Forgotten Abyei: How to bring back the struggle of Abyei’s people into public discourse

       July 9, 2011, South Sudan independence was met with great jubilation across South Sudan including the people of Southern Kordofan, Blue Nile and of course the beloved people of Abyei. In all corners of South Sudan, there was a sense of redemption and fulfillment of a more then century’s dream of a free people.

       That July 9, 2011, the fate of 10 states of South Sudan was secured and hope of a free Southern Kordofan, Blue Nile and Abyei was on the horizon as millions of people have put their faith in the total fulfillment of the protocols on the resolution of conflicts in Abyei, Southern Kordofan and Blue Nile which signed on May 26, 2004 in Naivasha, Kenya.  According to section 1.1 through 1.2.5 of the Abyei’s conflict resolution protocol, Abyei was to be accorded special status during the interim period pending simultaneous referenda to be held across Sudan especially in Southern Sudan, Abyei, Southern Kordofan and Blue Nile— after which Abyei was to decide on its future.

       Interim period ended and CPA Protocol on the resolution of Abyei conflict was not implemented and to some extent forgotten as Abyei people who have given everything they have for a cause of freedom remained subjects of a regime which is something  they never thought would happen again after the 2005, inking of the Comprehensive Peace Agreement(CPA). In addition to suffering in the hands of Arabs, Abyei people seemed to have been forgotten by South Sudan government on numerous occasions.

      As boring it might be, allow me to delineate few examples of the blunders of why I considered South Sudan and its leaderships to have forgotten Abyei and its people.

Since 2008, the policies and actions of South Sudan government have been disappointing in respect to Abyei and its people. One of the SPLM and or government of South Sudan betrayals on Abyei at least on a large scale started when Sudan Armed Forces (SAF) ransacked Abyei killing innocent civilians as well as displacing fifty thousands of vulnerable children and women from their homes (Reeves, 2011). Of course, the so called SPLM as a governing party didn’t come to Abyei aid.                    Instead, SPLM blindly turned the CPA protocol over Abyei conflict resolution to Permanent Court of Arbitration in The Hague without evaluating its potential aftermath.  SPLM of course thought international arbitration would simply resolve Abyei status once and for all. Oh man, the SPLM and its leadership terribly fumbled the ball and it never recovered it ever since. Instead, The Hague Arbitration ruling complicated what was already a volatile situation. The Arbitration Court ruling of course reduced Abyei to 9 chieftaincies while putting Panthau or Heglig status in limbo. SPLM of course was not happy with this ruling, but, naively accepted it as a final binding resolution. Making the matter worse, Abyei local people were not adequately informed of The Hague’s ruling that Panthau and other areas like Aguot area/oilfield (Bamboo oil areas) were not going to be parts of the new Abyei area under the 2009 Hague Arbitration ruling (Reeves, 2011).

      The second notable incident of SPLM ignorance or inaction took place in May of 2011 when Khartoum seized Abyei and the subsequent Bashir’s declaration on May 24, 2011 that, “Abyei is North Sudan land. We will not withdraw from it” (Reeves, 2011).  As if nothing happened, SPLM didn’t militarily stand up to Khartoum’s aggression on Abyei nor did SPLM and its leadership voice any real concern as Meserriya terrorize Ngok’s people as well as occupying Ngok home-land which they  still occupied as of this writing.

      The third notable betrayal of Ngok people took place on May 4, 2013. On that dark day, Kuol Deng Kuol, the Paramount chief of the Dinka Ngok was murdered when his convoy was ambushed by the Meserriya tribesmen, a notorious group that Khartoum uses over and over again to carry out its genocidal campaigns in both Darfur and Abyei.

        The unfortunate death of Chief Kuol Deng Kuol shocked the conscience of the entire country. Yet, the action of the Kiir’s government was abysmal. According to  Bulabak Kuol Deng, a man who succeeded Kuol Deng Kuol as a paramount chief,  reported that Kiir and his government has assured him that, “ it was a matter of time before the issue will be resolved” (Radio Tamazuj, 2013). Though Kiir gave an emotional statement on SSTV following the death of Kuol Deng Kuol, a year and half later, we are still waiting from President Kiir to fulfill his words on Abyei conflict resolution and justice for the slayed Chief Kuol Deng Kuol.

        Forward to October 23, 2013, Makuei Lueth, Kiir’s government minister of information and broadcasting went on SSTV and declared that, “the government of South Sudan is not a part of the activities ongoing in Abyei (the minister was referring to October 30, 2013 Abyei Referendum). He went further by declaring that it is a work of a pressure group from Abyei and not the government of South Sudan" (Sudan tribune, October, 23, 2014). Many people thought the minister misspoke. However, the minister echoed the same unfortunate words after October 31, 2013 that government of South Sudan doesn’t recognize the Abyei referendum despite the overwhelming vote (99.9%) by Abyei people to join the South Sudan.

        Right there ladies and gentlemen is when some of us realized, Kiir’s government has forfeited Abyei and its beautiful people to Bashir.  It was that moment that President Kiir’s government openly betrayed Abyei and its people by not faithfully adhering to the implementation of CPA provision on the resolution of Abyei conflict which left people asking. So now what? How would Abyei issue be brought back to public attention?

       The now what and how questions are what compelled me to write this article. I got concerned with the silent of our government on the issue of Abyei. Furthermore, the recent Khartoum pronouncement last month that Abyei will officially participate in Sudan’s 2015 general election raised another red flag. Instead, of a strong condemnation from President Kiir himself or other top officials  on Khartoum’s provocative statement about Abyei participating in Sudan’s 2015 general election, Kiir’s press secretary, Ateny Wek Ateny issued a watered down statement downplaying Khartoum’s  decision to allow Abyei to participate in Sudan upcoming election. That got me worries for this was how Juba’s position which led to Juba refusal to recognize the October 30-31, 2013 Abyei Referendum metamorphosed.

         Ladies and gentlemen, it was July, 2013 when Kiir exactly pushed for Abyei voters’ registration and even went on a nation television to persuade Abyei people to go back home to register to vote. Just only two months and half later, Kiir government warned South Sudan journalists not to talk about Abyei referendum. The reason was that this might incite unnecessary reaction from Khartoum. It seems like the president was more worried about Khartoum’s reaction and the only way to avoid unnecessary Khartoum’s reaction was to throw his people under the bus.

          You have succeeded Mr. President, however, the ghosts of the Abyei’s people and that of 2.5 million dead martyrs are hovering on your shoulder.  You once said during Garang’s funeral in Juba that your vehicle, the SPLM has no reverse gears. Where these many gears have quickly came from?  A gear that breeds corruption, a gear that harasses and kills journalists, a gear that silences political opponents, a gear that terrorizes citizens in Juba and other major towns across South Sudan, a gear that makes South Sudan expatriates suspects when they visit  their own country, a gear that widens interethnic divides by emphasizing regionalism, a gear that issues countless decrees to create political cleavages for your patrons, a gear that causes the ongoing unnecessary war  which started on December 13,2013 and many other gears that names are still to be attached to them.

        It time to realize your car has dangerous gears and you need to replace them for the good of your people. You are a good man with good heart except you have surrounded yourself with people who don’t share the same goals with you. These are the people who poke your agenda and deviate it to pursue their own interests. It time to focus on your priority and legacy before these political opportunists completely destroyed your place in history.  They might appear now as if they are  protecting you but to paraphrase your statement following December 15, 2013, Juba’s incident, you rightly said, “if you love Kiir, then don’t kill people in my name for those killing people in my name are destroying me.” You said variation of these words Mr. President. Didn’t you? It’s time to detach yourself from these folks and write your own history or the current situation will be recorded as your history in South Sudan’s history book.

          Okay, I have digressed a little bit, but follow me now that I have returned to the substance of this article.  Let not be delusional, if Khartoum succeeded in maneuvering to concoct Abyei to participate in the 2015 Sudan’s general election. It would seal an official annexation of Abyei to Sudan—and there will be little that Juba will do thereafter. So what could Juba do to save Abyei from slipping away from South Sudan and or keep Abyei issue in the public discourse?

          First, Juba needs to realize that it is in a state of perpetual war with Sudan. This means, Juba needs to do two things. One, South Sudan needs to mass unprecedented humanitarian relief operations in Abyei area .Right now; the humanitarian situation is unacceptable as humanitarian organizations are being restricted to do their jobs in many parts of Abyei. By speeding up the humanitarian relief operations and by providing humanitarians’ escort, it is possible your government may save thousands of lives even if such efforts were to be temporarily while permanent discussions continue at whatever phase they take to find political settlement if your government wants endless political discussions with Khartoum over Abyei conflict resolution. It is true, the current situation in South Sudan has clogged South Sudan institutions and as a result, it has created a political vacuum which Khartoum is actively exploiting.  This should not continue to be the case Mr. President. There is a need for South Sudan government to actively engage Khartoum despite Juba being paralyzed by the present civil war in the country. 

         Second, if Juba thinks Abyei issue would never be resolved politically with the current regime in Khartoum…then, why don’t going nuclear… why doesn’t Juba recognize October 30, 2013 referendum votes as legitimate as stipulated in the Comprehensive Peace Agreement(CPA). Radical idea right—Juba should not stop there either. Once recognizing last year Abyei’s referendum vote juba needs to declare Abyei the 11^th state of South Sudan and be ready to defend it with everything it has militarily as well as politically. Bashir’s regime has already declared Abyei an Arabs’ land—so why not South Sudan to rightfully claim Abyei an eleventh state. Of course, some would argue that this would be a declaration of war which it is not the case. We are already at war with Khartoum over Abyei. So declare it an eleventh state of South Sudan if Khartoum doesn’t want a political settlement within six months from the date of the Juba’s pronouncement of its intent to legally return Abyei to South Sudan unless Sudan is willing to implement the CPA provisions over Abyei conflict resolution within the CPA provisions signed on May 26, Naivasha, Kenya.

          In conclusion, stakes are higher and there is a fierce urgency to revive talk over the issue of Abyei. Abyei people have suffered for too long and are dying by the hundreds. They cannot afford to wait any longer. So while political discussions are stalled, go on SSTV and reiterate your commitment to Abyei. Appoints a humanitarian coordinator to direct all humanitarian operations where they are much needed the most. Work with SPLA generals within the JIU and UNMISS personnel to provide regular escorts to humanitarian reliefs agencies wherever they want to deliver reliefs without fear of being targeted by the SAF and or Meserriya notorious militia.

 We want you to succeed. But your success is contingent upon you listen to the public and academic critiques. Good luck Mr. President……. We might appear as your vocal critics but we do it because we have realized how much you have suffered as individual from your younger days in the bush and during the last 22 plus years in the bush. Nobody without anything he or she likes about his country and the people would go to the same bush twice. You and your comrades have done it twice and for that reason alone, many of us who went to the bush once during the last 22 plus years admired your endless sacrifices. So, why let few bad apples steer you away from gaining our utmost respect?

References

Radio Tamazuj. (2013). 'Martyred' chief of Ngok Dinka remembered on death anniversary. RadioTamazuj. Retrieved September 26, 2014, from: https://radiotamazuj.org/en/article/%E2%80%98martyred%E2%80%99-chief-ngok-dinka-remembered-death-anniversary

Reeves, A. (2011). “An Abyei timeline: The long road to Khartoum's military invasion" Salisbury Anglican.org. Retrieved, September 26, 2014, from: http://www.salisbury.anglican.org/mission/the-sudan-link/Abyei%20timeline.pdf

Sudan tribune. (2013). South Sudan rejects holding unilateral referendum vote on Abyei. Sudan tribune. Retrieved, September 26, 2014, from: http://www.sudantribune.com/spip.php?article48546

USIP. (2004). Protocol between the government of Sudan (GOS) and the Sudan People’s Liberation Movement/Army (SPLM/A) on the resolution of Abyei conflict. United States Institute for Peace. Retrieved, September 26, 2014, from: http://www.usip.org/sites/default/files/file/resources/collections/peace_agreements/abyei_05262004.pdf

    About the author: Phillip Manyok is a former Lost Boy of Sudan and a SPLA veteran himself.  He holds PhD in Metaphysical Science from Institute of Metaphysical Humanistic Science, Master of Art International Relations and Conflict Resolution from American Public University, Bachelor and Master of Metaphysical Science from Institute of Metaphysical Humanistic Science, Bachelor of Science in Political Science from Southwest Baptist University, Associate of Arts from Penn Valley Community College and he is currently  PhD(ABD) candidate studying conflict Analysis at Nova Southeastern University. 

The Place of the rising Sun

Its early dawn in the morning—the sun is rising ushering what looks like a promising morning.  I took to the shore of the lake near my previous college for my daily meditation. I was the first to arrive before anybody else could get there that morning. I put my mat down and started to meditate. It’s still quiet morning. Only birds could be heard singing beautifully. Then, came four men of the west spewing vile of hate against me, they were talking so loud for they were in their own territory. I overheard them chatting about how they were disgusted with me meditating every day at the lake. It goes, last night, I saw him shamelessly meditating here on this same beach. He looked shivering like a monkey rained on said one man .They called themselves human beings said another man. Pathetic, said another man.

Oh no, said one man. What going on—asked the other man? They realized I was listening to their conversation.  So, I raised my head high and said, good morning gentlemen. Good morning, they responded in shame. It is a good morning. Isn’t it? I added. Yea, they responded. How early do you come here asked one man? I come here when I could to meditate. Do you live here, they asked. I responded, yes. I went to college here. It has been almost eight years since I moved down here. It is a small town. I know, but, I am familiar with the area. I have heard everything you have said about me. For your information, it is not new to me. It doesn’t bother me anymore.  Sorry, I don’t understand your accent. What did you say asked one man? The other man jumped in to clarify. He said he heard everything we said.

I could see hatred directly steaming out from their eyes. Their eyes and skins turned red. Their secret is out. They were furious. They immediately charge toward me to silent me.  But, I was aware. I chose to retreat. I dropped the mat and ran because I was out numbered.  They followed me as I run into the bush.  But, they whole escaping plan almost backfired. I came to find out that I ventured into their stronghold. But, I couldn’t give up. So I run all day long through this vast land of the west with them following me.

 I ran passed every house helplessly. No one dare to come to my aid. But, that was not new to me.  I was hopeful knowing the sun is rising on the east. So I consciously marched on knowing their sun is setting despite their attempt to slow me down.  But, I admitted, the run took toll on me. I was tired and humanly drained. So I got tempted. I told myself. I couldn’t continue passing every house. I am sure there is one house that would come to my aid.

 So as the sun sets on the west, I finally reached the last house dividing the west and the east. I chose to run into this house. I was almost out of breath. I yelled. Help! Help! There are four men running behind me wanting to kill me. It was an old man house. He pulled out his rifle and cocked it and yelled to four men, back off my house or I will shoot you. They men paused for a moment. They looked astonished and couldn’t completely understand what is happening.  Their house is divided. One—half against me and the other one—half is standing shoulder—to –shoulder with me. At least, that’s how it seems for that moment. That moment, I confirmed that human fate is intricately bound although by a slim margin.

But I was not out of the wood yet. The owner of the house wanted me to leave his place that night. But before he asked me to leave, he told the men to venture into the bush on their own—otherwise, he was going to force them do so. I could see an agony on the old man’s face. He was torn apart. Part of him tells him to hand me back to the men. The other part tells him to hold on to the rope of humanity. He chose neither. Instead, he chose neutral path. He told me to leave his property through the back door.

So I came out of his house and walked back into the front of his house. I looked left and right, front and behind. I still couldn’t believe what was about to happen to me. But, I know my fate was in God’s hand. I walked 12 steps toward the east and look behind to see if the men are coming after me. I was right. I saw them coming after me again. Only this time, their number has increased. I could see eight men fiercely determined to hunt me down before I could cross into the place of the rising sun.

That moment, I realized I am running out of luck and options. I just reached the shore of the ocean. There was no boat to take me to the place of the rising sun. Only few miles left before I could completely reach the ocean. I could sense their excitement knowing that it is only few miles before they could put their hands on me.

As they approached, I looked eastward and saw a spark of light coming down. It was growing in size as it was about to land between me and the men. As it touches the ground separating us, it caught fire and formed an evenly horizontal line. I could hear a voice coming out of the flames warning the men not to cross the landing flames.  But, the initial flame was thin and had no temperature reading attached to it. So they crossed it easily. But the second layer has already formed with a temperature reading of 120 degrees and a bit wider. Because they harbored an immense hatred, they braved the second layer of the flame. They managed to cross it with ease.

Then, I heard another voice coming from the flames warning them the third time. Stop, you cannot make it through this flame. It temperature is 100 times the last flames. I could still see anger and hate swelling in their faces through the fire flames—only that they are shut off by consuming flames that separated them away from where I stood.

I realized the higher power came to my aid. Still, I was not sure how long it would take before the flames die off. I told myself, what next? As I finished that thought, I felt a powerful lift that I couldn’t explain. For a moment, I thought something exploded only when I look down, I realized I was in a spacecraft majestically flying so high toward the direction of the rising sun. I looked down from the spacecraft. I saw all eight men pointing fingers at me as I vanished into the place of the rising sun.

Then, I heard a voice again only this time lecturing about humanity:

 It says, you are one person, don’t be consumed by talk of geography. I will never permit you to displace one another from the face of the Earth. Don’t waste your time on talk of religion. I never intended religion to be used as a tool to kill, but as a mean for your salvation. Don’t waste your time on talk of race. No color is more glorious than the other. No single race is designated to inherit the planet Earth. But, I have power to empower those who are persecuted by those who harbored hatred of their fellow human beings. Don’t waste your time pursuing him no more. I have heard his cry and decided to shift the tide of power in his favor.  I am changing the direction of the sun. Now, your sun is setting and his is rising.  Accept that as a millennial reality. I have given you ample times to undo injustices among yourselves, but, you doubled down injustices against him.

Then, the voice turned to me and said, listen to these words:

 Raise your head up high and look to the east, the sun is rising on you.  It will dry off your tears and all forms of anguish you have suffered in his hand. I have commissioned it to guide you into the next century. A century that will bring the west, east, north and south together—a century that will bring all colors together—a  century that will bring all religions together, and above all, a century that will bear one common identity, the Human Identity. This is a century that I put you in charge. The sun will keep rising on you as long as you obey me—and as long as you Do No Harm, and Do Right to Humanity!

About the author: Phillip Manyok is a former Lost Boy of Sudan and a SPLA veteran.  He holds PhD in Metaphysical Science, Master of Art International Relations and Conflict Resolution, Bachelor and Master of Metaphysical Science, Bachelor of Science in Political Science, Associate of Arts, and  a PhD candidate studying conflict Analysis at Nova Southeastern University.

The Plight of Women in South Sudan: Unannounced Fight Against Physical Violence and Rights Violations

On Tuesdays May 21, 2013, I read about Joyce Fernando who was ruthlessly slayed by her husband Amos Cleto in the town of Wau, in Bahr el Ghazal state.  According to Sudan tribune, she was raped, her arms seriously broken by Amos before he murdered her and then thrown her body away only to be later recovered.

 Making this particular case worse is the fact Mr. Amos was not a typical villager. Mr. Cleto is a doctor—although, it is not clear what kind of doctor which begs the question. If people who are considered educated and presumably understand the value of life are somehow stuck in the medieval mindset, then, there is seriously something wrong with how men treat women across South Sudan and far beyond.  Such brutal murder of Joyce Fernando coupled with wide spread of domestic violence and other violations of women rights in South Sudan have no place in modern society. Instead, they require individuals, societies and institutions to rethink how we treat women in South Sudan.

For so long, cultures, customs and traditions have been used as reasons to oppress women. Women of South Sudan especially among the Dinka have suffered for so long. In some communities, men have developed special expectations of women e.g.  Women expected to be submissive to men, never question men authorities or a daughter being forced to marry against her will. All these negative practices and/or social expectations in the name of culture have robbed women of South Sudan of their humanity. Because of this, women have become accustomed to social life dictated by social institutions engineered only to favor men at the expense of women.

Well, time has changed and so should cultures and traditions especially ones that don’t respect human rights and human dignity like physical violence (beating of women & forced marriage) and other forms of women rights violations like treating girls  as commodities to be  sold( to be married off in exchange of dowries or money). Of course, I am not attacking South Sudanese cultures. Our cultures are beautiful and are integral and irreplaceable aspects of what makes our communities, societies and South Sudan unique. However, we should not continue to abuse these beautiful cultures in a way that deprives other humans of their dignity. It would be a terrible mistake to continue treating women as slaves or second class citizens—especially at the time when a nation building requires all South Sudanese to utilize its full human potentials.

Hence, the question becomes, how long would it take to start treating women with dignity? And how can we combat the problem of domestic violence against women in South Sudan? Personally, I am fearful, if we don’t fight this battle now, it might fester around and becomes a fabric of the new republic. Therefore, we need to face it right on now in order to build an inclusive Republic of South Sudan that treats its citizens equally.

Of course, this will start with re-examining cultural barriers which have been at the center of this problem.  Of course, I am not advocating of a total abandoning of South Sudanese cultures. I am talking of aspects of cultures that don’t make any social and traditional sense like men beating up their wives or killing them just because they don’t agree with them or forcing underage girls to marry old men against their will. These are aspects of cultures that breed indignities and inequalities.

Instead of hanging on to these ill –aspects of cultures, people and communities across South Sudan need to promote only traditions and customs that empower women, promote humanity, equality and dignity of all genders. Of course, this would require radical approach given cultural rigidity that has built up over time. This is where education, advocacy and or social awareness would be helpful in changing the present paradigm especially among the older generation that sees cultural transformation with suspicion or threat to their societal standing. 

In order to transform old ways of thinking and improve women conditions; several things have to occur simultaneously.  First, individuals have to be open and willing to have serious and honest dialogue among ourselves in communities about human equality and dignity. Whether you are a mother, father, son, daughter, aunt and or grandparent, this dialogue has to start at every family dinner table. Each person in every family has to rise up and challenge his or her family to view each other whether female or a male as equals and deserving equal respect, dignity and opportunities.

 Of course, you don’t have to bully your family members to change their negative perspectives about women. You have to give convincing reasons explaining why men views of women don’t conform to universal human rights. For instance, a son who his father mistreats his mother and/or sister needs to voice such concern to let his dad to let him know how such mistreatments or abuses is negatively affecting the entire family.

 If reasoning with such person failed—especially in cases where male figure repeatedly committed a physical or violence against female member of the family—a family member should show courage to confront perpetuator and demanded he change and/or stop mistreatment any family member in the future.   People are prone to listening to their loved ones. Meaning, if a son expresses his disapproval of the way his dad treats female members of the family. It is possible dad or whoever perpetuates such abuses may listen and respect the family wish of a free violent family. If this family dinner strategy is replicated across South Sudan, there is a good chance that we can reverse the systemic violent trajectory in our country by ushering in an era of mutual equality and respect in every family across South Sudan.

Second, it does make sense to initiate education programs that empower women to overcome this generational inequality. Currently, there are very limited or no educational programs that deal with human rights issues across the country which is a complete tragic for a country that is emerging out the war. If women conditions are to improve, then, primary, secondary schools, colleges and universities have to develop curricula that are inclusive and human rights emphasized –especially on how to address domestic violence. These educational programs must contain components and/or means that empower and/or educate women to realize that their current position in the society is not okay and has to improve or change.

The reason being, the present social and cultural institutions that have been built up over time made women believed that physical violence against women is part of their daily life. As a result, most women especially ones who have not gone to school have settled for a mediocre life surrounded by domestic violence and deprivation of educational opportunities. By creating a national educational system that puts emphasis on respect for human rights, young girls would learn their individual rights and developed their own ways to challenge cultural status quo that have oppressed them for generation.

The hope is, as more young women are exposed to their rights; they would be more willing to stand up to abusive men who committed such gross violations against them. Not only that, as young women become more informed, they would learn what kinds of community resources like school authorities and/or school counselors who they can report their abusers  to for investigations and prosecutions. Such programs have worked well in the developed world where thousands of men are now sitting behind bars because someone reported their abuser to the right authorities. There is no reason why it shouldn’t be experimented with in South Sudan.

Third, educated men in and outside South Sudan have special responsibility. In every household in South Sudan, there is at least a male figure that is informed or educated on women issues and how to address them. Think about it how much change we can make if every male in every household treats his female relatives with dignity and respect by not subjecting women to physical abuses. What if educated men become the leaders of the anti-violent movement that advocates respect and dignity of all people?

 What if every educated man stops seeing women as investment banks, but, instead, one sees his sister and/or daughter first as a loving independent human who is deserving of a mutual respect?    It’s my belief that when men begin to see women in this light, chances are, we can be in a position to challenge the dowry-thirsty- mentality which has been an incentive that drives forced marriages for younger girls in some communities.  As a result, no girl or a daughter would be beaten or subjected to physical abuses.

 Furthermore, another way men could help especially educated men is by taking personal initiative to refrain from marrying younger girls who are not of legal age. There is no excuse why educated men who understand physical, social and emotional consequences (trauma) of forced marriage on young girls. Not that I am fitted to vilify my colleagues in the western world who despite their immense education and human rights knowledge  regarding women rights still  find the courage to go back to South Sudan to marry underage girls contrary to everything they learned in school. Sometimes, I wonder when educated South Sudanese in diaspora will realize that they are enabling unacceptable practice unworthy of social and national responsibility expected of them. 

Whatever people’s rationales are, down deep in these men hearts, they know what they need to do—and that is to stop marrying underage girls. If men educated men especially those who reside in the western countries ceased marrying underage girls, this would set a moral tone that those who lacked modern perspective of women could replicate across the country. In addition, such action would result into few younger girls forced to be marry. As a, result, this would translate into less or few domestic violence and/or fewer younger girls dying due to birth complications related to child birth.

 More importantly, younger girls would be empowered to make their own choices when it comes to when and/or who to get marry to and should they choose to marry at younger then, at least they would know what they are getting themselves into. Furthermore, younger girls would feel liberated to dream big about their education and career opportunities for the first time across the country.

Fourth, citizens who are interested in seeing social progress among women of South Sudan have to reach out to churches and other places of worshipping to enlist their support. These religious organs have moral authority and resources that could be used in the fight against women abuses and other rights violations in South Sudan. of course, this would require a broad networking and advocacy among churches, civic organizations, and national media to work together in promoting women rights—as well as providing other educational programs aimed at improving women conditions.

It is paramount that worshippers and concerned citizens work with churches in every boma, district, and at state level to initiate church programs that promote equality, dignity and rights for women. Think about it, if every church goer becomes a messenger of human equality of all persons— it would mean that in every church going family; there will be less physical abuse or sexual violation against its female member. Not only that, I believe that empowering churches and their affiliates to act as watchdogs  gives them the  moral and legal authority  to report alleged physical abuses and other rights violation against women directly to boma and district authorities for further investigation and prosecution.

Fifth, I admitted that I have not read the current South Sudan’s interim constitution. Meaning, I am not aware of provisions pertaining to women rights protection. However, whether South Sudan Constitution contains provisions that address physical and/or domestic violence against women or not, still, one thing is clear, South Sudan’s constitution doesn’t worth the pages it is printed on especially when it comes to women rights protections —because the constitution has been violated over and over again to the point that it is irrelevant.

If indeed people are serious about securing women rights in South Sudan, then, there is a greater need for uniform and comprehensive national’s laws that prohibited gross violations like forced marriage, underage marriage, and physical abuse against women of all ages. If at all there are constitutional provisions within the South Sudan Constitution, then, the government must invoke these provisions to crackdown and prosecute those who abuse women.

Whether there are existing constitutional provisions that empower and protect women against domestic violence or not, the government shoulders the sole responsibility to ensure that these laws clearly defined what constitutes physical violence, domestic abuse and/or grave human indignities against women. That being said, these laws shouldn’t deprive ethnic groups of their rights to cherish dignified aspects of the gender roles and expectations in each respective ethnic group or state—for some of these cultural heritages  and customs are what make South Sudan unique and are worthy of being passed on from one generation to the other. Furthermore, these laws should unambiguously define remedies and punishments in a way that facilitates easy and uniform enforcements and assessments among the respective bomas, payams, counties, and states among many others.

 Of course, this will be a collaborative endeavor and would require people, societies, governments, and concerned organizations to establish domestic violence safe heavens or shelters to house potential victims pending investigations at every boma, payam, state and at federal level.  Furthermore, whatever domestic violent laws enacted, they must be laws that require men who abuse and/or commit other gross violations against women to undergo domestic violent prevention workshop before their wives or the victims  be allowed to return home. While at the same time, all concerned parties must educate women especially ones who live in the village on how to identify and anonymously report violence to authorities. Doing so, would empower and encourage women to speak up knowing that their identities are protected from their potential victimizers.

While respecting individuals’ privacy, there must be sense of a constant awareness and steadfastness to confront all forms of human abuses – especially that of women who can’t speak for themselves. Not only that, those who called them educated and/or enlightened must refrain from knowingly commit women rights abuse e.g. not engaging in wedding underage girls or depriving women of educational opportunities for such injustices have no place in the 21^st century South Sudan. For those who knowingly abuse women and/or deprive women from pursuing their interests, they must be punished to the fullest of the law irrespective of their positions in the society. Only then will men in particular begin to fear the law and only then, will they learn to respect the rights of women.

In conclusion, it is undeniable that South Sudanese cultures are sources of pride and dignity. However, generational and cultural mistakes have been made at the expense of women. Unlike other countries in the world where cultures have evolved, South Sudan communities have weathered cultural evolution. This sounds great for those who advocate malevolent society, but, this has been a tragic for progressives who like to see a more open society where both men and women enjoy the same rights and/or cultural privileges.

Given recent political transformation in South Sudan, it is fitting that people, communities and or ethnic groups nurture a culture that promotes humanity. By so doing, this would strengthen the democratic developments across South Sudan in a manner that protects equality, respect and dignity of persons in all aspects of the society. Furthermore, South Sudan cannot be developed without full participation of women—for they make 51% or more of the South Sudan population. For that reason alone, South Sudan policymakers should not ignore the importance of promoting policies that protect women rights and/or interests.

 Finally, women especially those who are informed and/or educated should find courage and call to social activism to challenge malevolent prejudices against women. Without women participation in social activism, the fight for woman rights in South Sudan may not get easily won given the status quo or malevolence that plagued our communities. Therefore, whether you are a son or a daughter, a mother or a father, uncle or aunt, wife or husband and a feminist or a chauvinist, let join hands to transform and charter a new direction for human rights of all persons in our country.

About the author: Phillip Manyok is a former Lost Boy of Sudan and a SPLA veteran. He holds PhD in Metaphysical Science, Master of Art International Relations and Conflict Resolution, Bachelor and Master of Metaphysical Science, Bachelor of Science in Political Science, Associate of Arts and he is currently a PhD candidate studying conflict Analysis at Nova Southeastern University. 

The Case for Moral Rearmament: Waging War on Social Issues in South Sudan

 After more than twenty years of intense and protracted civil war in Sudan, much have happened including the erosion of social and moral values. Of all the problems the war caused in South Sudan, the loss of social and moral values worried me the most. Such concern prompted me to write this opinion article hoping to generate public debate. Having myself witnessed and heard about the erosion of morality and ethnics and having seen their aftershocks, there is definitely an urgent need for ethical and moral revitalization to correct some of the social problems that are plaguing our communities and/or our young nation.
        In order for people to appreciate this theoretical proposition, it makes sense to look at what led to the loss of social and moral values in the first place.  I am aware of the fact that some people don’t appreciate to be reminded of Sudan unpleasant past. However, for the sake of readers who never experienced and/or knew anything about civil war in Sudan, I am left with no choice, but to hesitantly regurgitate these disheartening facts and statistics about the war. I said hesitantly because, as a metaphysician, I am consciously aware of the ramification or psychological affects they might have on those individuals who are still recovering from many years of war traumas and/or from the loss of their loved ones. At the same time, as a citizen, I have certain responsibilities such as promoting constructive dialogue about social issues affecting our country.

For those who are familiar with Sudan past, you may choose to skip the next two paragraphs if you don’t want to resurrect those traumatic memories or events that befallen our societies and people during the last war. And with your permission, allow me to provide   a brief synopsis of conflict’s outcomes for the sake of those who might find that helpful in analyzing and/or understanding the argument that I am making in this opinion article.

First and foremost, the statistics or accounts of what exactly happened as a result of Sudan long civil war are incongruent. They varied depending on what person or source one consulted. However, there is unanimity when it comes to the magnitude or the nature of destruction and suffering.  Therefore, the following statistics may be contradicted by other sources that offered different accounts of this same conflict.  According to common statistics available in the public domain  about Sudan civil war , over two and half  million people are known to have died a war related death e.g. from fighting, disease, and hunger. Over six million civilians fled to neighboring countries. Millions of homes, farm animals and their farms destroyed, grossly human rights violations committed against children and women e.g.  Women being raped, use of child soldier, increased child abduction and child enslavement, extrajudicial executions of civilians, disappearance and torture of civilians both sadly endured by thousands if not millions of civilians as a result of the war.

These atrocities resulted into two major destructions, institutional destructions of all forms of governance both at the national and local levels. At the national level particularly in South Sudan, war decimated important institutions like judiciary, security apparatuses, economic infrastructures, and other social structures that used to hold the country together. At a community level for example, war robbed local peoples of most their most valuable possession, their dignity and pride.

 Across South Sudan, people and societies experienced indignity of some forms e.g.  people being forced to flee their ancestral birth places to places they never dreamt or, seeing a family member being killed or amputated in their sight, loss of farms and livestock to things like seeing their wives and daughters being raped in their presence or just seeing themselves humiliated by their fellow Southerners who they found refuge among them.  The collapse of governing institutions coupled, with the decaying of social norms, customs, and social expectations, and, being reinforced by inter-ethnic atrocities and countless rights violations in my view caused serious socio-psychological damages to communities.  This resulted into decaying of social values, and erosion of morality among the people of South Sudan, a virtue that used to be stable as a cup of milk in every household among the communities across the country.

 When I look at problems like corruption, police brutality, ethnic suspicion, and property thefts, breaking up of families, alcoholism, homelessness, increased poverty, child abduction and cattle rustling that have plagued some communities in most parts of South Sudan, the issue of ethics and morality or their lack of it comes to mind.  I wonder what life would look like in South Sudan if our communities and/or people again accepted to live a life guided by ethics and moral principles the way we used to live prior to start of the war. Well, the only way we will ever know whether lack of morality has anything to do with the above mention problems or not is if people and communities reclaimed and applied ethical and moral principles in their daily lives. If the restoration of ethics and morality led to civility and reduction in our social problems, then, we have solved our problems. If not, then, we will be at liberty to propose another theory or theories to explain our problems.

 Certainly tribalism has been thrown around a lot as one of the root causes of what wrong with South Sudan societies. Some people blamed SPLM and its leaderships for having failed to deliver on its promises while others still blamed Khartoum government for instigating intertribal conflicts among others.  I have a muted view on these theoretical assumptions. While tribalism, lack of leadership and Khartoum government may have a role to play, it is not absolutely known how much of South Sudan problems are directly linked to tribalism and leadership vacuum particularly when we are talking of social issues. It’s very difficult to comprehend how Khartoum could be blamed for instigating cattle rustling in Lake State. How would one blame SPLM for his or her hunger? The point is, these problems required a multipronged approaches including experimenting with ethics and moral principles.

 Of course, these theoretical assumptions deserved analysis, but not in this opinion article. I am interested in social morality which is an area where less attention is being focused on.  Theoretically, I argue that Sudan long civil war is to be blamed and/or partially responsible for South Sudan social problems or what I called moral decaying. It’s the past war that destroyed governing institutions in South Sudan.  It’s certainly the war that led to decaying of social values and loss of morality among our societies. Psychologically speaking, whether people are talking of SPLM/A as an entity, national governing institutions (executive, legislature, & judicial), states’ governments and local communities as well as individuals, the war has morally corrupted everyone mind which explains why immoral activities like property thefts, child abduction and cattle rustling have increased among communities in South Sudan.

Of course people may ask, how could one argue that the war traumatized people?  What the evident?  If you look at activities and/or behaviors of soldiers (what they say to their conducts e.g. police brutality) who have fought during the war. People would understand why I suggested that soldiers are traumatized. In a nutshell, from they say and/or do, they think they are operating with normalcy based on their own definition of what they used to consider normal during the war. This is why the police, military and SPLM leaders sometimes fail to understand why people question or criticize them.

 Individuals’ civilians who witnessed and or experienced countless rights violations of which some are mentioned above are traumatized as well. Simply, we are not the same people who we were before we left for the bush.  I can attest to this experience myself. I am not the same person who left Jonglei state 26 years ago. Obviously, I am aged, may be more informed, but at the same time haunted by traumatic memories of the last war. There are nights when I wake up to memories of things I encountered in Fignudo and during my brief time in the guerilla army as a child soldier  serving in the foot hills of Mountain Navolou,  Muratika and Kiala in the outskirt of Torit. Other times, I tend to question everything the SPLM/A has done during the war, and then, there are days when I appreciated and thankful that I went to the bush. I believe you too can attest to it as well if you examine your bush-life  and would  agree that we are equally victims and we need not to blame each other because we share the same prognosis.

Instead, we spend our energies and time blaming each other or playing the victim game; we should focus our time and energies reflecting and thinking about our way forward. For instance, we need to ask ourselves, how we can improve ethnic relationship. How can we deal with the issue of cattle rustlings that are causing instability in some states? How can we get back important social and moral values that have worked so well in the past among our communities and societies?  I believe asking simple questions like these could further open other opportunities where individuals, communities, and societies can examine their own sanities and more importantly, perhaps, this may provoke a moral curiosity among people and/or communities.

 Short of this, I don’t see any other viable and/or feasible way to deal with social deficits and/or deviances that the war propagated among people and/or societies of South Sudan.  I don’t want to sound too pessimistic because that would defeat the purpose of this article.  I am optimistic and hopeful, as a proud and a dignified people who fought side by side to liberate South Sudan. We have what it takes to get through tough times.  Having said that, the struggle to reclaim our lost values is a big challenge; we need to be resolute to face it. It’s a war that I believed can be won primarily by the citizens not per se by government alone as some folks seemed to suggest and requires dedication on the part of every citizen.  

I am certain we can win the moral war if we take some steps of which I have identified some of my own. First, winning the moral war requires courage and tenacity from each of us to recognize that ethics and morality do have place in building a civil, peaceful and prosperous South Sudan. Currently, many people seemed to have lost important social and moral values that are critical to building and maintaining a civil society or a country. Furthermore, people and societies are still in the state of denial while others are clung or surrendered to the past which hindered them to look into the future. As a people and society, we need to find courage to recognize and accept that we cannot change the past, but that we can shape our future using our experiences with the war.

Simple recognition like this could get people thinking to where each person looks inwardly to his or her life to possibly figure out what went wrong in a society. By doing so, people and individual communities can identify those values they lost  during the war and as well as identifying how those values can be  reclaimed and retaught to younger generation who are now the heirs of this young nation. My fellow citizens, I want you to remember this; a moral and ethical minded person is irreplaceable. No matter how much suffering and traumas the war caused us, we should not throw away or lose our moral and ethical values for they are a base for building a stronger society and/or country.

Second, South Sudanese by virtue of their experiences with the war are all traumatized and equally victims of the war.  As a nation and people, we need to recognize that unfortunate fact of war. I applauded President Kiir and Vice President Machar for publicly acknowledged this reality. All individual citizens, tribes, government officials both from national, state to boma level have to accept that each of us is a psychological patient who doctor is ourselves.  In other words, we need to stick together, rise or fall together because as a young country, our fate is intricately bound together.

Third, there is a need for moral fairness and respect to every South Sudanese, child, woman, man, bigger tribes and smaller tribes alike. Currently, this is not the case; there is a moral greed or a disheartening narrative with respect to how some individuals or tribes presumptuously assumed themselves as more patriotic than those of other tribes. This is morally wrong and it needs to die with the old ways of thinking. Yes, you or your tribesmen might have suffered or experienced the worst of the last war. But that doesn’t give you the bullying rights over smaller tribes. Smaller tribes have contributed in their own ways possible and relative to their numbers toward the liberation of South Sudan.  The smaller tribes equally deserve respect and dignified treatment, not more, and not less of what the presumptuous tribes enjoy. If we all exercise moral fairness as equal citizens, we helped created common identity and narrative that replaces the current ethnic enigma that falsely sets our people against each other.

Fourth, as proud citizens and communities, we should view laziness as a society or individual moral failure that should be rejected. As I can remember, before the war started, laziness was treated among many communities as a social failure that comes with serious social consequences to those who don’t work hard to feed their families. In some communities, lazy people were belittled, and were made the talk of the village among their peers and even shaming dirges were composed to purposely chastise those individuals who refused to work harder.

Unfortunately, after the war, it has become apparent that laziness has become socially and morally acceptable among some individuals and/or communities. Because of the loss of morality and other decaying of social and cultural norms, some people or communities now make their living by stealing or robbing other peoples’ properties (e.g. cattle rustling and cunning people to give them money and stuff). Obviously, you can’t build a prosperous nation this way.  It’s pathetic for any able body to surrender to laziness and/or continues   to lead a parasitic life of dependence that reproduces and cultivates a generational poverty.

 Yes, some people may find these words insulting, condescending or too extreme. Don’t they? Never mind, truth sometimes hurts when it’s told.  Whether you share this sentiment or not, it doesn’t change my opinion and it wouldn’t hurt me either, because, I am just pointing out the obvious.  If we want to build a better South Sudan, then, we need to view laziness and poverty as an enemy of the state which needs to be fought by every citizen of the Republic of South Sudan wherever one might be living.

I don't expect everyone to agree with me and never expected it anyway. We are entitled to our opinion, provided it is respectfully presented. But, at least, Bible, an inspired God’s words would agree with me. Genesis 2:15 said, "The Lord God took the man and put him in the Garden of Eden to work it and keep it". Proverbs 12:11 said, “Whoever works his land will have plenty of bread, but he who follows worthless pursuits lacks sense.”   Apostle Paul encouraged work and he called it a rule.  2 Thessalonians 3:10 reads, “For even when we were with you, we gave you this rule: The one who is unwilling to work shall not eat.”

Why wouldn’t you do the work when God gave you the Garden of Eden to toil (South Sudan)?  Isn’t that not what you spent twenty two years fighting for? Why would you want to spend your precious hours playing dominoes, table and board games and/or preying and/or saturating innocent young girls’ minds with promises that you wouldn’t fulfill.  That’s in itself is morally wrong. Don’t people see it?  Preying on innocent women and playing board games are not the right ways to compensate yourself for the troubles  and sufferings you went through during the war not to mention that it is wrong thing do before the same God that you prayed to days and nights to give you   a  nation of your own. Anyway, I leaved that unto each of us to reflect upon and hope we all pull up our sleeves, and join in the hard work of building a prosperous South Sudan.

In conclusion, we should recognize that we are fighting two wars with the government tasked to fight macroscopic war e.g. providing security, national defense, physical infrastructures, education and health policies, interstate policies etc.  On the other hand, there is a microscopic war or what I called a moral war which is a kind of war that requires every citizen to rise up, and tub into his or her moral strength and remained ever determined to move this nation forward.

More importantly, we need to mobilize whatever knowledge and experiences we have gained for national glory. Let educate our people and our communities to embrace moral obligations toward each other in a way that encourages all communities to adhere to the highest standard of ethical and moral conducts in everyday life.  If we all reclaimed our loss mores, norms, customs, communal ethical principles, and other values, we become more dignified. Our people and communities can again begin to recognize evil in things like child abduction, cattle rustling, laziness, and corruption, cunningness, and properties thefts.  What an amazing story would that be for South Sudan to witness a complete return of moral life?  

Finally, as I said earlier, the blaming game is not helping us in our collective efforts to fight problems facing our country. We have done enough damage to each other and that didn’t work to anybody advantage.  Instead, we need to extend our hands to each other with a message of peace, love and forgiveness.  For those who like to be critics, nothing wrong with that. However, let be good skeptics and contrarians who give any idea a due consideration regardless of where it originates from.  Sometimes, the best solutions are found in strange places and /or come from strange people. Therefore, whatever your political and social persuasions are, listen to your conscience, practice moral fairness, hard work, self-restraint, national patriotism and embrace constructive dialogue. We can be certain that we can build a morally and a prosperous South Sudan.

About the author: Phillip Manyok is a former Lost Boy of Sudan and a SPLA veteran himself.  He holds PhD in Metaphysical Science from Institute of Metaphysical Humanistic Science, Master of Art International Relations and Conflict Resolution from American Public University, Bachelor and Master of Metaphysical Science from Institute of Metaphysical Humanistic Science, Bachelor of Science in Political Science from Southwest Baptist University, Associate of Arts from Penn Valley Community College and he is currently a 4^th year PhD student studying conflict Analysis at Nova Southeastern University.

Is Israel an Ally or a Political Liability to the United States?

-Abstract-

The convoluted relationship between the United States and Israel is sometimes difficult to understand. Since Israel founding in 1948, United States foreign policy seemed to have heavily leaned in favor of Israel especially in the years following the Cold War. During the Cold War, United States support for Israel was justified because it was one of the few states in the region that embraces Western ideals and oppose to communist ideology.  But after the Cold War, it is not clear to many people why United States foreign policy still favors the Jewish State particularly when U.S  such foreign policy puts Washington at odd with the Arabs world. Moreover, there is another element that this paper will address as well. What roles do neoconservatives and pro-Israel lobbyists play in maintaining this dubious U.S-Israel alliance? In this paper, the author argues that neoconservatives and pro-Israel lobbyists support policies that have made U.S- Israel alliance a political and economic liability for the United States?

-Literature Review and Analysis-

       The pro-Israel advocates like AIPAC, Neoconservatives and American Jews in the United States argue that the United States national security interests are intricately linked to security and peace of the Jewish State. To them, for the United States to secure it regional interests in the Middle East, it is very important that Israel is kept secured from some of the regional rogue states and actors that surrounded the Jewish State (Walt, 2007, pp. 49-77). They argue that United States unlimited support to Israel is a matter of a mutual benefit.

     This argument sometimes does not meet the basic justifications worth the cost that the United States pays for its unlimited support to Israel. However, this has been the case through the six decades that this convoluted alliance has existed. First, United States has been giving a lot to Israel and it getting very little or none back in return. The United States spends billions of dollars and diplomatic assets of unlimited value every year to support Israel and it’s expected no reciprocity from Israel.

      Second, Israel unlike rest of the countries in the region, Israel does not have substantial natural resources like oil or natural gas that the United States needs for its economic prosperity. Yet it’s spent billions of dollars to support a country that does not provide any economic incentives that may justify why United States should commit to keep such alliance. Third, Israel geopolitical location and its significance are overemphasized by those who argue that Israel is an important asset to the United State geopolitically.  There are states like Bahrain, Saudi Arabia, Kuwait and other Gulf states that are homes to United States military bases yet United States doesn’t spend the same amount of resources in these countries to maintain its military interests in the region.

      Instead, the United States unchecked support for Israel creates uncertainty that is threatening its strategic allies in the region.  Fourth, these people argue that Israel is a weak and a besieged state surrounded by aggressive states that seek to wipe Israel off the map. While this is a true statement, there is a problem with such argument as well.  This applies to early years following the founding of Israel when it was still young and weak a nation.  Today, Israel is not the same nation as it was in 1948 or 1950. It’s no longer a small state and neither is it weak state anymore.

     Today, Israel is by any account has the most powerful military capability compared to most of its neighbors. It’s even has nuclear weapons which makes it one of the few nations on earth that possess such capability. Israel is powerful enough that it defeated six Arabs nations in a single battle and for that reason alone, it should not be considered as weak and a besieged nation.  In fact, the opposite is true. Israel has been the one besieging it neighbors which is contrary to what pro- Israel and neoconservatives would want people to believe.

     The point is Israel does not have any special strategic value to the United States that supersedes that of other U.S allies in the same region. The truth should be, United States support for Israel has been based on historical guilt or moral dilemma created by holocaust and it has little to do with strategic  alliance  that those who promote U.S unlimited support for Israel seemed to promote. The point is those who argue that United States support for Israel is a matter of national and regional security missed the bigger picture or they have failed to recognize the negative consequences of this alliance.

          Unfortunately, this narrative has saturated the public discourse in the United States because of the way the neoconservatives and other pro- Israel have steered the debate.  Their common narrative has been that, it is in the best interest of the United States to ensure that Israel is safe and secured from its neighbor. They argue that when Israel achieves security; United States would eventually become safe as well according to neoconservatives and pro-Zionists theory. The other theory that neoconservatives throw around very often is the notion that Israel and the United States share common idea e.g. commitment to human freedoms and democracy.  They argued that Israel is a democratic state in a tough region of the world and that its needs U.S support to preserve Israel’s democracy (Walt, 2007, pp. 78-81). Whatever their arguments are, this paper argues that United States continues support for AIPAC and Israel in general has turned into a political liability and does not serve the United States regional security interests anymore.

     Sure, Israel did play a significant role during the Cold War and it deserves recognition for its role in fighting communism.  No doubt, during this challenging time for the United States, Israel played a role that was in the interest of the United States. Not only that, Israel action in 1981 to destroy nuclear reactor site in Iraq for example was one of the few instances where Israel could be argued  as an ally for the United States. But again, it could be argued that Israel took out Iraq nuclear reactor for its own security concerns. However, in that context, Israel action to destroy Saddam Hussein’s nuclear reactor was a rare instance of a mutual interest between the two countries (Gold, 2006). While this action and others few instances pointed to a period in which Israel and United States alliance seemed to have thrived on mutual interest, it is not the case anymore. Middle East has changed in a way that threatens this dubious alliance particularly in this age of terrorism.

     First, even if people in the U.S. think that Israel is its ally, Israel does not behave like one. Since it’s founding in 1948, Israel has acted unilaterally in land grasping from it Arabs neighbors of which it sometimes never had any consultation with United States on how to approach some of the land disputes that it has with it Arabs neighbors.  The several regional wars that Israel fought with its neighbors is a testimony to this Israel’s thirst for land conquest both which some of have affected the United States negatively.   Over the years, Israel has been antagonizing its Arabs neighbors and United States has suffered lots of collateral damages associated to Israel poor decisions.  For instance, the bombing of United States military barracks in Beirut and U.S. Embassy both which resulted into death of more than three hundreds United States citizens  occurred because of  the United States  support to Israel.

       Second, this perceptual sentiment in the region has become a base of anti Americanism in the Middle East which in general sense does not serve United States regional interests.  It has transpired into radical fundamentalism which threatens United States national security as well as it Middle East interests.  Osman Bin Laden for example blamed suffering of the Palestinians and other Arabs in the region on the United States continue support for Israel's policies that resulted into occupation and oppression of the Arabs. As a result, Bin Laden said, he was forced to rise up against Zionists and their sympathizers.

     Third, Not only is this continue United States support  for Israel is becoming recruiting tool for  Islamic fundamentalism in the region, there are states in the region that once respected United States and have  at one point in the past been considered allies to the United States. States like Jordan, Egypt and Lebanon had worked with United States or neutral toward the United States. However, in the last few years, United  States have lost Jordan as an ally, Lebanon is slipping away as a result of Hezbollah influence inside Lebanon and Egypt is going through a transition and nobody knows the outcome of the Egyptian’s political situation. If Islamic Brotherhood ascends into power, there is a great danger that United States is going to lose Egypt-U.S alliance. All these happened as a consequence of the United States continue support to Israel.

     Fourth, pro-Israel lobby in Washington, DC and across America exercise an enormous power to the extent that scares policy makers to offer harsh criticism against Israel’s government. As a consequence United States policy makers are forced to operate with a divided loyalty because of political pressure coming from Israelis lobbyists. It’s a disservice to the United States citizens to have their leaders and legislators to be held hostage by neoconservatives and lobbyists who support foreign government interest rather than that of their own nation. Not only that, owing allegiance to a foreign government or cause that doesn’t serve the true interest of the United States is contrary to moral value, [the pledge of allegiance ] that many of the so called neoconservatives pride themselves with.

     Fifth, Israel is becoming an economic burden to the United States not much because of the financial assistances that Israel gets each year from the United States government… but as consequences of Israel bad decisions and behaviors towards the Arabs world. The 1970 crises in the Middle East [ 1973 Yom Kippur War, Israel invasion of Lebanon both in 1981 and 2006, and rise of radical Islamic fundamentalists ] both which Israel is either responsible for initiating or come as a negative consequence  of perception that the Arab world have about the United States position on Israel (Walt, 2007, pp. 51-58).

      To put this into perspective, during the 1973 Yom Kippur war for example, American economy suffered because of the oil embargo that the Arabs imposed on the United States as a punishment for United States support for Israel. In addition, allow me to phrase deceased Al Qaeda’s leader who once said, “Stop supporting Israel or else, I would bankrupt America to an extent that America wouldn’t be able to support itself let alone supporting Israel.” Sadly, Bin Laden was right.  Today, American’s economy is nearly bankrupted if it not already bankrupted because  of two wars on terrorism that the United States is fighting against  radical groups like Al Qaeda and Taliban both which  emerged because of hate in the Arabs world against the United states.

      In summary, the argument that United States national security is intricately linked to Israel security needs to be re-examined. By examining the United States-Israel alliance, it may shed some lights on why United States unlimited support for Israel has turned into political and economic liability. The United States needs to realize that it will never achieve a total democratic world. Therefore, it needs to stop meddling in the affairs of the Middle East especially when the United States national and regional interests are not at stake. This automatic support for Israel that many pro-Zionists and neoconservatives advocate for undermines the United States quest for a world ruled by laws of nations.  It’s about time that Americans realize that until the Israel starts acting within the international norms should U.S-Israel alliance be a worthy endeavor. Moreover, re-examining the scope of this U.S unlimited support for Israel may provide American public with new perspectives as to why U.S-Israel alliance may not be in the best interest of the country.

References

Gold, Dore. (2006). The basis of the U.S.-Israel alliance: An Israel response to the Mearsheimer-Walt assault. Jerusalem Center for Public Affairs, 5, (20).  Retrieved October 28, 2011, from: http://www.jcpa.org/brief/brief005-20.htm

Sniegoski, Stephen. (2006). Israel: Strategic ally or liability? Retrieved October 28, 2011, from: http://houston.indymedia.org/news/2010/07/70788.php

Mearsheimer, J. John, & Walt, M. Stephen. The Israel lobby and U.S. foreign policy. New York, New York: Farrar Straus Giroux.