User talk:Sebison81

The Nubi Reverse Migration to South Sudan: The Story of the Most Neglected Stateless Person in the world By: Dr.Sebit Mustafa Sebit, PhD
Abstract: Background: The marginalized Nubi minority in East Africa faces significant challenges resulting from historical social and political factors dating back to the colonial era. Despite South Sudan being recognized as the ancestral home of the Nubis in East Africa, the role of the Republic of South Sudan in addressing their considerable challenges and identity issues remains unclear due to a lack of comprehensive research and understanding. This paper explores the challenges faced by the Nubi community upon their return to South Sudan as their country of origin. Drawing from historical accounts and scholarly research, and the key informants’ suggestions, the study highlights the complex relationship between the Nubi and South Sudan, including issues of recognition, displacement, and identity and negligent by the humanitarian agencies. The findings shed light on the socio-political dynamics that have influenced the Nubi's experience and their efforts to achieve recognition in both South Sudan and the countries they settled in. The research aims to provide a comprehensive understanding of the obstacles faced by the Nubi community and their struggle for inclusion and acceptance. Methodology: This study employs a historical analysis, using primary sources like archives, oral histories, and testimonies of Nubi returnees. Secondary sources and the master sheet analyze qualitative data, focusing on Nubi's support and its impact on reintegration, forming "Footprints of Homecoming: Nubi Challenges in Returning to South Sudan as a Country of Origin" 2023. In conclusion, the Nubi community in East Africa has a unique history shaped by migration and cultural fusion, anchored in Islam and the Nubian language. Despite historical ties, they face discrimination and identity challenges. Advanced Nubi returnees support their fellow community members during reintegration. The absence of dedicated support structures is notable. Steps towards recognition of their South Sudanese origin have been positive. Addressing challenges requires understanding, unity promotion, and structured support. This research sheds light on their journey and ongoing progress. Keywords: Nubi, South Sudan, recognition, challenges, displacement, identity, discrimination, return, Uganda, Kenya, violence. Sebison81 (talk) 07:59, 12 September 2023 (UTC)

1.1.	Introduction 2.	The Nubis, a minority ethnic group in East Africa, have confronted substantial challenges stemming from social and political factors that can be traced back to the colonial era. These challenges encompass discrimination and political marginalization, with the objective of erasing the group's recognition as one of Uganda's ethnic communities. 3.	The Nubis have been subject to extensive ethnic manipulation throughout history. From being used by the British for colonization to being exploited by various indigenous ethnic groups, their identity has been weaponized for political purposes. The Baganda used them to expand their kingdom, the Baganda Muslims used them against the Baganda Christians, and Amin and Obote utilized them for their own political gains. This manipulation has had severe consequences for the Nubis, endangering their progress, existence, and survival as a community. 4.	The study reveals that Uganda Nubis were ex-slave soldiers recruited from various ethnic communities in Southern Sudan. They share a historical connection with the Nubians of Southern Egypt and Sudan through the slave trade. The Nubis embraced a new Africanized Arabic culture, adopting a creolised Arabic language and practicing Islam. 5.	The Nubi community in East Africa is believed to have originated from South Sudan, yet the role of the Republic of South Sudan in resolving the challenges faced by the Nubi remains unclear. This study seeks to shed light on the complexities surrounding the Nubi's return to South Sudan as their country of origin. 6.	Scholars widely agree on South Sudan being the ancestral home of Nubis in East Africa. However, the extent of the Republic of South Sudan's involvement in addressing the identity challenges faced by the Nubi community remains uncertain, lacking comprehensive research and understanding. 7.	The Nubi community in East Africa faces enduring statelessness, leaving them without citizenship in any country despite historical connections to South Sudan. This study aims to explore the factors behind their statelessness and the challenges encountered in accessing rights and protection as asylum seekers and refugees. 8.	This statelessness meant that the individual had no legal identity, no recognized rights, and no homeland to call their own. They couldn't travel freely, access education, or seek proper healthcare. They were a person without a country, navigating a world that often overlooked their existence .They are found in all region of the world. 9.	The Nubi community, scattered across East Africa due to historical factors and the pursuit of livelihood activities, faces significant challenges upon their return to South Sudan as their country of origin. These challenges include difficulties in tracing their roots and ancestral villages, lack of recognition, displacement, and identity issues. Despite being part of the indigenous tribes of South Sudan, the Nubi community has struggled to establish their place within the country and has faced negligence from humanitarian agencies. The complexities surrounding their return and the obstacles they encounter highlight the need for a comprehensive understanding of their experiences and their struggle for inclusion and acceptance. 2.0.	Methodology 10.	This study adopts a historical analysis approach, utilizing primary sources such as archival records, oral histories, and personal testimonies of Nubi returnees. Secondary sources including scholarly publications and governmental reports was utilized to supplement the primary data. The master sheet was used to analysis qualitative data in nature, focusing on themes related to the support provided by Nubi returnees and Nubi as general and its impact on the reintegration process, to establish, the Footprints of Homecoming: Nubi Challenges in Returning to South Sudan as a Country of Origin" 2023.

3.0.	Exploring Empirical Evidence for the Ideal History of Nubi in East Africa 11.	Scientifically Nubi, originating in Sudan, migrated to Kenya during the nineteenth century as conscripts of the British colonial army. 12.	The history of the Nubi community in East Africa has been a subject of debate among scholars, with limited consensus on their ideal history. This paper aims to provide a scientifically modified and comprehensive account of the origins, migration, and cultural aspects of the Nubi community in East Africa, shedding light on their rich history and contributions to the region. 13.	Nubi came to East Africa around 120 years ago, in the 19th century (around 1820), when Emen Basha fled Southern Sudan with his soldiers after the Mahdi revolution. 14.	Nubi soldiers, mainly from different tribes in Southern Sudan, settled in East Africa and later served in the East Africa Rifles. 15.	The name "Nubi" has implications with colonialism, but they are a unique indigenous community, not a single tribe. They were named "Nubi" after their leader, a Nubian commanders from South Egypt, and the selection criteria included being Muslim to ensure discipline and moral conduct, 16.	The Nubi community is a diverse amalgamation of various ethnicities and tribes, primarily hailing from Sudan and South Sudan. It is essential to recognize that the Nubi in East Africa are separate from the Nubians living in Northern Sudan or South Egypt. Despite this distinction, there is a historical link that can lead to confusion about the Nubis' origins. It's not uncommon for many, including members of the Nubi community themselves, to mistakenly believe they have ancestral ties to the regions known as Nubian land in North Sudan or South Egypt. 17.	The origin of Nubi can be traced back to Sudanese ex-servicemen and slave soldiers in the British army, who settled in East Africa after their dismissal. 18.	Nubi origin is often associated with Nubians from Northern Sudan and Southern Egypt due to cultural similarities, but they are distinct groups. 19.	Further research is needed to address the issues of Nubi identity and recognition, as well as potential compensation for their historical service in the British army. 20.	The unity of the Nubi community in East Africa is a significant subject of discussion among scholars and Nubi intellectuals. While the majority highlights Islam as the primary binding factor, others argue that the Nubi language, alongside Islam, also plays a vital role and should be preserved to maintain their cultural identity and and their origins in the military, they have acquired a shared identity. 21.	The Nubian language, a simplified form of Arabic, serves as a strong unifying factor for the community. It has evolved over time due to interactions with different factors, including settlement density, host community perceptions, and refugee influences. To preserve this essential aspect of their heritage, the Nubian community must continue to promote its use in daily life, education, and religious practices. Emphasizing the language's significance is vital to ensure its continuity for future generations. 22.	The accusation that Nubians supported the British during the struggle for independence is not accurate. In fact, historical evidence reveals that during Africa's quest for independence, the Nubians demonstrated their respect for the African struggle and chose not to align with the British. Atman states that they even went to the extent of resigning from their positions to express solidarity with their fellow Africans.

4.0.	The Nubi Unity Paradox: The (Muliki Ta Nubi) or Mulki of Nubi an Example 23.	Based on our academic hypothesis, the path toward Nubi unity appears promising due to its evident systematic foundation. 24.	The fact have Nubi survival as an ethnic group was attributed to their ability to construct and maintain a unique ethnic identity, drawing on Islamic values and foreign influences, they formed a cohesive community, transcending their diverse ethnic backgrounds, that’s make Nubi unity achievable 25.	Given the considerable challenges and marginalization faced by the Nubi community due to their strong affiliation with Islam and its values, fostering unity of purpose remains the most effective means to mitigate these effects. 26.	The diminishing global Islamophobia and improved perception of Islam and Muslims present a favorable circumstance for the Nubi community. Consequently, the current unity initiative is anticipated to encounter fewer obstacles compared to previous years. 27.	For an extended period, the Nubi community lacked a reliable source for guidance, support, and protection. However, with the establishment of Nubi Mulki as a unifying protective entity and platform, addressing Nubi welfare and enhancing livelihood activities can now be effectively pursued. 28.	Researchers have extensively explored strategies to obtain compensation from the British government for the historical enslavement of the Nubi community 120 years ago. Despite past efforts yielding no results, this initiative holds significant potential to finally address this issue and potentially unlock a resolution. 29.	In recent years, the Nubi community has exhibited a growing interest in unity through the creation and establishment of various entities and associations, such as social clubs, AlAman Social clubs, DISC, Hikmah Cooperative Society, AMARA TEINA ASSOCIATION, and Amara Faga, while these initiatives demonstrate significant motivation for unity, consolidating these diverse agencies under a single umbrella could amplify their collective benefits. 30.	Most Nubi organization, and most association was created on objective of social and cultural role, and Mulki ta Nubi was the first comprehensive organization that have strategic, developmental objective for Nubi. 31.	Previously, advocating for and raising awareness about Nubi challenges was challenging. However, the unity initiative is poised to create a more conducive environment for advocating and raising awareness about Nubi statelessness issues and problems. 32.	Previously, embracing dual citizenship while retaining the citizenship of their country of origin seemed impossible. However, the unity initiative led by Nubi Mulki holds the potential to make this a reality. 33.	The Nubi unity can serve as a model to reinforce the concept introduced by African independence leaders like Muammar Gaddafi, Hosni Mubarak, Idi Amin, and current African leaders who aim to unify the entire continent. 34.	5.0.	The Role of Advanced Nubi Returnees in Supporting Nubi Returnees in South Sudan 35.	The evidence presented in this study highlights the ongoing scholarly debate surrounding the classification of the Nubi community in East Africa as either a Muslim group or an African "tribe." Upon returning and settling in South Sudan, some Nubi individuals attempted to integrate into their respective tribes, although this approach proved challenging for many. 36.	Despite forced displacement from Sudan, the Nubis proudly maintain their tribal origins, emphasizing the importance of tribal identity. While land, language, and culture may change, their tribal connections remain strong. 37.	Empirical contrary when these Nubi come to West Nile some clans of Alioru. Logwara. Aivu. Madi. adopt their culture and become a Nubians due to impact of Islam. a man called Khamis wen Boro one of the famous Nubi who come to Arua 1913 from Patiko he is a Muro Miza 38.	To survive in east Africa, Nubi used the strategy that says “Everyone who pronounces Arabic is an Arab” so everyone who speak Nubi is a Nubi, empirical evidence suggested that in many occasions for instant  Nubi come to West Nile some clans of Alioru. Logwara. Aivu. Madi. adopt their culture and become a Nubians due to impact of Islam. a man called Khamis wen Boro one of the famous Nubi who come to Arua 1913 from Patiko he is a Muro Miza. 39.	In East Africa, the Nubi community survived by adopting the strategy "Everyone who pronounces Arabic is an Arab," identifying themselves as Nubians. This led to some clans in West Nile, like Alioru, Logwara, Aivu, and Madi, embracing Nubi culture and Islam, becoming part of the Nubian community. Notably, Khamis Wen Boro, a prominent Nubi figure from Patiko who arrived in Arua in 1913, exemplified this assimilation as a member of the Muro Miza clan. 40.	There is significant role played by advanced Nubi families who had established connections with South Sudan since the 1960s, particularly through scholarships. 41.	Between January 1971 and April 11, 1979, there was a widespread perception among many Africans and the global community that Uganda was under the oppressive governance of Nubi leaders, leading to discriminatory practices and causing a significant exodus of Nubi individuals to seek refuge in South Sudan. Subsequently, a group of these Nubi returnees remained in South Sudan and persistently offered essential support, guidance, and assistance to their fellow Nubi who returned to Uganda in 2005, throughout the reintegration process. This historical phenomenon highlights the profound impact of community support and solidarity during the reintegration of displaced populations. 42.	Establishing Initial Connections: The advanced Nubi returnees, who had previously received scholarships and educational opportunities in South Sudan, formed the initial link between the Nubi community and the country of origin. Their prior experiences and knowledge of the local language, culture, and social dynamics were instrumental in facilitating the return process. 43.	Guiding the Reintegration Process: The advanced returnees played a crucial role in guiding Nubi returnees through the complexities of reintegration. They provided practical assistance, such as helping with finding housing, accessing education and healthcare, and navigating bureaucratic procedures, based on their own experiences and established networks. 44.	Offering Social and Emotional Support: The advanced returnees served as a source of social and emotional support for the newly arrived Nubi returnees. They shared their own stories of adaptation and resilience, offering encouragement and a sense of belonging. This support network helped alleviate feelings of isolation and contributed to a smoother transition into South Sudanese society. 45.	Sharing Cultural Knowledge and Heritage: Advanced returnees actively preserved and transmitted Nubi cultural knowledge and heritage to the newly arrived returnees. They organized cultural events, shared traditional practices, and promoted Nubi identity and pride. This cultural exchange helped foster a sense of continuity and strengthened the bonds between the returnees and their cultural roots. 46.	 Facilitating Access to Opportunities: The advanced returnees leveraged their established connections to create opportunities for Nubi returnees. They advocated for access to education, employment, and other resources, facilitating the integration of the newcomers into various sectors of South Sudanese society. This support enhanced the prospects of self-sufficiency and success for the Nubi returnees. 47.	Strengthening Community Cohesion: The presence of advanced returnees helped strengthen community cohesion among the Nubi in South Sudan. They facilitated the establishment of community organizations and associations, enabling collective decision-making and addressing common challenges. This sense of unity and collective action further supported the successful reintegration of Nubi returnees. 3.0.	South Sudanese Authorities Efforts in Recognizing the Nubi Community 48.	Scholars agree that South Sudan is the home origin of the Nubi community. However, studies examining the Republic of South Sudan's involvement in resolving the Nubi' issues are lacking, leaving a knowledge gap in this area. 49.	Nubi Community's South Sudanese Origin Confirmed: According to Habib (2023), Vice President HE. Wani Igga's recent statement affirms the Nubi community's South Sudanese origin. HE Prof. Igga traces their roots back to the recruitment of South Sudanese individuals by Turks in Gondo Koro, South Sudan, in 1841. This historical account strengthens the Nubi's connection to the native tribes of South Sudan. 50.	Nubi Community's Migration and Origin: As per Vice President Igga, the Nubi community's migration can be traced from South Sudan to Uganda, particularly through Nimule, and further extended to the Democratic Republic of the Congo (DRC). The presence of Turks in Gondo Koro and their recruitment efforts played a significant role in shaping the Nubi's journey. 51.	 Official Recognition and Celebrations: Nubi community in the republic of South Sudan have proved there self culturally wise and that made them to engage in all the official celebrations and this was considered as official recognitions by the authorities in the Republic of South Sudan. 52.	Community Leadership: The Nubi community in the Republic of South Sudan has not established robust structures for community leadership development. However, in various instances, Chairpersons Ali Surur Ali, Late Talib Aboy, Late Nur Nrman, Dr Jaafar Karim, Dr Yahia Ibrahim, Hon. Shiekh Juma Said, Yasin Chairman have emerged as leaders, demonstrating their dedication to organized leadership and fostering community cohesion.

4.0.	Challenges Faced by Nubi Individuals upon Returning to South Sudan 53.	The Nubi, having endured significant hardships, are less concerned with external factors and instead focus on preserving their Islamic heritage. 54.	The 1979 war against the Idi Amin government resulted in a widespread misperception among both Africans and the global community, erroneously suggesting that Uganda was under oppressive Muslim governance by Nubi leaders. Consequently, discriminatory practices ensued, leading to a significant exodus of Nubi individuals seeking asylum in South Sudan. However, in 1983, the refugee camps in Kit One and Kaya, Morobo, were targeted by the National Resistance Army (NRA) in conjunction with certain Sudanese factions involved in conflict with the Sudanese government. Consequently, the majority of Nubi refugees were compelled to choose UN repatriation, subsequently leading to their return to Uganda. 55.	Challenges Following Independence: Following the signing of the Comprehensive Peace Agreement in 2005 and South Sudan's subsequent independence in 2011, the Nubi community faced new obstacles. Many young Nubi individuals, desiring improved prospects and a stronger connection to their South Sudanese heritage, returned to the country. However, the persisting political conflicts and resulting violence compelled some Nubi members, especially those involved in trade and business, to relocate back to Uganda or Kenya. 56.	The return of Nubi individuals to South Sudan has presented numerous challenges, including the lack of organized bodies and leadership structures specifically established to address their needs and facilitate their integration into society. This study aims to explore the experiences of Nubi returnees and investigate how they rely on informal networks and friendships to overcome these challenges. 57.	 Lack of Dedicated Organizational Support: Upon their return, the Nubi community in South Sudan lacks a structured support system or leadership that actively assists them with integration and problem-solving. This absence creates challenges for returnees in accessing essential services, addressing issues, and fostering a sense of belonging. 58.	Dependence on Informal Networks: In the absence of established support systems, returnee Nubi individuals frequently depend on informal networks consisting of friends, family members, acquaintances, and community members to navigate a wide range of challenges. These networks offer practical assistance, guidance, and emotional support throughout the process of reintegration. 59.	Limitations and Vulnerabilities in Informal Networks: Reliance on informal connections presents both constraints and vulnerabilities. Dependence on specific individuals within these networks may lead to unequal power dynamics, while not all returning Nubi individuals have access to robust support networks. This situation leaves some individuals more exposed to challenges and difficulties during the reintegration process. 60.	Nubi Struggle for Recognition and Dual Citizenship: Despite their deep-rooted historical and cultural connections to South Sudan, the Nubi community continues to confront discrimination, both within South Sudan and the countries where they have settled. The quest for recognition has proven to be a formidable challenge for the Nubi, and the underlying factors fuelling this discrimination remain enigmatic, necessitating additional research. 61.	Referred to as “king’s soldiers” during the colonial times, the Nubians were loyal to the British until 1950, when the independence struggle started. Despite their loyalty during the colonial period, it was the British initially that prevented the Nubians from being educated out of fear that they would agitate for their rights, says Ibrahim Athman, vice chairman of the Kenyan Nubian Council. 5.0.	The Missing Link in The Agencies' Mandates That Hinders the Resolution Of Statelessness For The Nubi. 62.	The Nubi are the most neglected stateless person in the world, yet no international community agencies in charge of statelessness, refugees, asylum seekers, displacement have focus on Nubi statelessness. 63.	Nubi statelessness and migration started in 1823 before the establishment of agencies in charge person of concern to UNHCR and IOM in 1949. 64.	The Nubian community encounters challenges in acquiring citizenship documents. Originally conscripted into the British army from Sudan, they were recognized as the King's African Rifles or askaris during British colonization in East Africa and both world wars, when they were demobilized in east Africa, they were not given any meaningful compensation or benefits. 65.	The roles and responsibilities of stateless, asylum seeker, and refugee agencies in addressing statelessness issues are as follows: Advocacy for International Conventions: Stateless, asylum seeker, and refugee agencies advocate for the ratification and implementation of international conventions and agreements related to statelessness, such as the 1954 and 1961 Statelessness Conventions and the Universal Declaration of Human Rights. 66.	Lack of comprehensive understanding of the Nubi community's historical ties and specific challenges they face as stateless individuals. 67.	Absence of targeted programs tailored to the unique needs of the Nubi community. 68.	Inadequate legal frameworks or specific provisions addressing statelessness for the Nubi. 69.	Overarching focus on refugees, diverting attention away from statelessness. 70.	Limited advocacy and awareness initiatives specific to the Nubi community's statelessness. 71.	Insufficient collaboration among stakeholders, hindering progress towards resolving statelessness for the Nubi. 72.	The UN Committee on the Rights of the Child is concerned about low birth registration rates in five East African countries, particularly among vulnerable groups like Nubian children and refugees. South Sudan was not included in the review.

6.0.	Recommendations 73.	Conduct awareness campaigns to dispel misconceptions and raise awareness about the unique identity and experiences of the Nubi community. 74.	Advocate and establish dedicated support mechanisms for Nubi returnees, including inclusive leadership structures for integration and problem-solving. 75.	Officially recognize the Nubi community's historical ties to South Sudan and celebrate and preserve their cultural heritage. 76.	Support the establishment of community organizations to foster unity and collective decision-making among the Nubi community. 77.	Actively address discrimination against the Nubi community and consider facilitating dual citizenship for those who desire it. 78.	Develop targeted reintegration programs for Nubi returnees, focusing on education, healthcare, employment, and housing. 79.	Ensure inclusivity in humanitarian efforts to assist the Nubi community and provide psychological and emotional support during their reintegration process. 80.	Collaborate with regional partners to address challenges faced by the Nubi community across East Africa. 81.	Support sustainable development initiatives within the Nubi community, including education, vocational training, and economic opportunities. 82.	Strengthen research efforts on Nubi challenges in South Sudan through collaboration among academic institutions, government bodies, and international organizations. 83.	International partners, including UN agencies and the Office of the Special Envoy for the Great Lakes Region, should coordinate efforts, adopt regulations on statelessness and nationality law, and support the implementation of recommendations of this study to address statelessness in East Africa.

7.0.	Conclusion: 84.	In conclusion, the Nubi community in East Africa has a diverse history shaped by migration and cultural fusion. They are distinct from South Sudan, Nubians in Northern Sudan and South Egypt, yet share some historical ties that can cause confusion. The Nubi community's unity is anchored in Islam and the Nubian language, which must be preserved for future generations. Recognizing their unique heritage and contributions is essential for a vibrant and inclusive future. 85.	Despite historical and cultural ties to the region, the Nubi encounter discrimination, displacement, and identity issues, both in South Sudan and the countries they settled in. The research highlights the significant role played by advanced Nubi returnees in supporting their compatriots during the reintegration process, offering practical assistance, guidance, and emotional support. 86.	The study emphasizes the absence of organized bodies and leadership structures specifically dedicated to addressing the needs of Nubi returnees in South Sudan, leading to their reliance on informal networks for support and integration. The recognition of the Nubi community's South Sudanese origin by prominent figures and official celebrations in the Republic of South Sudan highlights positive steps towards acknowledging their identity and heritage. 87.	To overcome the challenges faced by the Nubi community and ensure their inclusion and acceptance, further research and concerted efforts are required. Understanding the complexities of their return process, promoting community cohesion, and establishing structured support mechanisms are essential steps towards enhancing their successful reintegration into South Sudanese society and the broader East African context. 88.	The article concludes by presenting the research's findings and insights into the Nubi community's experiences, identity struggles, and the potential for positive change through recognition and support. The research contributes to the understanding of the Nubi community's historical journey and their ongoing efforts to overcome challenges and establish themselves in their country of origin. 8.0.	Suggestions for Citations Sebit Mustafa Sebit, 2023, Footprints of Homecoming: Nubi Challenges in Returning to South Sudan as a Country of Origin, goggle scholar.com

9.0.	Acknowledgement 89.	The author is deeply grateful to all individuals and entities who provided essential data and evidence for this research. Special recognition is given to the Nubi community, often overlooked and stateless, for their cooperation and valuable insights. The host communities and governments in South Sudan, Sudan, Rwanda, Tanzania, Uganda, and Kenya are also acknowledged for their support and collaboration. 90.	Appreciation is extended to the Islamic University of South Sudan, Hikmah Cooperative Society, Amara Tena Nubian Association and the University of Juba for their contributions to this study. Furthermore, thanks are due to the various United Nations agencies, international and national non-governmental organizations, civil society, and private sector entities for their valuable involvement. 91.	The collective efforts of these contributors are crucial in effecting positive changes in the lives of those in need, and their input has significantly influenced the progress of this research, advancing the cause of the Nubi community and other marginalized groups.

Appendix I: Expert Questioner & FGDs Key Informant Questioner We are conducting research to investigate the Factors Influencing the Struggle for Survival and Recognition of the Nubi in East Africa Date……………………………. No………………………………

1.	What are the Factors Influencing the Nubi Struggle for Survival? ………………………………………………………………………………………………………………………………………………………………………………………… 2.	How do the Nubis community in east Africa straggle for survival? …………………………………………………………………………………………………………………………………………………………………………………………

3.	What is the mechanism of recognizing used by Nubi in east Africa? …………………………………………………………………………………………… …………………………………………………………………………………………… 4.	What are the Challenges Nubis Face in Obtaining Documents Recognizing Their Citizenship? ………………………………………………………………………………………………………………………………………………………………………………………… 5.	What is the missing link between UNHCR mandate and resolving stateless-ness issues of Nubis? ………………………………………………………………………………………………………………………………………………………………………………………… 6.	What are the consequences of Statelessness on Nubis in East Africa? ………………………………………………………………………………………………………………………………………………………………………………………… 7.	What are the Problems Nubi  faced upon Return to South Sudan As a Country Of Origin? ………………………………………………………………………………………………………………………………………………………………………………………… Thank you for Participation.

Appendix III: Authors Biography Dr. Sebit Mustafa Sebit, PhD, Holds Ph.D. in Public health (Ph.D. 2020) Central Nicaragua university, Master of Public Health (MPH, 2011) Kampala Iinternational University, Uganda and Bachelor of Public Health (Bch PH, 2004), Upper Nile University, South Sudan, experienced humanitarian worker, with tract record in coordinating implementing Public health programing in refugee setting and emergencies, and skills in bridging the gaps between data and action. Inspiring academician volunteer in establishment process of the Islamic University of South Sudan, supported as Adjunct Assistant professor of public health at University of Juba as part of the second PhD study requirement mange to supervised undergraduate research projects and trained post-graduate student on data analysis using modern statistical packages (Kobo collect, Google drive, SPSS, Epi-Info, ENA and Excel). Has good experience in working in partnerships & consortiums. Extremely flexible, has good experience in traveling, working, and living in remote, difficult, and insecure environments. have published articles in public health field, M&E and some in Islamic studies. Fluent in both English and Arabic.