The Essence of Ruweng’s Tradition of Generational Age-Set in Modern-Day South Sudan

By William Tim Monybuny, Pariang, Ruweng Administrative Area (RAA)

April 07, 2021 (PW) – This is the essence of Ruweng’s tradition of Generational age set in the present time of modern day South Sudan.

1. Synopsis of Ruweng historical background 

In this article, the word Ruweng will be used to refer to sections of Jieng of Padang which have common cultural practices and with slight dialectical differences with rest in terms of pronouncing certain words especially names which are derived from the colours of the bulls, steers specifically for men.

The sections which constitute Ruweng could geographically be categorical as West Ruweng which encompasses Alor, Awet, Kuel, and Paweny. For a better understanding there three sections of the Awet, Kuel, and Paweny are exclusively called Panaru, though sometimes Paweny considers itself a distinct entity and refers to Awet and Kuel as Panaru or Ajuba. The East Ruweng is exclusively Paweny Da Atar with its five-section in which some of them are found in West Ruweng such as Bugo, Tungdiak. Palei is exclusively found in West Ruweng of Paweny, otherwise, elements of Palei in Atar have been integrated into other sections. 

It is worthwhile to mention in this article the dichotomy between Aniek found in Panaru/West Ruweng, and Paweny Da Atar. Aniek section found in Atar is commonly referred to as Aniek Lith while the one in Panaru is called Aniek Panyang. 

Though Aniek Lith and Aniek Panyang consanguinity connections are implicit, there is seemingly a connection based on traditional songs which are commonly songs for the case of Aniek Alith.

However, though the word “Panaru” in the contemporary context may exclusively refer to Panaru sections in West Ruweng, the etymological meaning offers an inclusive dimension, because the word is conjoint of two words in Jieng “ Pan” and “Ru” which can be literally translated as a family of Ruweng or home of Ruweng. In that sense, Paweny and Alor are technically Panaru in my view.

In the present time, there is a derogative connotation attached to the specific names and for this case the word Ajuba. The word Ajuba is not derogative as may be purportedly perceived in the usage especially between current Paweny and Panaru. This name refers to Awet and Kuel as mentioned in other literature books.

The article sheds light on the usage of certain names because time has come to raise beyond the perception quagmire to forging commonalities about what has had been cherished by other generations in the past. 

This article has mentioned Ngok Jok as one of the groups of Padang Jieng which primarily share the common aspects of culture with Ruweng sections including their dialect. Ruweng, Ngok Jok, and Ngoklual Yak one time lived together in the present Ruweng Area in the West Nile of the Bank. 

Ngok Lual Yak sections were the first to cross to the East bank of the Nile and later followed by Paweny while Alor took West routing to their present homeland while Jok moved from Ngol-Kou to the current homeland of Abyei,

Additionally, in the text, Marbek and Luac have been referring because of secondarily similarities and substantial differences in the fundamentals initiation and installation. The current Marbek and Luac share common cultural aspects with the rest of Ruweng and Ngoklual Yak and Jok and it’s for this reason that the article mentioned them with the hope that another intellectual discourse may arise to confirm or dismiss this assertion.

2. The general scope of Ruweng culture of initiation and installation:

Ruweng traditional-age set is a social milieu that endeavors to keep the cultural identity, norms, values, and philosophy of the people which is passed from one generation to the next through physical initiation, naming, and ceremonial installation. 

The power of initiation, naming, and installation are vested in the elder of a clan mandated by the customary law to administer it at a given period based on the exclusive traditional setup and clannish heritage.

The clan sits and selects a senior elder with an impeachable personality to take the responsibility. The designated leader of the age set is mandated to co-opt an elder of his age set from other clan that has the same status of clannish heritage to guide and administer this process particularly during the naming and installation and thereafter with advisory roles. 

The essence of initiation in Ruweng culture is a transition from boyhood to adulthood. It commonly occurs at the age of 14 and above; a period one is universally regarded as a young adult in the strict sense of the word. 

Any boy who has been initiated must cease from practices associated with boyhood such as milking cows, eating anyhow, using childish language.

In Ruweng Jieng the age set is called “Riic”, the age group, in which the action word associated with their behaviour attached to the process denotes the word “ Nguet” as will be referred to in the text.

This stage is associated with the empowerment of young age group in preparation for defending the community. 

The young age set acquired a certain name which differentiates them from the ordinary boy. At this stage, even a boy who is not initiated though of the same age cannot call the initiated one “ Muony”. 

This is regarded as derogative terms and is punishable before the law. This term “ Muony” is applied to initiated who are of the same age or boy who is of the same age. Let alone that, among Ruweng Jieng a young boy cannot call an older boy “ Muony”. This term is also regard as offensive and not use in most cases excluding friends.

In Ruweng culture, the “ Nguet” is given strictly to those who have been initiated and by invitation in this context refers to those who have been given marks on the forehead and formally named to belong to a certain age set. The term “Nguet” is derivatively associated with being eating by a bird. 

However, in the present time “Nguet is applied to someone who has reached mature age even if he has not been given marks in the forehead. Literally “ Nguet” is

This notion has gradually changed from the 1980s and has been gradually applied for all mature age set as the marking of the forehead is no longing there. Imperatively it excludes individuals who exhibit strange childish behavior or coward within the parameter of application in the present time whether with marks or without marks.

It has been a while since the installation of the new-age set took place which dated back to 1987 when Nyang, Agoor, Miyom, Ajingjing, and Miabok age set initiated and installed. Nevertheless, on the 27th March 2021 a momentous event for the inauguration of “Kengeny” to place in Malakal, which set new dawn for ushering new age set for all the Ruweng East( Paweny) section after 34 years.

Normally time interval between age set is usually 20 years and it is the basis that has been used here to determine the gaps for proceedings age set in the article: basis for retrospective analysis or reprojection trajectory. 

Kengeny, which literally means something brave in the Jieng language is an age set of the Aniek East section of Ruweng East (Paweny da Atar), a sub-tribe of Ruweng of Padang Jieng who are currently found in Atar, Pigi county Jonglei state, and Ruweng State. By the virtual of settlement, some Paweny sections and clans are also found in Baliet County Upper Nile State, notwithstanding those who had been totally integrated into Panaru( Awet, Kuel, and Paweny), Alor, and both Ngok sections of Padang.

This momentous event of installation of Kengany signifies two important historical milestones in the traditional arrangement of age setting in Aniek at the present time: 1. It signifies the transfer of traditional clannish heritage power of naming and installation from Pakiir, family of Akiir Anyar to Pandit, family Nul Anyar as required by the customary law.2. It signifies the apparent transfer of youthful power from Nyang to their youngsters Kengany age set.

So, the main purpose of this article is to outline the fundamentals and significance as well as to critique the elements of this system with view strengths and weaknesses well in the present time.

For the sake of wider readership and particularly communities that do not exclusively practice this social undertaking, the article will offer to explain the scope, fundamentals, and criticism of Ruweng’s initiation and installation milieu within the context of human knowledge. Of course, every cultural practice must have anthropological foundations for it to exist and survive the challenges of the time as a human endeavor. 

Having said that age set in the Ruweng community entails a corporate social group that consists of people of a similar age bracket, share a common identity, maintain close ties over a prolonged period of time, and together pass through a series of age-related ranks and files.

It is a periodic grouping of young people usually men and by default women into a corporate unit with a name and a collective identity.

As of now, Aniek like any other section of Paweny has lived to witnessed several age sets in the recent past dated to 1987, 1963, and 1940, in the entities of Nyang, Kuac, and Mialou and probably some few elements of Miareng apparently initiated and installed in 1923.

The leader of Miareng age set was Miyen Bol Miakol from Pandit, the leader of Mialou age set wad Atec Kuol Ker from Paker, the leader of Kuac age set was Luk Ayiei Wai De’Wieu from Pakat, the leader of Nyang age was Thonreng Monyjok Miakuac from Pakiir, while the Leader of Kengeny age set is Lang Gaijang Miareng from Pandit.

One may question, the rationale applied here to determine the periodic sequencing of different generational age sets. For the sake of clarity and a better understanding, retrospective analysis has been applied to determine the interval of generational gap notwithstanding any correction to supplant this attempt for that matter!

Another justification for the retrospective analysis is the fact that age sets and the systems within which they exist can be viewed as either cyclical or progressive. In a cyclical system, there is a finite number of sets and each recurs over the course of a few generations, with new membership.

Conversely, in the progressive systems, an age set appears once, and when its members have died it ceases to exist. 

These justifications have the basis for applying retrospective analysis re- projective trajectory analysis to justify the methods for determining the lengths of generational age set of age settings.

As this article will capitalize on Ruweng traditions, it would make great sense to allude to other communities which practice the same traditions. 

Anthropologically culture of initiation and installation of the age set of Ruweng is primarily similar to Ngok Jok and secondarily similar to Ngoklual Yak, Marbek, and Luac, notwithstanding other Padang sections.

This is because there are common elements that cut across but specific elements which are pertinent to Ruweng in terms of application of judicial law and certain elements of naming, initiation, and transitional arrangement. 

The common elements include forehead marking- scarification, installation of age, and allotment of some functionalities but the distinctive elements include, applying the judicial laws and transitional arrangements as shall be expounded in the text.

3. Fundamentals of generational age set

Inversely, there are certain elements of the age set which define the social set and operatives in the Ruweng community. 

These elements are worth acknowledging and furthering in the present day as they contribute to the extent to which individuals are socialized into social being as well as how socialized Ruweng individuals behave in different contexts. 

3.1 System of Initiation, naming, and installation of age set.

Every clan in Ruweng has the discretionary power to initiate and install its own age set “ Riic” Comparatively, there some sections of Padang Jieng which practice this social undertaking such Ngoklual Yak, Marbek, and Luac, however, it is the social bloc that names and installs age set at a given period. For instance, in Ngoklual Yak, Yom and Weny Bloc’s names and installs their age sets.

For Ruweng sections even though they are Blocs such as the case of Ruweng East( Paweny Da Atar) which is constituted of Pan Maan-Wup and Pan Maan-Baguot Bloc, each section has discretionary power to initiate, and install its age set independently. Very interestingly, the geographical settlement as much as one section is still connected does not circumvent initiation and installation of one age set. 

The case in point here is Bugo and Tungdiak where clans settled in Panaru( Ruweng Administrative Area) periodically join with sections in Atar to conduct the same naming and installation. 

The same applies also to Thiony whereby clans or individual families settled in Miareng, Gojak and Kokpot join sections in Atar mainland to conduct naming and installation age set at a given time.

This scenario is being alluded to in this article to justify the fact that naming and installation of age set is a historic practice in which a section renews its commitments of keeping together and rebuilding a sense of belonging and collective ownership of “Wut”. It set a solid ground for new age set to understand clannish connectivity despite the geographical settlements

3.2 Transitional ceremonial stick fight “ Biok” 

To attain the status of a fully functioning age set, there must be a generational age set transitional ceremonial stick fight. 

The proceeding age set must test the ability of the new age set as to whether they can be entrusted with the protection of the community. 

The transitional ceremonial stick fight called “Biok” in Ruweng Jieng is an examination given to graduate a new age set to a fully functioning cohort of leaders and defenders in a community.

As required by the customary law, the older age set collects the bulls of the first cohort of age set.

The bulls are collected in the mood of the fight as deliberate attempts to trigger symbolic anger of the newly established age set. 

In fact, ceremonially, the brothers from competing age sets are symbolically encouraged by the father or elder in that clan to test their abilities before the real exercise in which each will join his group for a full-scale ceremonial stick fight the following day.

In such a game of warfare, the newly established age set had to withdraw and seek refuge in the nearby huts no matter how strong and brave they might be! As a sign of respect, the old age set must defeat the newly established age set. the older age set will slaughter few bulls collected and eat them that day.

This exercise is conducted three times before full transitional is granted. However, in the first instance, the newly established age set is gradually integrated into the activities of the adult.

To a certain extent, the newly established age set wouldn’t be allowed to dance with girls until the final transitional ceremonial stick fight when they will consequentially be given full functions and deliberations of generational affairs but with some degree as the older age set still control certain functions until they all die off to take full custody of judicial traditional laws.

At this stage they are now fully empowered and given full responsibility to take lead in the fight in case of any attack or carrying out the attack.

The main purpose of subjecting the newly established age set into such treatment is to build shock observers and resiliency so that they can face the enemies and stand strong before any difficult situations they may encounter throughout their tenure. 

3.3 Administration of fine and penalty:

t is presumed that initiation produced cultured men and women who uphold the ethical standards and operating procedures in the community within the confine of the traditional laws. 

The traditional laws define how individuals should behave in relation to the opposite sex use derogative and abusive language, spreading rumors, lying, defending someone falsely, stealing just to mention a few. Ruweng traditional laws are retributive and restorative in the application.

If someone commits a mistake, the age set will convene an impetuous meeting to determine the severity of the mistake allegedly committed and consequently pass the verdict in accordance to the degree of the fine and penalty required.

In some instances, wherever there is a lack of evidence, a tribunal shall be established to collect the data within 24 hours to determine the case.

Justice is highly regarded here and that is why the accused is given chance to appeal prompting the collection of evidence to confirm or dismiss the allegation.

After the investigation, another meeting is convened to finally determine the cases either to clear the accused d or pass the penalty depending on the level of culpability.

In most cases, one must be penalized if their degree of culpability is damaging the reputation of the age set and the community. 

Nevertheless, if the accused refuses to accept the verdict after confirmation of the allegation, the age set has the prerogative before the law to pass a compulsory punishment. 

If the accused insists, he had to be excommunicated from the age set and even in the community. The ex-communication has two severe consequences:

1. Socially the culprit is isolated from the rest result in self-isolation from the community, whereby he/she cannot relate or work with his age set or siblings;

2. It causes mental imprisonment to the culprit where he/she will suffer from psychological effects causing physical harm.

3. Traditional, it may cause misfortunes to family especially from the linkage of that culprit if he/she fails to come back and make confession and further seek forgiveness to cleanse him or her from his sins.

3.4 Sense of collection responsibility and venture:

Matters related to age set or section are taken collectively. Here the organizational and institutional procedures and policies supersede the individual personal power in the sense that no one is permitted to push common maters of importance as he/she may wish! 

Every member of the age set is cautious because failure to adhere to the general proceedings would lead to a fine and penalty. The age set always sits to determine the collective venture. 

No one is ruling but the law is the guiding principle for determining the affairs of the community including security relations with other communities and matters of development. 
1. Socially undertaking or community issues are planned and followed systematically as failure to adhere to will result in fine and penalty if a reasonable explanation is not given. 2. There is always time for harvesting, time for conducting traditional dances, time for taking cattle for grazing land, and time for returning home for cultivation, even time for conducting the wedding, season for initiation, 

3.5 Lifestyle of Initiated Ruweng Adult: Dos and Don’ts

An initiated man at this stage can approach girls of their age, even though, it is done in a clandestine manner because at this stage girls are still being controlled by the older age set while waiting for total handing over which takes three stages of ceremonial stick fights. 

After official handing over of full functionalities of the newly established age set, they can now visit the official girls in their girls guest house or behind their houses at night for normal courtship visit or to compete with the rest of their colleagues as part of the battle for the brain for those who have best and good voices. 

This is open for a public court judgment even others can make their judgment on the best singer.

3.6 Code of conduct and etiquette 

At this stage members of an age-set live with their immediate families and local kin groups. They eat together, and no one can carry plates home before and after eating. No one is encouraged to eat alone, they eat as a group to build a sense of brotherhood and trust of standing together during the war: interclan, intersection, and external fights. 

For instance, when age set is having a celebration everyone is expected to follow the eating protocol religiously, failure to do so would lead to a fine and penalty. No spices such as oil, salt added to the food, the meat and “ Akoop” are cook naturally without mixing with anything.

A group of around five(5) should sit and use one traditional spoon known as “Tung” or Thial” alternatively. The food must be finished before people disperse. Any attempt to say that you are done before the food is finished would be regarded as disrespect to the rest of your colleagues and this also attracts a fine and penalty. 

During eating whether age set related occasion or sections/clan related occasion people sit and eat according to the age set.

The initiated young men have a certain style of dressing to distinguish them from boys. The type of spears, shield, and warfare equipment they carry are distinctive from the one of boys and older age set. 

They are always smart to leverage their competitive advantage over girls as this the time for getting marriage and living youthful life. 

3.7 selections of age set spokespersons and proceeding of the meetings 

The senior outspoken personalities are selected and reserved in every clan to talk on the behalf of the rest of his colleagues. 

Whatever they are saying is binding as long as it has been seconded by his “ equal from the other clans. Representation and a sense of collective responsibility are highly regarded.

During section meetings that bring all the age sets together, the newly established age set members are just there to listen because they have not been allowed to talk required by the law. 

Not only that they are very much regarded as boys or novices. Assume that in Ruweng East community/sections holds a meeting today, Achuil, Turuk, Miyen, Gol and Kuac will still control the stage, though elements of proceedings age set still alive could still play advisory roles in the matters of the community/sections.

In case of any serious matter, senior members of Agoor, Nyang, Miabok, Miyom, and Ajinging would only seek points of clarification. 

The main role of the newly established age set is to implement the resolution of the meeting without questioning.

3.8 Position of women in age setting:

As mentioned, earlier, ladies by default fall in each age set. For instance, all, the ladies married and unmarried and are of the same age with Kengeny young men are regarded as Kengeny.

It implies that ladies are fined and penalized if they breach the standard agreed operating procedures, which is called “ or Ci Chuet” in Ruweng Jieng. If this happens the family of the lady had to offer a bull to be slaughter by her age set to see her free from the sins. 

Such an act also replenishes her reputation and makes her eligible for marriage. It is rare to fine and penalize a Ruweng unmarried girls aa they are always cautious about their behaviours.

while there are certain outspoken men selected and reserved in every clan, there are equally outspoken ladies/women selected and reserved to talk on the behalf of the rest of colleagues in that age-set women league. 

To a certain degree, Ruweng woman has the power to talk on the issues that affect the life of the community as well as influencing certain decisions in a more implicit manner.4. Significant of Generational age set institution in Ruweng community.

This selection will justify why generational age set imperative in Ruweng community as elaborated hereunder.

4.1 Promotion and development of new warriors and leaders to defend the community:

The essence of initiation and installation is to create a new cohort of leaders and warriors that are tasked to protect the territorial integrity and property of the community.

Our great Ruweng community has lived and survived amid challenges due to this fact, and it must be continued though with some modifications to fit within the context of the time. As a community, we should have a new cohort of leaders who have a sense of identity and pride to promote keep and promote the community in the present in moral, physical, social, cultural, economic, intellectual, and political dimensions.

4.2 Passing of knowledge from one generation to another:

Our traditions play a great role in terms of techno-environmental adaptative be it in the acquisitions of security skills, agricultural skills, diplomatic skills, and development skills. Things are approached scientifically not just accepting things on the face value. 

This is the fundamental element that defines Ruweng from other people, though sometimes other people may think that we are rigid. In the world of science, nothing is accepted to be real it is not tested and confirm to be real scientifically.

Ruweng community will only accept something when it has been explored and understood over a period. The few examples in the recent past were around schooling, going to the town centers, marrying outside the Ruweng community. 

It was hard for Ruweng to accept these values until when they understood the values before accepting and integrated them into their social setup. Ruweng community science of knowing as thins are never accepted on the face value!

4.3 Reservation of cultural heritage:

Keeping the cultural identity, norms, values, and philosophy of the people which is passed from one generation to the next through physical initiation and ceremonial installation is the basis for preserving our cultural heritage through:

1) Songs,

2) Storytelling

3) Naming and Initiation 

4) Administration of fines and penalties 

4.4 Create a sense of self-esteem and civility and self-disciple individuals: 

As a matter of fact, age set tradition creates a self-disciplined individual, whose parameter of relationship is determined by what the community expects of him or her. This system has helped in fostering peace and harmony in the community. 

Wherever there is problem, people must consult wider before an individual takes an action.

Thus, it creates civility in the community. In fact, no one would like to be associated with something bad as this would diminish your self-esteem among your age mate and community at larger. In the Ruweng community cases of rape, stealing, gossiping just to mention a few are very rare and are harshly punished before the traditional law. Sometimes an individual may be excommunicated as discussed in the other section on fundamentals

All in all, Ruweng culture encourages reasoning of issues before action. There must be justifications for action including going fight.

4.5 Enhance good governance in the community

Policymaking and decision-making are core elements in which governance. These elements are structured in a coherent manner with punitive and correctional measures attached. Every individual knows what is expected or anticipated of him or her. There is always room for wider consultation, coordination, and communication pathways. 

The General assembly is always called to deliberate on the matters of importance to age set to a large community. Ruweng community is a well-governed society where consensus building and rule of law to adhere with strict compliance. No one can change what had been agreed by the age set on the community.

5. Critique of age set tradition

Being the first time of writing on this topic, it would be fair enough to hint at some aspects of the system since the perspectives on this article are pinned on selective antidotism:-the author selects certain narrative data to construct the article. 

To confidently critique this system, there should be creditable data to make substantial criticisms. However, as established beliefs, values, norms, and traditions are subject to further research for falsification of existing assumptions, the article disapproves of the practice shall focus on the condoning of the group thinking, strict application and adherence to laws, nature of people that the culture produces, and continuity of high moral ground especially among girls and women at present time.

The article critiques the abovementioned assumptions on the following bases: 

1. The attempt to identify some influential individuals representing their clans in the age set to deliberate on the behalf of the rest may possibly result in the imposition of thoughts of a certain individual in the system. There is no room for random debate, where every member of age set stands a chance of airing out his view on the matter being discussed.

2. This system may encourage compensatory stigma in the sense that an individual from Ruweng goes out to wider society where this restrictive system does not exist, he/she may compensate for what this culture does not condone. By doing so, the individual may become more unethical and subsequently develops outrageous behaviour.

3. As this system encourage an institutionalized way of thinking, certain individuals who might have been indoctrinated may find it hard to read between the line when a task with national responsibility so to speak. The system tries to produce implementers and to a certain extent timid personalities or sycophant who may not question the system even when things are not going on well in their profession or leadership position outside the community

4. As the system enshrined fines and penalties, individuals pay much attention to the compliance of the laws or constitution without critical analysis in the application. It, therefore, encourages the culture of residing in the comfort zone which consequently limits aspiration and self-actualization. There is no grid of growth mindset because every individual attains an empty satisfaction, which curtails risk-taking a prerequisite for human progression and development. Not only that, those who think outside the box are regarded as cultural outrages. 

5. With a high moral ground setting, it raises a lot of questions as to whether this culture produces cultural chauvinists who won’t have regard for other peoples’ cultures; produces conservative generations that inculcate to certain extent rigidity in the workplace; may produce individuals who would want to be the best especially in enabling environments where competition and merits are upheld as evidenced during the liberation struggle when our sons and daughters kept high morale decorum in the application of Movement laws and conducting wars.

This system at presence raises a lot of question to whether Ruweng Culture still produces idea girls and ethical mothers who respect the traditional values, norms, and traditions; Ruweng women continue to never use derogative language, and finally Ruweng women are still highly self-esteemed, hard-working and keep their families and marital lives religiously.

6. Conclusion:

1. To ensure continuity, it is suggested that outgoing age set such as Agoor of Tungdiak, Miyom of Thiony, Ajingjing of Bugo, Miabok of Jueny, and Nyang of Aniek, should set precedence and legacy by building schools bearing their names in all the Payams of Atar area of Pigi county when peace return and people resettle back home.

2. Appeal to the new generational age set to adopt a new mindset consistent, appropriate, and relevant to confront and tackle the challenges of the time. A new cohort of leaders is required to set a new benchmark for the community with aspiration and determination to occupy their rightful places in the challenging world. May the sky be the limit

3. Finally, always remember ” a community without culture is like a boat on the dry land”. In that sense, you need to maintain distinctive aspects of our culture which constitute the fundamentals of our being as a unique community among other sections of Ruweng, Padang, Jieng, and South Sudan at large

7. Areas Further deliberations:

The new age set should explore and come up with new way of thinking by defining the role Paweny community, and Government when it comes to driving the agenda of development in the Atar Area. 

1. Gone are days when people used to say “Paweny or Government” will do the development! Where is this Paweny? Where is this government? 

2. Is it feasible to objectively adopt bottom-top development agenda to enhance competitive advantage to speed up the development in our respective Payam/bomas?

3. Research on the role of religion in age setting and generally in the community, a brief analysis of contemporary dilemma for the current generation.

4. The research on the negative influence of age setting such conservatism which affected the adoption of modern education in the early sixties up to eighties. 

5. Research on how Ruweng sections values have made it hard for them to cope in contemporary South Sudan in some settings where such values have largely deteriorated. 

6. Consideration of all the clans which constitute the sections in the naming and installation of age set. 

Good luck and keep safe.

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