Therefore marriage was seen as an institution that must be joined by all the adults in the community. A boy was considered ready for marriage right at the age of 15 years and a girl was considered fit for marriage at puberty age or depending on the growth of that child. Polygamous marriage was common and marrying many wives was associated with ability of a man in terms of wealth and social status or pride. And having many children was seen as a pride and defense to the parents apart from propagation of continuity of the name of the parents. Marriage within the same family and within a clan was unacceptable and it remained even today. Officially, there is no marriage encouraged within the same clan among the Lokoya. Marriage was legal between different clans and it was seen as cement between clans or other neighbouring ethnic groups and a source of harmony between nationalities at their various setting; families and clans, which formed the ethnic family of Lokoya. Marriage was associated with paying bride wealth in form of animals, and others all had their significances to the marriage. The payments were reasonable to seal the marriage and for that matter marriage was an affair of family and clan members and could not be allowed to be broken easily or at a will. Choice of marriage partner among the lokoya was to be done with the permission and consents of the parents of the parties involved in marriage. Sometimes parents could decide exclusively for the marriage partners for their children. Lokoya do not allow closed relative to marry each other. They do believe that it will bring misfortunate to partners. However, they recognized the interests of individual involued in the marriage relationship. Blood pacts concelation (known as Angolo no Ohaje) will be conduct to stop this anticipated misfortunate in the future. The lokoya people celebrate infant birth, naming, initiation at puberty age, least funeral rite. This act of ceremonial celebration do communally at the level of the family, clan, camp and the village and happiness in the celebration could be realize among of all groups in the village. The lokoya built their houses mostly round in shapes or oval in shapes. The houses were built with branch of trees thatched with grass in orderly ascending arrangement and floors smoothened with clay soil. This mode of building exists with all the Nilo Hamates speaking groups mentioned earlier. The home states of the Lokoya were fenced by thorn tree branches and Babanso trees (Osafisio), one of the hardest trees for poles and fencing to prevent enemies and terminates from eating as well as free entry to the home states without the knowledge of the people inside. They therefore practiced settled life patterns with shifting system after some periods of staying at one place to give fallow for the land. The lokoya had a lot of traditional dances performed during full and half moon period where etoli dance, Inyachali dance, anachali and others social plays were performed. The elderly people were and even today are mourned by mixture of mourning and dancing for they were considered to have not died but returned back to the creator. Hunting and fishing activities were also considered as social activities as they involved communal action and joint hunting and fishing expedition (Eyapaho) where men and women could go together. The lokoya people have their calendar which differs from village to village. This yearly annual celebration marked the end of year i.e. Lowoi, Illyangari and Liria do celebration on 8-9 December, Langabu celebration on 26th December, Nyulere on 1st January, and Nyangali.

3.	Economic Organization The lokoya were mixed farmers. They practiced crop farming and animal keeping in small scale for their survivals. They grew crops such as, millets, sorghums, pumpkin, simsim, groundnuts and many others. They also kept animals such as goats, sheep, cows and chickens but in small quantity. The lokoya practiced bush fallow or shifting cultivation that was they could use land for some times and leave the land to rest for some times by moving away from the exhausted land and coming back after some years. There was fishing in the sweep area within the lokoya lands. The lokoya also practiced hunting in their hunting grounds for bush meat to change their diets. There was also the practice of food gathering (collection of fruits and tubers) and harvesting honey to further enrich their diets. The Lokoya were not seriously involved in trade/business in the past for they associated business with cheating and injustices. This explains why there were few traders among the lokoya community in the past. The lokoya also practiced hide cloth making out of trees commonly found around the Rivers and streams of the lokoyaland. The bark cloth was used as bedding and cloth. Apart from the above activities, there was pottery industry in lokoya community. They were making pots for water, cooking pots and many other items out of clay soil. The lokoya had black smith industry in which Knives, arrow heads, spears, hoes, cutlass, jingle bells and many other iron implements were manufactured for different purposes. There was also arts and designs practice among the lokoya. They engraved and drew with stone pictures of animals, human beings, trees, and so on using clay soil and writing on rocks with stone knocks. Therefore, the above organizations indicate that there was fairly good livelihood developed by the lokoya that qualified them to be among the Nilo-Hamites speaking group that opened and cleared up South Sudan following the coming of the Nilotic, Sudanic - Hamatic and Hamatic groups into South Sudan. ♦