Posts Tagged ‘bor dinka’

By Palagol Maketh Deng
The fighting of Bor and Twic Youth In Perth Australia
Don't turn the house of my father into the den of thieves, said Jesus

Don’t turn the house of my father into the den of thieves, said Jesus

January 10, 2015 (SSB) — The attack that occurred in Perth, Australia was intentionally well engineered and delivered by very people who were meant to make any possible fight with the tiny Bor community in Western Australia. As Deng Atem Garang Guek ( Deng de Kuek on his Face book) backed up his Uncle Abraham Aleu Arok , both hails from Abek in Twic Bor county.  However, Deng wrote prejudice article on his social website “National courier” that he controls.
He popularly propagandised that the comment “JUORAMAl” which Jangdit Dengajok wrote on his Facebook page was the very reason which led the fighting, although an article which he posted only gains popularity among the Twic members but largely being ignored as bias without any basic justifications since it lucks journalism ethics. Some readers reacted that Deng Atem’s article is escalating more violence among the peaceful communities, in fact it’s definitely true. Something which the writer Deng  attribution was one side story, still is.
Mr. Deng Atem Garang failed to understand the nature of being journalist, the discipline within journalism. He behaves as if he was bewitched and under the demonic influence. The motive behind his writing is clearly understood by the readers, as his maternal uncle, Mr. Aleu Arok hails from tiny clan of Abek, and within the same clan they are from the same extended family.
In matter of fact there was a  tension building up within Saint Paul church especially between two priests, Abraham Aleu and Michael Anyang. But wrongly blamed on an innocent gentleman who new in the state, he had no idea if there was political division among the Greater Dinka Bor within the State he came to visited. regardless the already looming tension within the Saint Paul Church, the comment on jangdit’s Face Book page was made as best reason to wage war on Buor. As confidential information leaked out the people whom we know that they can unites people, but they instead do the opposite.
As long the two communities shared many thing in common, this indicates that nothing can be operates under secrecy because such information could be intercepted easily, Manyang Deng Biar from Awulian (Agutyai Manyang face book name) was the very instrumental in destroying the peace loving communities in Perth. He instructed youth to discipline the tiny community of Bor. His message spread so quickly like a wild fire, it angered many within Perth and diaspora at large. So why would Mr. Manyang Deng Biar comment so nicely on social networking but under darkness he is doing the opposite? The crocodile tears!!
Correspondingly, Mr. Akech Dau Angok was called by the Bor elder to ask his youth to end an attack, but Akech insisted that there was going to be fighting anyway, this is not a surprise attack, he added. Something which left the caller yawning.
In other hand, as we spoke to an author of “ JuorAmal”, he stated that his message was intended to someone who wrote a harsh comment against his community by calling Buor as less Dinka. As we spoke to him on the phone, Mr. Dengajok said that his comment wasn’t meant for Priest Aleu but the context of the Status he posted matched the situation on the ground. He also explained, “if a thief had stolen someone’s property day before Sunday and in the following morning the priest preaches about stealing, the thief might felt the magnitude as if the priest knew his action, I therefore I assure everyone around the globe, in particular to the South Sudanese in Australia that my message was interpreted out of context” “let’s remains vigilant on issues concerning social networking, we must debate them on where we read them but do not bring them into our communities because those minor issues can have an impact on peaceful coexistence, perhaps if there was already tension in place”, he added.
 In order to understand the history involving Priest Michael Anyang Reng and Abraham Aleu Arok, first able, it dated way back in 2007 when Mr. Anyang decided to handed his Priesthood to Mr. Aleu Arok for times being until he finished his education and marriage. The handover of priesthood to Mr. Abraham was welcomed by the Saint Paul’s congregation, not forever, but temporal basic, although the relinquishment of such was not only made by the two individuals; on that point there was a written form which was witnessed by the Archbishop of Perth, and so the head of Mirrabooka Parish. besides that, the whole congregation of Saint Paul were also acknowledged, this means that everyone did witnessed the entire process as two Priests spoke out during the church service. Abraham Aleu then assumes his duties as Michael step down.
Then the bizarre situation between two priests arises when Mr. Anyang decided to resumes his Holy Order position after many years away from his profession. Mr. Aleu was made aware in and mid 2014 after their first discussion failed in February of the same year. On the contrary, Mr. Aleu Arok refuses to buy it, he then directed Anyang to remains as normal part of congregation which not only shocked Anyang but an entire Bor community as to why would Mr. Abraham treats someone who honoured him after a huge humiliation he experienced during 2008 church’s split between Bor and Twic in an ethnic line. The Twic community had chosen Martha Adau Kongor as Priest in their church, and Abraham Aleu Arok decided to stay at home without going to any church until Michael Anyang Reng became so merciful to invite him to help in teaching the gospel and other tasks in Saint Paul’s Church.
Furthermore, the Sunday of January 4th 2015 abruptly marked the turning point when secretary Daniel Deng Mach made an announcement during the Church service that Mr. Reng will come forward to briefs the church congregation.
As he walk to the stage, everyone went silent, we could hear his steeping.  In brief, he acknowledged the best part of Aleu, as well accused Mr. Aleu of not “ being cooperative in building the trust,  by refusing to cooperates is an incitement which causes chaos” and “ The Church is like any Nation, she must be confident of protecting herself and faith, this happens if congregation are happy with the pastor/priest which teaches the gospel”, Anyang added.  Anyang also gave decision to be made by the council..
Over gain, as Daniel Deng Mach took microphone after Reng finished his speech, Mr. Daniel called the meeting of all lay council, to remains after church services so that they can workout the best solution to the emerging crisis between the two priests.
Mr. Aleu became discontented with the speech of his opponent, in addition to that, he loosed his temper by asking Priest Anyang “to obey the rules of this country (Australia), that Anyang need to go back to discussions that we had made, and to go back to Archbishop of Mirrabooka parish where he handed his resignation letter”. “Anyang can not just come to me and assume to be just given the position, no no, it can not happen that way”, and also there is no meeting of any kind to be conducted until I say so he I assured people ”.
Equally important, Mr Anyang came back to grasp a microphone off from Aleu as he heard Abraham saying the last word that there will be no meeting. Anyang said Mr. Aleu Arok should allow meeting of council to commenced, because this is the best way which I believe it can allow the congregation to make their own final decision, whether they would agree that they want me back, or if they only want Aleu to remain in charge”
Another thing to add on, the head of Priests Rev Beatrice Pate also came forwards as she was about to concluded the prayers, she said that “Abraham Aleu is a nice person, he is very wonderful person, we all want him”, she clarified her position. She also recommends Anyang to write a letter to Archbishop of Perth to be re-licensed as Aleu previously stated. Her statement was clear, because Aleu is seem to had contacted them and brainwashed the Parish priests leaving Mr. Reng in quandary. Obviously ,Mr. Arok had added salt in the wound, his speech was full of anger and frustration as gesture could determine, the interpretation every single word he spoken, were all provocative. Likely many people anticipate that he predicted the council were all Bor, so they would kick him out. Should it be set-up!! it gives many glim of half a smile.
As soon the prayers ended, Jangdit spotted Bol Garang passing by, somehow he politely asked the gentleman among the grown jokily why he shared his post, and then write an incitement post on top of the shared post? He assured Bol that you made people interpreted my message in different contexts. Its against privacy law. You should have asked me through an in box messaging.
A question was simple, but Bol shows signs of readiness to fight. Mr. Dengajok left in dismay, but as he drive off to friends house with his cousin Garang , they were followed by those of Bol Garang and  pursuit by three cars. Garang  parked the near by park, those of Bol came in six numbers armed with base ball bats,steel bars,and so on.
The verbal exchange escalated, those the two gentlemen were overwhelmed as twic youth used baseball bats and steel bars to attacks. The fight but luckily the friends of Mr. Dengajok came but see no need to back up their friend, unfortunately the police arrived at the scene in convoy. Both group were investigated, and set to go to their respective places.
Mr. Jangdit left with his four friends so he and his cousin could change their clothes since they were ripped apart. Within half an hour, they hard the Buor in the community centre were the  Twic youth were just nearby, spear headed by Chol Majok Chol from Pakeer, who also had married from Palek in Bor. The fight at the community centre was intense but the Twic East youth were repulsed as they were scattered around the area leaving their thirty cars behind with engines still running. Both sides sustained many injured but no one was admitted to the Hospital as previously reported by Deng Atem Garang on National Currier.
Many questions remains unanswered, why would Twic youth attacked community centre if they were looking for Jangdit since he was not there at the centre during the attack? Why would they involved an innocent people if  only they were offended by the message they read? Is there no leaders in Twic community? Why would Priest Aleu refuses to step down but knowing the church is largely occupied by Dinka Bor without a single Twic? Why  would many youth from Twic came to the Church during Anyang speech and at the same time had with weapons with them?
In conclusion, Mr. Aleu Arok should have resolve demand made by Anyang or allowed the Lay council meeting to go head without blocking it, in order to forge good outcome. The fighting which occurred would have been prevented given a great nature of Anyang which he shown during his speech following the events of consulting Aleu for period one year. Also should Priest Aleu Arok made a clear speech without any intimidation to either Anyang Reng or the entire congregation, just in Heavenly demeanour, hence it would’ve postured a great sensitivity of maintaining uniting church with vibrate place worshipping.

By “The National Courier”

Bor and Twic East Clubbing Each Other In Perth Western Australia Over Church Politics.

Don't turn the house of my father into the den of thieves, said Jesus

Don’t turn the house of my father into the den of thieves, said Jesus

Dirty Anglican Church Politics Dividing the Dinka of Bor and Twi Communities In Perth, Western Australia.

In scenes straight out of Dinka cattle camp, Dinka Bor and Twi East youth mercilessly clubbed each other with sticks and baseball bats yesterday in Western Australia Capital City of Perth after church politics exacerbated by Facebook agitation got out of hand. The incident, which left many with minor injuries, and three others to seek medical attention unfolded after attempts made by a former priest who hails from Bor County in collusion with some church members from Bor County to oust the current priest who hails from Twic East failed.


The dispute arose over the leadership of Dinka Congregation of Saint Paul’s Church, which is located on the grounds of John Septimus Roe Anglican Community School. Saint Paul’s Church is a part of the Anglican Parish of Balga Mirabooka in Diocese of Perth Western Australia. It is a attended by all Dinka people of various clans primarily those who come from Bor County, Twi East, and the Greater Bahr el Ghazal Region.


In December last year, Michael Anyang Reng, a former Assistant Priest who had resigned his priesthood four years ago for whatever reasons, rang the current Assistant Parish Priest of Saint Paul’s Anglican Community Church Reverend Joseph Aleu and asked him to resign. Rev. Michael demanded that Rev. Joseph resign so that he may resume the leadership of Dinka Congregation because “his community” apparently has put him under pressure and asked him to take over the leader allegedly because the majority of the congregation hail from Bor County. Rev. Joseph politely referred Rev. Michael to the Archbishop and told him that he would resign if only asked by the Archbishop of Perth because as per the rules of the Anglican Church only the Archbishop has the authority to strip him of his priestly robes.

However, the matter did not end there. A certain Facebook character by the name of Jangdit Dengajok who hails from Brisbane Queensland, and whose real name is Mabior Ayuen Deng decided to fly to Perth in solidarity with his fellow clansman. On Friday the 2nd of January, Mabior aka Jangdit wrote the following Facebook Status abusing Rev. Joseph and the Twi Community:

“When Lucifer was sent down to earth, it’s because he attempted a coup against almighty. A failed coup led him to earth.

“So whoever wants to lead others, he is a Lucifer according to my knowledge. If you want to lead others, then be sure to bring you own forks (sic) within the leadership you’re leading.”

“I will be very happy if this ‪#‎JuorAmal‬ (derogatory term used by Bor against Twi people meaning ‘sheepish people’) is kicked away where we pray so we can breath the cols (sic) breeze.”

“There are some of our neighbours who always insist that they are good leaders even in churches. You’re wrong buddy!!”

“There is no way to herd sheep and goats together since they are different animals. They must be herded separately.”

“I am deeply offended seeing those who are against us leading congregations when they suppose to go where they belong (sic).”

“I am very happy seeing my standing up against all sorts of oppression, whether in government of local politics (sic).”

“The splits we see these days within the churches are only the mirror reflection of what originally took place in Roman (sic). So it’s not an offence when your brother is sent back to your own temple.”

“While in Perth, I am very optimistic that impossible becomes possible for no one allowed someone to lead his own family.”

This unsavoury message was seen and read by many before Mabior aka Jangdit deleted it. However, it had already been copied by many people among them Bol Garang and has been doing the rounds on the internet since.

Coup Fails

Then yesterday during church service announcements, the Secretary of the Lay Council Daniel Deng Mach who hails from Bor announced that someone wanted to greet the congregation. Rev. Michael Anyang then went on to address the worshippers and accused Rev. Joseph of being a bad leader and announced his candidacy and intention of wanting to replace Rev. Joseph.

Daniel Deng Mach then announced that there will be a meeting of the Lay Council, however Rev. Joseph in his capcity as the Assistant Parish Priest cancelled the meeting because it was not authorised. This infuriated Rev. Michael who ran to the microphone and told the worshippers that the meeting was going to happen regardless of what Rev. Joseph said.

However, the Head Parish Priest Rev. Beatrice Pate who was present rebuked Rev. Michael and told him in no uncertain terms that:

(a) Rev. Michael was unlicensed priest and therefore neither had authority to preach nor lead a congregation

(b) Rev. Michael would need to write to the Archbishop of Perth to get licenced and only the Archbishop can employ him.

(c) The accusations against Rev. Joseph were irrelevant because his job description pertains only to Church affairs and not community affairs.

(d) Any church meetings that are to be held must first be approved by the priests and chaired by the priests.

Thus with the coup against Rev. Joseph foiled the service ended with many hanging their heads in shame.


Whilst people were gathering outsides after the service, Mabior Ayuen Deng aka Jangdit confronted Bol Garang berating him for having reposted his status, which he had since deleted. Bol did not take kindly to being shirt-fronted and a war of words ensued. However, people intervened and separated the two. When things got heated Mabior aka Jangdit flung by nine fellow clansmen fled the church in a convoy of two cars followed by Bol and three other individuals.

Whatever ensued afterwards is disputed, however, what is clear is that the nine fellows plus Mabior aka Jangdit at the car park of Mirrabooka Police Station beat Bol and his three companions. The police luckily intervened and issued the groups with “Move On Notices.” The two groups went their separate ways with the Bor convoy heading to a community centre.

Nevertheless, the fight did not end there. A group of Twi youth when they heard that Bol and company had been beaten went to the community centre to confront those who had beaten their fellow county men. What the Twi guys did not know though was that the entire leadership of the Bor community having predicted their likely move was laying in wait for them with rungus (clubs), sticks and baseball bats hidden in car boots including the Bor Community Chairman, John Akuot Achiek and Saint Paul’s Church Secretary of the Lay Council, Daniel Deng Mach.

When the Twi youth entered the main building they immediately attacked the ten guys who had fought with Bol and his colleagues. Chaos ensued and some Bor Community members and Twi Community members who had no idea of what was going on tried to intervene but could not separate the two sides. By then John Akuot Achiek (the Chairman of Bor Community in Western Australia), and Daniel Deng Mach (the Secretary of the Lay Council of Saint Paul’s Church) had armed themselves with two rungus each and where chasing the Twi youth around clubbing them senseless.

Unfortunately for few members of the Bor community who could not wield their rungus properly, they got snatched and three of them got clubbed to such an extent that they required medical attention. The attacking Twi youth having realised that the police was probably on its way abandoned their vehicles and left the community centre.

Still in rage for having been attacked, some Bor Community members vandalised five cars belonging to some Twi youth by breaking the windows and slashing the tires.


The injured members are doing well. Mabior Ayuen Deng is flying away soon to Brisbane to enjoy his peace while leaving Perth in turmoil. Bor Community members have filed a police case against those who attacked them something that should have been done in the first place by anyone who felt aggrieved instead of taking law into their own hands.

The situation in Perth is tense and the rumour mill is in overdrive. Accusations are flying left and right.

Twi community leadership and Bor community leadership have buried their heads in the sand, living in denial that THERE IS NO problem between the Bor and Twi Youths with the Twic East Community Chairman Manyang Deng condemning National Courier in various posts on Facebook for bringing the dirty church politics and unhealthy social media habits of the two communities into light.

The irony of the situation is that Rev. Michael is related to Twi, his mother hails from Adhiok, Wernyol Payam, Twic East County where Rev. Joseph comes from. Mabior Ayuen Deng aka Jangdit is married to a girl from a prominent family in Ajuong, Twic East County. Some of the Twi youth who attacked Bor are also related to Bor by blood or marriage.

The National Courier urges the irresponsible parties and those who fan flames of hate aka the semi-illiterate so called intellectuals who contradict themselves left and right to desist from injecting venom into the society.

National Courier © 2015

Tearz Ayuen: Who is THE Bor Dinka?

Posted: November 8, 2013 by PaanLuel Wël Media Ltd. in Commentary, Featured Articles, Tearz Ayuen
Tags: , , , , ,


By Tearz Ayuen

I really don’t care about the Bor name issue. I don’t care about the nominal war boys and girls are slitting each other’s throat for on the web. I don’t care whether Twi and Duk people identify themselves with B-O-R or not. I don’t want to know whether Buor, Tuei and Duok were originally called Buor or not. Whoever claims he owns/disowns the name is least of my worries.

But what I care about is the situation on the ground. Since time immemorial, people of Twic East, Duk and Bor live peacefully in Bor and everywhere else the communities are on God’s good earth – Australia, Canada, US, Juba, East Africa, etc. They’re just brothers and sisters, good ones. They intermarry. They compete in wrestling tournaments, against each other; they dance to beats of one drum during traditional dances. They quarrel. They fight.

I know people of Bor, Duk and Twic East stand out, both linguistically and topographically. But I really don’t want to know how the two communities arrived at or parted from the name Bor in the first place. Who united them under Bor?



However, what I care about is the situation they are in today. As you read this sentence, non-Dinka Jonglei refers to us as Bor Dinka. Yes, others may lay that claim on illiteracy, ignorance. That notion was conceived or intensified during the civil war, I think. Any Dinka from Jonglei was and is still called nyan-buor, Ting-buor, muony-bor or dhong-buor. Every time anything communal or tribal erupts, all Tuei, Duok and buor are dealt with irrespective of where or who they claimed/claim to be.

Look at the 1991 massacre; Dr. Riek and forces loyal to him never gave a fuck about who we claimed/claim to be. They slit throats of Buor Duok and Tuei alike. They never said: “Gare, don’t smash the head of that baby boy against tree trunk because he is not menh-buor”.

And never did they say: “Gare, let’s not attack this village because it is not within the territory of Twic East or Duk”.

Whenever Murle tribesmen go on a killing spree, they shoot at people indiscriminately.

Even today, whenever drunken brawls erupt, our brothers from Bhar el Ghazal will hit at any face so long as the causer comes from Dinka of Jonglei. Yeah, Barkazeel aye koch pe’eny amok, whether you say you’re from Bor east, west, center, north or south. They just don’t give a fuck.

By default, I presume, we have been united by problems we have faced as a people for so long. That’s a reality you and me are living.

Anyway, I often hear some people, Tuei specifically, complain about the name – that they are being forced into accepting the name Bor, that they are being robbed of their identity, that the name Bor is swallowing T-W-I.

If I may ask, and this goes to those who call themselves ‘Bor Asili’, who is holding Tuei at gunpoint, ordering them to be Buor?

Why is he or she doing so?

Again, another group of Tuei says Buor have robbed them of the Bor identity. Like Usain Bolt, they have snatched BOR and vanished into the unknown with it. “We are also Buor; why you say you’re the real Bor?”

Now, what is going on? Why are you confusing young people?

In conclusion, those who have been to school should not be the ones to drive wedges between people, giving birth to countless bunches of weaklings. Education should at least make us preach oneness. Education should help us educate our illiterate relatives about who the enemies and friends of the people of South Sudan are.

Our problem is the Government of the Republic of South Sudan, and that includes sons and daughters of Twic East, Duk and Bor.

Didn’t our elders, leaders, including Malok Ale’ng say that Bor is the land and it is inhabited by Hol, Nyarweng, Buor and Tuei?

So, why do we drink beer together, live together, fight against a common enemy together, crack jokes together, laugh at jokes together, eat from a dish together and etc. together BUT publish divisive articles on the internet?

Tearz ©2013

By Garang e Ciluel

Will the “Greater Bor” Name Survive?

I think enough is enough ladies and gentlemen. The name Dinka Bor that has been used to generalized the people of the three counties (Twic East, Duk and Bor) has always been controversial but because people where engaged in bigger problems than the names, it was just left in that controversial state.

I have never known any time in the history of this name where people were all comfortable with it. So, why do we kid ourselves when it is not working at all? I am glad that people have started talking honestly about this issue.

However, there are some people who still don’t get it. First of all, before we part ways and live harmoniously as brothers and sisters minus the controversial name, we need to understand when the name Bor first emerged and what transpired after. For those who have not read or heard history and thought that we have always been Boor, I will tell you a couple of things.

In my understanding, the Twic/Twi, Nyarweng and Hol were never call Bor till recently. I have no idea when Gok and Athooc started calling themselves Boor. Maybe somebody should help us with that. When I was growing up in the 80s, I knew there were Twi/Twic (where I come from), Nyarweng, Hol and Bor/boo.

I apologize; I didn’t know the existence of Gok and Athooc until recently but only knew them us Boor/Boo. In the same 80s, an individual from Nyarweng composed a slightly funny song about Boor/Boo, that goes like; “Panda ekë ye nhiaar të cïï rap luok/Luo, aluel Boor/Boo wuobë lo Jonglöng”.

The question is, if these people where Boor/Boo, why would they reference Bor/Boo as something different. It does not really matter whether other people call us Dinka Bor or not. We have to agree upon the name.

That labelling can change so quickly. It was introduced by a small group of politicians when the four Dinka groups in question did not give their concern and they were/are not party to it.

Today, we are doing the same mistake. The word Greater Bor emerged from outside the country and does not reflect the will of the majority in South Sudan. If there was something called Greater Bor, our three counties would have carried the name Bor (i.e, Bor South, Bor Central and Bor North).

To me, it would have been the perfect scenario. The fact that we have Twic East and Duk Counties is an indication that the name Bor is rejected by most people in those counties.

In the ECS, there is Diocese Bor and Diocese Twic East. Diocese Duk is in the making. Even when everything is clear, we are still ignorant of the reality. Please do not quote me wrong. I am not in any way promoting division among our wonderful communities that have a lot in common to cherish.

But shying away from the reality in the name of unity is the most dishonest thing that you can do to these communities.

For those who are advocating for Greater Bor, please start your campaign at the grass roots level (i.e at the counties level). This Greater Bor in diaspora is going to fail terribly. A minority cannot push their agenda down the throat of the majority and expect to succeed.

In that regard, I would like Deng Lueth Mayom and his co-leaders of the Greater Bor of the USA and other Greater Bor Groups around the world to listen to both sides of the coins.

There are two groups that are not comfortable with this generalization and we should not ignore them. The first group is the Bor Asili group that claim the name Bor and feel threatened that their name is being hijack by members of Twic East and Duk County.

On the other end are members of Twic East and Duk counties that do not consider themselves as Boor/Boo.

In order to quieten these people, we need to prove to them that the majority of our people in the three counties support the idea.

Dismissing these voices as minority is a dangerous mistake that may be regrettable in the near future.

You can reach Garang e Ciluel at:

What is in the Name of Bor?

Posted: April 24, 2012 by PaanLuel Wël Media Ltd. in Commentary, Featured Articles
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By Apioth Mayom Apioth

What is in the name? In the history of humanity, many people have always pondered and paused for a moment to ask themselves that question. Apparently, there are some of us who think Twic East and Dukens are using the name of Bor to get political recognition. It has been known across the many communities of Dinka and even to Equatorians that Bor South, Twic East, and the two Duks, are all called Bor.

Even though, we have been called Bor by the majority of people in South Sudan, people from Twic East & the two Duks have always some few distinct differences that set them apart from their Bor South counterparts. Once the South Sudanese went to the bush to fight the war of liberation, those distinct differences  became deeply ingrained in the minds of Twic East, Dukens, and Bor South communities, a politicized discourse that is continuing up to this day. Those few insignificant differences were exploited and carefully carved out from their small role and brought up to become the contemporary voracious machine that is continuing to break apart the wholeness of both communities.

How come that our ancestors didn’t fight over the name of Bor? Well, there was something called turuk or economic empowerment that many people aspired to achieve. Now, many people in both communities are highly educated and while some hold PhDs and Master’s degrees from Ivy League universities, they are still lacking the wisdom that is highly craved by the conflicted communities. It is true that education can volley someone to new unprecedented heights of prestige in the societal standing, but that is about it. Using books only without proper societal conditioning can lead you nowhere and that is because there are some educational theories and acquired knowledge that can become obsolete or are non-practical in our materialistic world.

As knowledge become easily accessible to mass of people around the world, it has become apparent to some degree that something that is considered unique as the name of Bor can be used as for a profit organization by the people such as Gok and Athoc who consider themselves as the flag bearers of Bor. When NGOs, IMF, WTO, and many other well-recognized bodies of international organizations come to Jonglei state and ask to invest in the Agricultural markets, provide humanitarian assistance or educational assistance, the name Bor can easily pop up and from there, resources can start pouring to the Gok and Athoc sections of Bor from all the corners of the world.

And so, that is why, the name Bor has become like a mad bull that is stirring up problems wherever it turns its horns to. Members of both communities seemed to have shared a great history of economic development equally until recently when the Government of South Sudan (GOSS) allocated 12 national ambassadorial positions to be divided among the three counties of Bor South, Twic East and Duk. Instead of giving equal share of positions to their respective counties, members of Bor South in Bortown took the lion’s share of positions by giving themselves eight positions, leaving 4 positions to be shared between the Twic East and Duk counties.

Both Twic East and Dukens should have been given 6 ambassadorial positions to begin with, if we are  to be honest with each other on business terms. Since the Twic East and Dukens positions went into the gluttonous stomaches of our cousins in Bortown, we will just leave it as that and  try to see how we can approach this terrible treatment we have just experienced in our beloved communities. The discourse that is visible between the Twic East and Bor South is recognizable even here in the U.S. and across the seas in Australia.

Whenever members of both communities attend fundraising events, community gatherings or Sunday worships, some of us secretly refuse to acknowledge to be included under the unison umbrella of Bor. Yes, some members from Twic East refuse to be called Bor and some members from many Bor South refuse to acknowledge their brethren from Twic East as members of Bor. So, the name of Bor continues to baffle us in that, it can easily be manipulated and used as an organizational weapon by those who claim as the real owners of the name.

The name Twic East didn’t just sprung up from nowhere, it was always there, it was just that some individuals failed to see it. Not too long ago, if someone from Bor South wanted visit his or her relative in Twic East, he or she would say, ” I am going to visit my relative in Tuic.” See? Ta-da! It is not a recent phenomena that was created out of thin air.

If Twic East and the two Duks communities continue to refuse the name of Bor and Bor South members continue to be exclusive, why are we then wasting our precious times beating around the bush and not create two different communities with two different names?

Apioth Mayom Apioth is a concerned South Sudanese citizen from Jonglei state, currently living in Tacoma, WA, USA.

By Agereb Leek Chol, Worcester, Massachusetts, USA


“A society whose youth believe only in now is deceiving itself. It denies man’s basic and oldest characteristics, that he is a creation of memory, a bride into the future, a time blinder” Loren Eilsely.

I don’t even know where to begin because many things had happened in our community over these two names. We have debated these names in our gatherings, but we still couldn’t come up with a solution. We still don’t have a name that unites the Duk, “Twic East”, Gok, and Athoc. However, I have been contemplating to write this piece because maybe few individuals who can judge my argument from both sides rather than taking sides might find this piece useful. To irritate, Dr. John Garang de Mabior is known by his comrades as a patriot from Dinka Bor in the history of South Sudan. The question is did Dr. John Garang de Mabior secretly say to the so-called “Twic East” folks that they don’t belong to Dinka Bor? What is “Twic East” all over sudden? What is “East” in Dinka? All the counties from Cuei thon to Chuei-keer make up the Dinka Bor as per my understanding. This includes Duken, Litth, Ajuong, Pakeer, Gok, and Athoc. I hope no one is referring to “Twic Mayardit” from Dinka Bahr el Ghazal to make a reference. Some who know Ajuong’s clans believe “Twic” came from “atwiei” clan within Ajuong. The lingering question is when was this term coined anyway? Was this after the Comprehensive Peace Agreement (CPA) in 2005 or during the war? Don’t get me wrong, I come from both communities.

To begin with, I, the author, get pissed off, deceived, and frustrated about how our diaspora leaders from “Bor” or “Twic East” are handling development projects back home. I am not insinuating that they are bad leaders, but they are too blind to see how these names are affecting our communities in terms of development. Perhaps they noticed this, but they don’t have the guts to make this issue a part of their task.

I, the author, was brought up knowing that I am Dinka Bor from “Gok” region in Jonglei State. Within Gok, I have my own sub clan which I identify myself with. To go in depth, within ‘sub clan’ in Gok, I have a section that identifies me as well. As you can see, these categories paint the picture of Deoxyribonucleic acid (DNA) because this can be confusing when politics takes its role. In addition, I was told that ‘there isn’t any single people call “Bor” other than those groups mentioned above. This name came about because the ‘land’ Bor gets flooded every season by the Nile River. Perhaps we shouldn’t worry about the name because the GoSS has a plan to drain the Sudd Wetlands so the water can easily run straight to Egypt.

The question is should I, the author, identify myself with my ‘sub clan’ within Gok or should i identify myself with the general name, Bor, which unites the aforementioned groups? This seems to be the problem with our diaspora communities particularly my community. I won’t speak about the diaspora in East Africa, but I will mention the killing of one student in a tribal brawl in Nakuru, Kenya last year.  More importantly, I want to extend my late condolence to the families who lost their son because of this renaissance.

When we came aboard, our goals were to go to school, work, and help our people back home. We send money home regularly, but that’s not enough. Some of these dreams can be achieved by individuals, but bringing “cities to villages” as Dr. John Garang de Mabior said is not an easy task for one person or by a single clan. Perhaps the philanthropist, John Khok Alat is the only man who is capable of this since he already funded Makol-Cuei project. He inspired me to ask myself what the former President of the United States once said, “ask not what your country can do for you but what you can do for you country”. Khok Alat champions Kennedy’s figure of speech.

To generalize, we the so-called “Bor” or “Twic East” around the globe are divided simply because of the name Bor. I will limit my generalization to the United States and Australia because I live in both places.

In 2009, the Dinka “Bor” in America elected their President in Michigan State, of which I was one of the voters. His name is Abraham Deng Lueth. The acronym is Greater Bor Community-USA ( Some people from Australia and Canada came to cast their votes. There were disagreements, which let some people to leave the meeting because they didn’t like the “domination of Dinka Bor” name as an acronym. These individuals were half my age, and I was born sometimes in 1983 when Kerubino Kuanyin Bol surprised the Jalaba in Madingbor. Luckily enough, the meeting went on and we elected our leaders. There is no doubt that these leaders have been working day and night to help our communities here aboard or back home, but they are weak because we the community don’t have their full support because of this name. Some individuals might argue that they are doing well because they are raising funds. To offer my judgment, some of us just do it to be politically correct or to keep our constituents.

For example, I, the author, know someone who nominated himself to be a Bor leader, but in the low, he denies the name and claimed that he’s not from Bor. He first identifies himself with his ‘sub clan’ over Bor.  How absurd can this be! What progress do we expect from this individual? Is he a “political prostitute” or is he lost in the system.

The same year, I went to Australia and I was fortunate to meet my uncles, aunts, mothers, sisters, brothers, and friends during a Bor meeting. I felt like I was back in Kakuma refugee camp in Kenya. The meeting was well attended, but fights broke out over personal issues. However, what baffle me is what I later realized that the meeting didn’t include everyone except those from “Gok” and “Athoc”. I wasn’t sure if these two sections were the ‘legitimate’ “Bor”. Interestingly, the “Twic East” and Duken” were holding their meetings separately. I would assume their meeting pertain development in Jonglei State similar to the Bor Community.

My question is why are some people blindfolding the entire community to be part of “Bor” while in fact they don’t really embrace the name? Why are we raising funds in the name of “Bor” while in fact there are some people who want to serve their respective clans? How sustainable are these projects if we aren’t united to support them? Does anyone notice this trend or am I missing something?

Since “Bor” is denied by many people because it doesn’t represent them, we should go our separate ways in order to bring development in our villages. This doesn’t mean we hate each other, but to ease up these unresolved tensions in the meetings.  Whether the legitimate “Bor” meet together in Australia, the “Twic East” and the Duken individually, it doesn’t matter as long as they are planning to help people back home. The Greater Bor Community in the United States on the other hand, is even more confused like a child brought up in a village and relocated to a cattle camp for the first time. There are a lot of ambiguities because people don’t know who to support. This attitude is one of many reasons why people are reluctant to be part of development. How do we avoid this?

In my opinion, we should not raise funds in the name of “Greater Bor Community” here in the U.S because this name offends others who believe they are marginalized under this name. This thinking prevents them from helping our communities. We hope this thinking will cease since we are getting ‘higher education’, but it is not happening. Perhaps the wise Dinka man who said “a horse can finish University, and he will finish as a horse” was right. This is a direct translation. We shouldn’t forget that when the Murle raiders attack the Dinka in Jonglei State, they don’t say let’s go and raid “Bor”, “Twic East” and Duken for their children and cattle. In BOR POLITICALLY POOR POLITICIANS, Tearz Ayuen writes, “For how long will Bor people drink water straight from frog ponds? Even when the other South Sudanese middle-aged men are proudly developing pot-bellies as a result of Comprehensive Peace Agreement, Bor men still have flat stomachs. In case you spot a Bor male adult with a big belly in Bor town, he must be suffering from bilharzia or tapeworm that normally enlarges the belly. The dude still drinks dirty water!” Let’s keep Bor for political purpose, and let’s get down to business!


  • Let’s abandon the so-called Greater Bor Community (GBC) for the sake of development. This name is destructing many people who want to help back home.
  • Form four major associations, which include “Gok, Athoc, Twic East, and Duk around the globe. These groups should raise their funds separately to avoid these conflicts.
  • The ‘legitimate Bor who happens to be Gok and Athoc should form one association since they don’t have a problem with the name.
  • Every year, each association should balance their check book with their partners, and report to other leaders from Cuei Thon to Cuei-keer. After these leaders balanced their check book, these communities can then sit down and prioritize two to three projects back home.
  • Renovate current schools, health clinics, and roads instead of starting new projects. We often failed to think about sustainability. How long are we going to raise funds individually?
  • Build a training center in Jonglei State like Don Bosco in kakuma, Kenya, so that our youth and wounded heroes could get skills instead of relying on Kenyans, Ugandans, and Ethiopians to do manual jobs.

As a member of this community, I deserve the right to criticize what’s happening in our community. Our leaders need to re-evaluate their rule of engagement given those aforementioned recommendations. I feel bad for those individuals who are trying to help, but they have no ‘plan B’ to sustain their projects. Let’s not be another World Bank and the IMF institutions. Until the Dinka “Bor”, “Twic East”, Duken, Gok, and Athoc in the U.S, Canada, Australia, and Europe unite and think of one project, what Tearz Ayuen narrated in his article will continue to hunt us years from now. Many of us left East Africa in early 2000 and we’ve been collecting money every year. What’s the result? How long can we send our people to neighboring countries for treatment and schooling?

This author is concern citizen. He can be reach at

By PaanLuel Wel, Washington DC, USA
My Unsubstantiated View
Twic East has more to do with “Twic East” people opposition to “Kong’oor” name; a reaction or rather a rejection of the name “Kong’oor” which was previously used in place of today “Twic East.” It origin goes back to the acrimony, within Twic/Twi people (derogatory referred to as “Tuei” by Tears Ayuen), over the naming of the Dioceses in as far as whether the name, as then proposed, should be “Diocese Kong’oor” or should be changed to something else… something more inclusive of all sections that make up the “Twic” clans. The objection to the name “Kong’oor” stem from the fact that there is a clan within “Twic/Twi” that is specifically known by that name–Kong’oor. The other clans felt shortchanged and belittled for being referred to as “kong’oor” yet the name belong to one specific people. Eventually, to resolve that un-inclusiveness in the naming of the proposed “Diocese” it was decided that the name “Twic East” should be adopted–East in contrast to “Twic Mayaardit” of Bahr El Ghazal of which “Twic East” shared some linguistic aspects  and names, for instances, than they do with “Bor” of Athooc and Ghok of Jonglei.
Naming is very controversial. For example, Dukkeen, comprising Nyarweng and Hol, refused to be referred to as “Twic East” and they were given their own county and proposed diocese within the ECS. Lith was a termed used mostly by Pakeer to refer to the rest of Twic Clans except themselves–called it everybody north of Pakeer that include Ajoung, Awulian, Ayuaal, Dachueek, Kong’oor, Adhiook, and Abek. Later when Awulian, Ayuaal and Dachueek adopted the name “Nyuak” to refer to themselves, the name Lith become a default name for Kong’oor, Adhiook and Abek. Currently though, with Kong’oor by itself with the name Kong’oor Payam, Lith has become a group name for Wernyol Payam of Adhiook and Abek.
Of  course, that does not mean that there has never been a controversy over the name “Bor” when it is referred to all Dinkas of Jonglei. The question as to why the ECS diocese was not named “Bor North” as the county was then known is one indicator of an underlying disquiet. The author should have covered some historical background in terms of how much the SPLM/A–driven by need for easy categorization/groupings to ease administrative and logistic issues during the liberation era–contributed to the genesis of “Bor” as unifying name to all Dinkas of Jonglei. The author should have also looked into the time when Ajang Duoot (together with Machiek Deng of Bor South and Deng Malual of Dukkeen) was said to have been the paramount chief of all Dinkas of Jonglei; was Ajang Duot a paramount chief of one people referred to as”Bor” or of three separate people namely Bor, Twic and Dukkeen? If Ajang Duot was a paramount chief of “Bor” as in Bor being Twic, Dukkeen, Athooc and Ghok, then the hypothesis would be that that was the starting point when the name “Bor” became the universal names among the Dinkas of Jonglei. The author should also have posited what the local illiterate people back in the villages think of themselves: do old illiterate men and women from all these communities consider themselves as “Bor” or differently? The author should have also weighed whether or not the connotation in which the name “Bor” is used do rhyme to the same connotation to which the name “Kong’oor” was used to refer to all people of “Twic East”. And as mentioned above, the role played by the Diocese created by the ECS is another aspect that could have been explored by the author.
It is debatable whether the controversy over the name “Bor” is precluding social and economic development among the Dinkas of Jonglei. On the one end, more hands mean more effort, hence more things accomplished and more communal objectives attained. That is, if “Bor” were to unite under the name “Bor”, much can be achieved given more pooling of resources. On the other end, there is definitely no disagreement over the names Twic East, Athooc, Ghok and Duk-ku-Duk within those subgroups and yet they have got nothing to show for their unity under those names.
It is upon patriotic individuals–John Khok Lat, John Daau and Daniel Akech Thiong etc–who have done more to serve the community than those clanial groupings. While much could be attained with unity, it may not be guaranteed that unity translate into automatic development of “Bor” villages. As for the name, the rest of the Dinkas, plus all other South Sudanese will continue to refer to all Dinkas of Jonglei as “Dinka Bor” or “Bor Dinka.”
So while the debate may be raging within the “Greater Bor Community”—that is how I prefer to call them,—over whose and what names they should be collectively known, it would change little in terms of social harmony (there is no all-out war going on), political unity (they are all Dinka Bor outside the cocoon of their respective counties) and economic development (individual initiative, rather than communal handouts, will determine the pace and magnitude of economic development as exemplified by Khok Lat).
Dr. John Garang will remained a Dinka Bor to the rest of South Sudanese and the world no matter what local arrangement or disagreement the local groupings might have on their sleeves.
By RaanLuel Wel (he is different from PaanLuel Wel please; he is an admirer of PaanLuel Wel, hence the closeness of the two names).

There are so many scenarios in the debate of Bor is this and Bor is that:

1. The origin: How the name came about to generalize Hol, Nyarweng, Tuic, Athooc, and Gok. If people know much about the history of origin, it would greatly help in solving the issue. It seems like the naming occurred in different time and generations. For example, time of Ajang Duot, Deng Malual, and Machiek Deng is totally different from Garang Mabior and Garang Anyieth’s time. Each group added a different level to the name. For instance, Garang Mabior-Garang Anyieth’s group coined up “the Cuei Thon to Cuei keer” or “Cuei Keer to Cuei Thon” phrase. Therefore, the challenge is up to the current generation to either abandon what has been already started or come up with alternative and universal name.

2. Bor Asili-Bor fake scenario: There are some people called themselves buor-asili and that isolates rest of the members. It is understandable that everything has an origin, but extremists from other part of the larger community feel excluded. The best example is “Twic-Bor” phrase. Some members from Tuic don’t want to be referred to “are you from Twic-Bor,” as opposed to Twic Mayardit. Therefore, all extremists from all sides made it hard to forge a unity and move on.

3. Bor South-Bor North scenario: There is always a question of why is it Bor South County and there is no Bor North County or Bor Central, in that matter? In this scenario, Duk-Duk has never considered itself as a part of Twic, Athooc, or Ghok. Twic, in other hand, wants to remain as Twic East County. Then Athooc-Ghok wants to own the name Bor County with no South attaches to it. Therefore, it has to be Bor County instead of Bor South Couty, since there is no Bor North, Bor West, Bor East, or Bor Central.

4. Garang Mabior’s credit scenario: Given the scenario #3 above, there is a question of who would take Garang’s credit, mainly good credit during the struggle of liberation. If what now called Bor South County becomes Bor County, then good credit will go with them and leave Tuic where Garang hailed from with no credit. Therefore, Bor South County has to be renamed Athooc-Ghok County and let go Bor name to everybody as unifying name, which is quite contradicting to other scenarios.

5. Other Sudanese communities’ scenario: There is an argument that other Sudanese communities know us Bor so why don’t we keep this universal name?! In this scenario too, there is an issue of other communities hate us or even kill us as Buor so why don’t we leave little things that separate us and be together?!

6. Stereotype and prejudice scenarios: This interesting scenario is very much based on the judgment that don’t ever call me Bor, because Buor are thieves and deceitful people who eat frog; don’t call me Tui, for Tuic are dumb and stupid people who know nothing; and that don’t connect me with Hol and Nyarweng, for they are very close to Nuer and people who jointed Nuer during 1991 massacre. Therefore, everybody is rejecting everybody based on stereotypes and prejudices.

All of the above factors, plus many others contribute to the debate of “Greater Bor Community” name in one way or the other. In my opinion, every side has to be accepted and given a special attention in any discussion. Some people take it personal and some people keep it cool. If members of the said community really want to debate the issue in question, they must discuss it openly and professionally. Otherwise, it gets out of hand easily.


By Comrade Chol Kuch

I have tried very hard to stay away from this debate; however, I realize that this may be the single most existential threat to the citizens of Athooch and Gok (sometimes refereed as Boor or Bor), Twi East, and Duken (to stick to the term held dear by the respective sub-groups), whether they realize it, is another matter all together. It’s an existential threat because the hostile neighbors of these groups do not recognize their bickering differences and frustrate them equally. Politically, they are now fractured that each of them do not really matter anymore on the political arena and therefore, they are exposed to political abuse and resources distribution marginalization. Politics is a number game and hence the winner must side with large groups all the time. It is not a rocket science to see that their splinter is not in their long-term interest.

Having figured out how detrimental the lack of a proposed solution to this issue is, I would urge all our citizens from each subgroup to put forward a proposed solution, rather bandaging the problem. I know for a fact that each of these communities knows exactly the cost of their division, but they have allowed themselves to be caught up in their own hubris. I feel really bad for the common man among these groups for they are being taken for a ride by politicians on each side and also by the few who claim to be the community intellectuals. Both politicians and intellectuals who favor this splintering maybe be short-sighted and some are only interested in the short-run gains and should not be trusted.

The name issue is going to be a polarizing item for eternality, unless it is tackled at the highest level (our leadership in the government, council of elders, youth groups, mothers groups, and religious groups) knowing that each of this group ends up being the sacrificial lamb when things goes awry. I want to warn my brothers that the answer is not in the Diaspora; we can be participants, but we cannot provide the answer to this problem; people back home should.

Here is a simple novel idea: how about allowing both groups to remain as they wished to be call such as Bor, Twi East, and Duken. Then propose another unique name to unite all the groups. Let’s us all vote on the unique name that has roots in all. Now, that’s a challenge worth pursuing!

‘White Army’ Clashed With The SPLA, At Least 7 People Dead. The Nuer White Army is seeking a military alliance with Murle to fight and bring down the government of President Kiir in Juba and that of Governor Kuol Manyang in Bortown. It is an interesting turn of event since the SPLA is there to stop the fighting among the three warring communities of Jonglei–Bor Dinka, Nuer and Murle. Read the whole story on South Sudan News Agency from this link below.

South Sudan army clashes with Lou-Nuer armed youth in Jonglei state

March 23, 2012 (JUBA) – South Sudan army has reported clashes with some armed youth of Lou-Nuer in Jonglei state resisting a disarmament process the government launched after a series of retaliatory attacks in December.

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Vice President, Riek Machar, tells Lou-Nuer youth to withdraw from Linkwangale, Dec. 28, 2011 (ST)

This follows a similar clash with a group of Murle youth who also resisted to disarm in Pibor county last week and shot at the army, killing one instantly, and disappeared into the bushes.

The head of the forces that carried out the disarmament, Lt. Gen. Kuol Deim Kuol, told the press on Thursday that the army clashed with a group of Lou-Nuer armed youth, sometimes called the White Army, in Uror county in the state.

Kuol further said a self-proclaimed spiritual leader in the area resisted the disarmament exercise resulting to the clashes. He said four people were killed from the youth side while four others were wounded from the army, adding that the army will pursue the youth to disarm.

This week the Vice President, Riek Machar, toured Akobo and Uror counties and urged the communities to disarm peacefully. However, chiefs accepted the disarmament but asked the government to make sure the Murle are equally disarmed. They claimed that the Murle are hiding in bushes with their weapons to avoid the disarmament and that the soldiers do not know how to find them.

Murle leaders denied rejecting the disarmament but also wanted to make sure the Lou-Nuer and the Dinka Bor are disarmed. They also claimed that the Lou-Nuer armed youth have moved to either Jikany-Nuer areas or Ethiopian borders to avoid the disarmament. They also said the Dinka Bor have moved to Nimule in Eastern Equatoria with their guns avoiding the exercise in Bor areas.

In response to the clashes with the South Sudan army in Uror county, a press release purportedly circulated by the Lou-Nuer armed youth in the internet accused Bor and Juba of conspiring to fight with the Lou-Nuer and Murle using the pretext of disarmament as a way to harm the two communities.

They claimed that heavy clashes in Uror county occurred three days ago when 1,200 SPLA soldiers were deployed to attack the youth center where the self-proclaimed spiritual leader was staying. The youth got information ahead and laid ambush to the army leaving 420 SPLA soldiers killed, 543 weapons captured including two military trucks, according to the release widely circulated in the internet fora.

The press release said only seven members of the youth were killed and 24 wounded. They warned that their group of 13,000 heavily armed in the state will forge an alliance with the Mule armed youth and rebels in Unity state to capture Bor town and remove governor Kuol Manyang, who they accused of plotting against the two communities.

However, Kuol downplayed the threat, saying only the spiritual leader with some youth are the only ones resisting to disarm.

UN and members of the international community have expressed concern that the disarmament may turn violent in the process unless carried out voluntarily and peacefully.

Kuol said 9,000 guns have already been collected so far while the exercise targets 20,000 weapons.