Establishing a culture of peace and peaceful societal coexistence and its impact on economic stability Sudan’s application study as an African state during the period (1956 – 2023)
Prepared by the research
- Prof. Dr. Salah Mohamed Ibrahim Ahmed, professor of economics, dean of the faculty of economics and banking studies, White Nile University, Kosti, Sudan
- Dr. Abdelrahman Mohammedain Abdelrahman Ahmed, Associate Professor, White Nile University & EL Imam EL Mahadi University – Kosti- Sudan
Democratic Arabic Center
Journal of Afro-Asian Studies : Twenty-First Issue – May 2024
A Periodical International Journal published by the “Democratic Arab Center” Germany – Berlin
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Abstract
The study aimed to introduce the value of peace, peace, security and safety for human life, and knowing that peace and peace guarantees the living and luxury security, and that the lack of societal peace and peace leads to the deterioration of the economic situation, and the problem crystallizes in the lack of peace and security, the hostile spirit prevailed, the many aggression and injustice, and the survival of the strongest has become And whoever cannot fight does not exist in life and his fate of annihilation and disappearance, and highlights the importance of studying for peace, security and safety is the importance, value and urgent need at the present time, and the study used the historical descriptive theoretical approach, and the study resulted in the most important results where Sudan did not know peace, peace, stability and community coexistence Since he obtained his independence and one year before independence, as a result of tribal and regional conflicts, a sense of injustice and marginalization, and the establishment of armed rebel movements supported by external parties, and that Sudan has not witnessed stability in the ruling due to the large number of military coups that followed the power of government in Sudan, and just as the leaders and the elite are Political was characterized by weakness and fragility and lack of clear vision and programs for the many parties that do not agree on national principles and constants, and another is that colonialism is behind a legacy that is burdened with the differences, racist cliffs and class division charged with hatred, hatred and a sense of despicable inferiority that leads to instability and wars, and the emergence of several rebellious movements. It calms down as the movement of a movement, after which several movements are established, and the most important recommendations the state should meet the vulnerabilities of foreign external interference and not to submit to any initiative to bridge the rift from the outside, provided that the dialogue inside Sudan is in a national spirit away from the interference in the Sudanese internal affairs, and the necessity to refer to The voice of the mind, the rationalization, the rejection of the division, the diaspora, the autism and the lack of submission to the dispersal of the plural of insults, insults, phrases and importing words that are exotic on Sudan, the government must vigilant, cautious and caution from agents and employment labor and betrayal, and to preach and take the lessons from the countries that have collapsed and slipped into the abyss due to dispersion and tribal cliff And racism and regionalism.
Introduction
Peace and peace are two inseparable terms that have a sublime value, and are closely related to man, human behavior, morals, and spiritual values upon which humanity is built. God), and man is derived from man from intimacy and affinity against brutality and savagery, and the human soul is familiar with peace and stability and rejects violence, terrorism and disturbances, and therefore we find man, since his creation, longing for stability and peaceful coexistence and rejecting conflict, conflicts, wars and fighting, and desires a stable life and a stable life for God’s saying: (And to you There is stability and enjoyment on earth for a while) Surat Al-Baqarah, verse 36. Human souls are innate in communal coexistence in tolerant, cooperative, peaceful societies that love goodness for others, and societies love peaceful coexistence, cooperation, solidarity and collaboration in order to create a safe and stable environment that provides them with their sustenance in abundance without conflict, wars or Fighting over economic resources, sovereignty, control and hegemony, and man by nature loves the king who does not wear out, eternity, continuity and continuity in achieving goals and desires and looking forward to what is better and better, and hates humiliation, humiliation, homelessness, displacement and instability in his daily life, and from this standpoint man must know the value of community peace permanent peace and a stable and comfortable life, and rejects violence, terrorism, aggression, looting, looting, plotting and bullying others under the pretext of plundering their resources and creating a chaotic life that disturbs their peace and makes their lives hell and torment, as is happening today in terms of killing, displacement, looting, looting, violence and an insecure life that man does not desire, and therefore it is necessary to broadcast Spreading a culture of societal peace and peaceful coexistence that guarantees a tolerant and peaceful society, to contribute to building an environment of tolerance and virtue, rejecting violence and conflicts between peoples, and creating a healthy society that honors the human being who has been honored by the Creator.
The first axis: the methodological framework and previous studies
1-1. Study problem
The world today has spread wars, conflicts and conflicts, there is no peace and security, the hostile spirit has prevailed, aggression and injustice have increased, and survival has become for the strongest, and whoever cannot fight does not exist among all creatures, and his fate is extinction and disappearance
2-1. The importance of the study
Because of the importance and necessity of peace, security, and safety at a time when the spirit of aggression, oppression, domination, injustice, tyranny, and blocs prevailed, and consequently panic, fear, and terror prevailed among the peoples of the world, and the fate became unknown, and life became more precarious, displacement, and an escape from death that pursues man anywhere and at any time. Peace and security are wandering in the land without evidence or a specific destination. He struggles with the challenges and obstacles of life and suffers hardship and harsh conditions from the scourge of wars, homelessness, displacement and refuge in the land.
3-1. Objectives of the study
1/ Understanding the value of peace, security and security for human life.
2/ Wars, conflicts and aggression lead to instability and social peace.
3/ Knowing that peace and peace guarantee a secure, stable and well-being life.
4/ The lack of societal peace and peace lead to a deterioration in the economic situation.
4-1. Study hypotheses
1/ There is a significant relationship between peace, community coexistence, stable life, and decent living.
2/ There is a substantial relationship between community peace, coexistence, wars, conflicts and tribal disputes.
3/ There is a significant relationship between social peace, coexistence and economic stability.
5-1. Study methodology
The study used the descriptive historical-theoretical approach.
6-1. Limitations of the study
Spatial borders: Sudan, Africa.
Temporal boundaries: 1956-2023.
Objective limits: study of spreading the culture of peace, peace and community coexistence and its impact on economic stability.
7-1. Sources and tools for collecting study data
The primary sources include the Holy Qur’an and the Noble Prophet’s Sunnah, and the secondary sources include books, references, volumes, magazines, periodicals, and the Internet.
8-1. Structure of the study
The structure of the study consists of the first axis, the methodological framework and previous studies, the second axis: the theoretical and conceptual framework, and the third axis: the study literature on African and Sudanese peace and security, the conclusion, results, recommendations, and a list of sources and references.
9-1. Previous studies
In this regard, several workshops, seminars, dialogues, forums, and peace forums were held that focused on the political aspect, neglecting the social and societal aspects, and did not take into account the dissolution of tribalism and racism, and also did not study the subject carefully from several aspects, and therefore there were no previous studies that could be referred to.
The second axis: the conceptual theoretical framework
1-2. The concept of peace
A general holistic concept that indicates stability, security, and safety, and the human being in his life seeks stability, a safe life, and a decent life, and also he is in a continuous search for a stable living environment, as he moves away and avoids destabilization and homelessness, and peace is a word that has its meanings and meanings, peace is safety from the misfortunes and calamities of time And man by nature loves security and security from fear, according to the Almighty’s saying: (He who fed them from hunger and secured them from fear) Surat Elaf Quraish, verse 5, so Islam is a comprehensive religion that calls for peace, peace, love for others, cooperation, brotherhood, compassion, cohesion, and love for others, and it hates injustice and aggression, and that people live in love And harmony and harmony, and he hates transgression, aggression, violence and killing, as in the Almighty’s saying: (And whoever kills a soul, it is as if he had killed all people, and whoever saves it, it is as if he saved all people). Believers fight and make peace between them, so if one of them transgresses against the other, then fight that which transgresses until it fulfills the command of God) And the Almighty says: (Fighting is ordained for you, and it is hateful to you) Islam hates fighting, fighting, and warfare, and commands man to stay away from fighting, wars, conflicts, and disputes because they are destructive, destructive, and destabilize human life. It makes human life suffer, loss, destruction and ruin.
Destructive and destructive and destabilizes human life, and makes human life suffer, loss, destruction and ruin.
2-2. Societal conditions and coexistence in Africa
As for the countries of Africa, they are countries in which life is bad and injustice and aggression spread. We find the continent of Africa characterized by conflict, wars and fighting in order to reach power and wealth, as well as this continent inhabited by many tribes, races, races, languages, dialects and diverse and different cultures, and it has customs, traditions, legacies, customs, and African countries rule it African customs, and the rule is military, and there is no democracy in the rule of the people by the people. Rather, there are military leaders and generals in power, and therefore there are many military coups in it and the army controls the rule in it, and therefore there are many security breakdowns, lack of peace, security and safety, and there are many wars and conflicts over power and there is no stability. and societal peace, there is a lot of displacement and refuge in neighboring countries, and there is no peace, peace, security, and stability, and there is a lot of flight, displacement, famine, and abnormal death, and there are almost no ideals and morals, and the life of the jungle prevails, beatings, looting, robbery, injustice, oppression, and an insecure life, and the African peoples tend to violence, killing, bloodshed, and grinding. The prison, and the human being who was honored by the Almighty God, has no value or dignity, as he can be slaughtered, chased, and attacked. The African continent is characterized by chaos, wars, weapons, destruction, and devastation. They destroy their homes with their own hands and kill themselves by themselves.
Therefore, African peoples are unproductive, produce, market death, spread terror among their people, and relentless wars. It burns and destroys all green and dry land, and the African peoples are increasing in disease, ignorance, malnutrition, poverty, and death, and these peoples live on relief, aid, gifts, and grants. And societal coexistence, peoples who have ground themselves and cannot live in security, peace and peace, and given the wars, killings, displacement and insecurity that Africa is experiencing, and therefore the African Peace and Security Council was established to look into these conflicts, disagreements, rivalries, the large number of weapons and the brave fighters who do not fear death and do not care how They kill or fight, and death and life are equal to them. They are tired of living and life in such harsh conditions. War ignites in them in a few seconds. Corruption, theft, looting, plunder, and trespassing on other people’s property spread among them. In African countries, it is increasing day by day, just as it has become an African that suffers and lives under the fire of wars, drinks the cups of death’s poison and condemns itself to death, just as an Africa in which the system of government changes in an unusually continuous manner, and also suffers from economic fragility, the horrific deterioration of economic conditions and weakness in the infrastructure Weakness in individual incomes, national income, gross domestic product, and poor health, educational, security, defense, and judicial conditions.
Establishing a culture of peace and social coexistence in African countries, renouncing extremism, terrorism and the struggle of armed movements, unregulated armaments and always carrying arms in a terrifying manner created a kind of instability and ignited war and spread fear and panic among African peoples, which made most African countries insecure, and this has happened That was when genocide took place in many African countries, and the outbreak of wars in Africa was caused by the suppression of freedoms, injustice, marginalization, inequity in the distribution of wealth and income, and poor development, and African countries were affected by the culture of colonialism. Help in the absence of peace and a stable life, the culture of peace and peace is consistent with democracy, freedom and justice, the spread of tyranny and the use of coercive force, oppression and domination and the creation of an insecure and stable life, and life conditions characterized by cruelty, killing, rivalry and creative chaos, and therefore most African countries did not witness peace, stability and safety, and then The great superpowers use with the African countries a policy of division that prevails with the aim of being preoccupied with wars and deadly conflict and neglecting the optimal exploitation of its resources and benefiting from its resources, and this is the root and stick policy that makes the African countries dependent states affiliated with the sovereign, pioneering and dominant great powers over the African peoples and African leaders and uses with them The policy of subordination, subordination, humiliation and humiliation.
3-2. the effects of external interference in African affairs
Most of the African countries continued to suffer under the pressure and hegemony of the superpowers, which made the African countries live without peace and lose their resources and live under the command and sovereignty of the great powers. And the will of the African countries, making them shackled and bound by the decisions of the superpowers to do what they want, and make them bereft of will and determination, do not progress or develop, and live under the line of poverty, hunger and disease, and do not know peace, peace and social coexistence, and kill each other and do not enjoy peace and safety, just like the life of the forest , which does not know peace, social coexistence, and a stable life, and this matter depends on disciplined freedom that fights chaos and gives everyone his right and does not conflict with the interests of others. Peace is a value and sound human behavior that does not leave chaos a gap through which it penetrates among peoples, and man by his instinct seeks peace, stability and the spirit of coexistence Security, well-being, and decent living. African countries were dominated by the spirit of bickering, hatred, disagreement, and racial and ethnic strife. African countries, since they gained their independence, have not known peace and peaceful coexistence. Rather, they have been suffering from the scourge of wars, division, separation, fragmentation, dismemberment, hatred of each other, encroachment, injustice, entanglement, and clashes that do not know their way to democracy and freedom. Disciplined, peace and peace, that’s what made
Entanglement and clashes that do not know their way to democracy, disciplined freedom, peace and peace, this is what made Africa suffer humiliation and humiliation, and death haunts its people everywhere and there is no language of dialogue and a culture of accepting opinion and other opinions, so what African countries are experiencing today calls for several conferences to study the situation What Africa has reached through the loss of safety and social peace among its peoples, and we are living with this bitter reality and an environment fraught with tension, turmoil, pressures, conspiracies, strife and schemes that want African countries to live in conflict and conflict and not exploit their resources or enjoy them or achieve economic conditions that lead to prosperity and a decent life. Rather, they will remain forever at the bottom, and their peoples will be oppressed, humiliated, belligerent, hostile, intolerant, and non-peaceful and dominated by evil spirits. After that, the superpowers will benefit from African economic resources, and all African countries are rich in natural and human resources, but they cannot exploit and benefit from them to create peace, security and safety.
The third axis: the conditions of societal coexistence in Sudan
1-3. The successive governments that have ruled in Sudan since independence
Since Sudan gained its independence in 1956, it has lived in unstable conditions, and it does not have a continuous life at one pace. Ruling, blocks, partisanship and divisions are important factors in establishing peace. So, that each party does not trust or cooperate with the other party, and hollow organizations devoid of future plans and visions, and they do not have principles and constants in which they meet. And separate sects and armed movements that are not united by the unity of the homeland and do not line up around a single vision that serves the goals and interests of the homeland, and loyalty to the party and sect and organization comes first before the homeland, and these parties and sects remained in constant disagreement that they do not rest in mind, and they do not know the love of the homeland, as loyalty is to the leader and leader before loyalty to the homeland, And they became divided and divided, with no link that binds and unites them. Rather, they are dominated by hate speech, rivalry, hatred and hatred, eating each other and killing each other. They do not know an entrance to peace. They are afflicted by partisan, racist, tribal and regional strife. Their independence without visions and plans agreed upon by all. Rather, all their concern was for Sudan to be for the Sudanese and for them to rule themselves by themselves without one unified agreed-upon vision.
Only disagreement, dispersion, disunity, and struggle over the chairs of power, and thus the instability of the ruling system and the political system, was the first civilian government after independence in 1956, followed by a military government, and the military regime of November 17 in 1958-1964, despite its strong association with the military institution, granted limited participation from During the elections of the Central Council, the government of General Abboud, which continued to rule until the October Revolution of 1964, then a civilian government headed by Al-Azhari and Abdullah Khalil, and in this period that followed independence, several rebel movements emerged, Ananya 1 and Ananya 2, and it continued for years until it was followed by the second Mayo military coup government in (May 1969-1985) Nimeiri’s government during the Mayan era, and he continued to rule for nearly sixteen years. Several rebellious movements also emerged, most notably John Garang’s movement in 1983, Hashim al-Atta’s coup movement in 1976, the Battle of Jazira Aba in 1970, the movement of mercenaries, and then the popular uprising against the rule of The military in Rajab, April 6, 1985, and the army assumed the reins of government headed by Field Marshal Mohammed Hassan Suwar al-Dahab. A transitional government took over the position of Prime Minister, Dr. Al-Mahdi and Al-Mirghani, which lasted from 1987 to mid-1989.
(2-3) The period of the rule of the National Salvation Revolution:
The third military coup took place on June 30, 1989, headed by Field Marshal Omar Hassan Ahmed Al-Bashir and the leader of the Islamic Movement, Dr. Sheikh Hassan Abdullah Al-Turabi. The Salvation Government devised specialized conferences for peace and planning, and a system of grassroots conferences, and continued to rule the totalitarian and clutching government, after which disagreement and separation occurred in 1999 under the leadership of al-Turabi, who disagreed with President al-Bashir, and the rule continued with opposition, disagreements, and rebel movements against the government, wars and rivalries, as the government searched for peace and was several The peace agreements of Machakos, Naivasha, Juba, Doha, and others, but these agreements did not last, violations and non-compliance occurred, and they were not crowned with success and continuity. Years until 2010, and a popular referendum was held for the people of the south, and recognition of their right to self-determination regarding secession or unity, and the people of the south chose secession by a large percentage approaching 98% for the option of secession, and South Sudan separated on July 9, 2011 as a separate state from Sudan called the State of South Sudan headed by General Salva Kiir Mayar Det and his deputy Riak Machar, and the state of South Sudan was established and carved out
One-third of Sudan’s land, its population, and three-quarters of its wealth and resources, which had a significant impact on the Sudanese economy, which witnessed a period of peace and the cessation of wars, prosperity, great growth, unparalleled economic stability, stability of the Sudanese balance of payments and the trade balance, and foreign trade witnessed a great boom, and an improvement in international relations and foreign trade, and it became Sudan occupies a prominent position in international trade. It was open to the countries of the world. After the separation, the economic situation in Sudan was affected. There was a terrible collapse and deterioration in the country’s economy, high prices, poverty, and hunger, lack of liquidity, fuel and sustenance.
3-3. The transitional government after the fall of the National Salvation Revolution
The Sudanese people have become suffering from the deterioration of the political situation, as well as the large number of external pressures on Sudan, plots and schemes to weaken the government and split the ranks of unity, and weak people’s confidence in the system of government, which led to the people going out in peaceful revolutions, popular demonstrations and sit-ins calling for the president and his government to step down from power, and these overthrew The revolution with the rescue regime on December 19, 2018, and the army and civilian leaders assumed power according to an agreement and a constitutional document, but there was a lack of trust between the two parties to the agreement, and there were insults, quarrels, and exchanges of unacceptable phrases and words imported and alien to Sudan, and the contract was broken, and skirmishes, disagreements, and the spirit of hostility, insult, insult, recklessness, and contempt prevailed. Where there was no adult, mature political elite managing the country’s affairs with skill and competence, and the political situation worsened until it reached a political impasse, disagreement at a sharp pace, accusations, hatred, erosion of trust, and problems that led to the dissolution of the partnership between the military and civilian leaders, which resulted in a strong struggle and monopolization of power and the solution of both The Sovereignty Council, the Council of Ministers, and all members of the two councils, and the military leaders monopolized the rule and managed the country’s affairs militarily on October 25, 2021, and the political situation became tense, and divisions emerged between the political blocs and political parties between supporters and opponents. Initiatives that did not get fat and sang from hunger, as the framework agreement and the democratic bloc emerged and chaos prevailed. Indeed, fierce clashes and bloody and catastrophic fighting broke out, in which lives and victims, both civilians and military, were claimed, on the morning of April 15, 2023, and the sounds of weapons of all kinds resounded, and clouds of thick smoke rose and covered all the sky of the state of Khartoum, the Sudanese capital, so the disaster and the great tragedy were, and the clashes that do not know The armistice destroyed buildings, urbanization, and infrastructure, and terror, fear, and panic prevailed, and displacement to safe, stable places, left all And they left all their possessions, assets, and wealth, and chose to get out with their lives from death that haunts the residents of the capital, and does not know stability and peace, and war thieves and chaos spread among the people, so thefts, looting, robbery, and killing abounded, and the specter of death began to haunt the Sudanese people, so there was a lack of peace, stability, and societal coexistence, and attacks and aggression on homes became The expulsion of families from their homes and the looting of their cars and all their wealth is a chaos that strikes its mounds and spreads and continues for more than months and tragic manifestations that do not know peace and peace, as the voice of reason and wisdom was absent, and the sound of weapons was loud, warning of the alarm, and the society lost peace, peace, safe coexistence, security, stable living and a comfortable life for what it gained. Support them, so take heed, O people of sight, and the fires ignited that burn and destroy everything around them, not excluding anyone, and people tasted the bitterness of war and people felt their loss of peace and peace, and therefore we must feel the value of social peace, peace, and safe coexistence between members of society, litigation for small matters, cohesion, and community cooperation in what benefits people He keeps evil and satanic hostilities away from them, and instills in their souls love, intimacy, peace and peace so that they can enjoy a life of peace and stability.
4-3. searching for peace in Sudan
No one talked about the threats to peace and peace, but the problem of southern Sudan came to mind, but what is the relationship of the north to the origin of the problem of the south? Historically, the beginning of the problem of rebellion against government authority was in August 1955, that is, a year before the declaration of independence. It is therefore a premature rebellion, and it is the fruit of the British inheritance of the independent government of Sudan, and this is an old British habit that did not leave a colonial power without leaving behind a rooted, intractable problem that has no solution, such as Kashmir In India, Biafra in Nigeria, and the problems of minorities and races in all the colonies, it is a problem of mistrust that the West has cultivated and continued to nourish with the same psychological element after his departure. Effort in holding several conferences as follows:
A table showing the conferences and talks that took place in the search for peace and peace
Outputs of the talks Conference venue and talks history
Knowing the causes of the problem, its roots and historical influences, the conference concluded with an integrated vision for addressing the core problems and axes for dialogue with the rebel movement. The negotiations extended to about 18 rounds of negotiation. Khartoum, September 9, 1989
A constitutional conference was held, the constitution was presented to the people, and the movement recognized the decisions of the dialogue as a basis for resolving the problem. First Nairobi Meeting 11/30 – 12/5/89 Securing a peaceful solution to the problem, holding a referendum to find out the options of the people of the south. Frankfurt talks 23-25/1/92. Agreeing to meet for a second round, recognizing that Sudan is a multi-ethnic, multilingual and multicultural country, the responsibility of each party in determining the form of transitional arrangements, forming a committee to consider the distribution of national income, recognizing the war’s destruction of infrastructure and the displacement of families, rebuilding war-affected areas during the transitional period, recognizing That the problem can be solved only through peaceful negotiation. First Abuja 26/5 – 4/6/1992, the agreement of the two parties to the second Abuja negotiations without preconditions. Entebbe negotiations 23-24 February 1993
Confirming the commitment of the two parties to the principles put forward in the Abuja Conference (May-June) 1992, negotiating a second meeting in May. The second Nairobi meeting, April 23, 1993
Negotiation on ten general principles, five of which were decided upon: the two parties confirmed their adherence to the unity of Sudan and decentralized rule in the transitional period, narrowing the conflict gap and working to build confidence, pledging to work towards peace, appointing a committee to distribute income during the transitional period and establishing a reconstruction commission, defining powers Federal, state and joint. Abuja two 26/4 – 17/5/1993. The agreement to resume negotiations at a later time to resolve continuous issues. The third Nairobi meeting 10-25/5/1993. The two parties pledged to provide an appropriate environment for talks to ensure the success of the IGAD peace initiative, to form high-level delegations fully authorized to decide on the matters raised, to allow relief agencies access to the affected areas, to call on the international community to support the initiative, to authorize the IGAD Foreign Ministers Committee to develop a framework and work program for the peace talks.
The first IGAD in Nairobi 3/17/1994. Opening corridors to transport relief to various regions. The responsibility of the IGAD Committee and Operation Lifeline is to follow up on the implementation of the agreement. Nairobi – Relief Corridors Agreement 5/17/1994. It did not produce positive results, so the parties agreed to another meeting on 9/5/1994. The fifth Nairobi meeting on 7/18/1994. The two sides did not agree on specific points, and no statement was issued on the talks. The sixth Nairobi meeting, September 1994. Continuing efforts to achieve peace, working to overcome the differences that emerged in Nairobi in May 1993, forming a committee of ten people to secure access to relief for those affected, issuing the Fashoda Peace Document. Peace from within – Fashoda 4/8/1993. Issuance of the Juba Declaration (for war, yes to peace and national and federal unity), a declaration by all representatives of the political and social forces in southern Sudan of the following: adhering to the unity of the homeland, completing the implementation of the federal system (federal), condemning and rejecting foreign interference, adhering to the achievements of the national salvation revolution, calling for armed forces To answer the call for peace. Juba Forum for Peace Forces 14/5/1994
The Peace Charter (signed in Khartoum in April 1996), putting an end to the fighting and resorting to a peaceful political solution, preserving the unity of Sudan, Sharia and custom are the sources of legislation, taking into account the privacy of some states in issuing their legislation, citizenship is the source of rights, and recognition of the cultural diversity of Sudan, everyone is bound freely Religiosity and belief, distributing powers, wealth and resources fairly to bring about social development, agreement on a transitional period in which stability and a reasonable amount of social development will be achieved in the south, at the end of which a referendum will be held among the citizens of the southern states for self-determination, the establishment of the Southern States Coordination Council to complete the implementation of the agreements, and this charter led to the signing of Khartoum peace agreement with an estimated number of warring factions and their return to push peace efforts forward. Al-Nasser 6/10/1996
Establishing a permanent secretariat for the IGAD initiative. IGAD Nairobi talks 7/19/1999. The SPLM renewed its demand for the separation of religion from the state and not stipulating Islamic law as a source of legislation, its insistence on defining the borders of southern Sudan, which includes the regions of the Blue Nile, South Kordofan and Abyei, and its renewal of the call for the confederation project. IGAD talks, Addis Ababa, 5/8/1999. The rebel movement linked the cease-fire to the cessation of oil exports. The government rejected this condition and the IGAD countries denounced it because it is a new matter, and the government indicated that it is committed to a fair distribution of wealth. IGAD Nairobi Summit 2/6/2001
Source: Future Studies Series, Major Transformations in Sudan 1989-2000, Center for Future Studies, 1st Edition, February 2002, printed by Al-Salhani Foundation – Damascus, Syria, pp. 63-64-65-66.
5-3. The secession of Southern Sudan
Away from the rebellion movement, several factors led to the departure of some southern leaders from the framework of peace after they signed the agreements, among these factors were the sharp tribal differences even between the sons of the same tribe and the aspiration for leadership even through war, and foreign interventions, so Major General Karbino Kuanin rebelled until he was assassinated by the forces of John Qartaq, followed by Dr. Riek Machar, the head of the Coordination Council, who allied again with John Garang. The peace agreement and his march were not affected by their return to the ranks of the rebellion, and the march continued to achieve its desired goals. These agreements that took place between the government and the various factions of the people of the south and the Nuba Mountains (Political Charter – Agreement) Khartoum for Peace – Fashoda Agreement – Nuba Mountains Agreement) led to a major breakthrough in internal and external relations, and it seems clear that the line of peaceful negotiation that the government has followed for years tirelessly to reach the beginnings of peace has borne fruit and yielded peace, goodness and blessings, and the state saw the need to link the peace process in Sudan through development through the Foundation for Peace and Development.
Conclusion: It includes findings and recommendations as follows:
6-3. Results
1/ The study proved that Sudan has not known peace, peace, stability and social coexistence since it gained its independence and one year before independence, as a result of tribal and regional conflicts, a sense of injustice and marginalization, and the emergence of armed rebel movements supported by external parties.
2/ The study proved that Sudan did not witness stability in governance due to the large number of military coups that successively overthrew the ruling regime in Sudan.
3/ The study confirmed that the leaders and the political elite were characterized by weakness and fragility and the absence of a clear vision and programs for the many parties that do not agree on national principles and constants.
4/ The study showed that Sudan is characterized by cultural diversity, languages, races, tribal, racial, ethnic, border, geographical and climatic diversity.
5/ The study proved that colonialism left behind a legacy burdened with differences, racism, and class division fraught with hatred, hatred, and a sense of despicable inferiority that lead to instability, wars, and the emergence of several rebellious movements that do not calm down whenever a movement is suppressed, as a result of which several movements arose.
6/ The study proved that peace, peace and social coexistence are related to stability, economic growth and economic development.
7/ The study showed that colonialism has the upper hand because of the differences it instilled that led to the lack of peace, peace and societal coexistence to this day, in addition to the conspiracy and plans that target the unity, sovereignty and existence of Sudan.
8/ The study proved that there are efforts and strenuous endeavors to extinguish the flames of war and rebellion and to build Sudan and its economic progress due to the enormous and abundant economic resources that Sudan enjoys.
9/ The study proved that there are great ambitions in the resources of Sudan from several countries representing the eastern and western blocs that fan the fire and ignite strife and hatch conspiracies to divide and fragment Sudan into several small weak states with which it is easy to plunder the wealth and resources of Sudan after tearing it apart and cutting it into parts and small states.
10/ The study confirmed that what is happening in Sudan today is nothing but an old plan and conspiracies aimed at peace, peace and social coexistence in order to displace the Sudanese people from their country.
11/ The study proved the absence of the voice of reason, wisdom and sophistication to miss the opportunity for those who want to obliterate and distort the identity and belief of the people of Sudan.
12/ The study confirmed that the secession of South Sudan was caused by a loss of confidence, a lack of peace and social coexistence, and a sense of injustice and marginalization in the division of resources and the distribution of wealth and power.
13/ The study showed that the results of the peace agreement in 2001 in Naivasha led to the stability of the Sudanese balance of payments, the export of oil, and the treatment of the situation of the commercial port during the period of the national unity government from 2005-2010, and then the economic deterioration and collapse occurred after the secession of the state of South Sudan.
14/ The study proved that the war and clashes in Sudan are due to hate speech, hatred and settling of scores, the emergence of the phenomenon of revenge, pursuits, quarreling, rudeness, insults and blocs, and the division of leaders and political elites, and the spirit of hostilities prevailed, and the voice of reason and wisdom was absent, and the voice of weapons that did not know peace and social coexistence rose louder, And the lack of stability, security and safety in Sudan so far.
7-3. Recommendations
1/ The state should bridge the gaps of foreign interference and not submit to any initiative to heal the rift from outside, provided that the dialogue within Sudan is in a patriotic spirit, away from interference in the Sudanese internal affairs.
2/ To have dialogue and negotiation, not to deviate from the government, to reject piety abroad, and to work on uniting the ranks, unifying the home front, and staying away from everything that divides the ranks and leaves a loophole to penetrate and target the unity and cohesion of Sudan.
3/ It is necessary to get rid of destructive ideas and sects that do not want peace, peace, social coexistence and stability in Sudan because of the need in the hearts of those who want to divide and fragment Sudan.
4/ It is necessary to build an arsenal and impregnable bridges to build a unified Sudan in which peace, peace and social coexistence prevail, and to fight sedition, eradicate the roots of war, call for peace, tolerance, cohesion, and mend the social fabric, and that the voice of Sudan be raised to the Sudanese.
5/ Necessarily returning to the voice of reason and rationality, renouncing division and diaspora, unity, and not being succumbed to what separates the crowd, such as insults, insults, and imported phrases and words that are foreign to Sudan.
6/ The government must be vigilant, wary, and wary of agents, mercenary workers, and treason, and we must learn and take lessons from countries that collapsed and slipped into the abyss due to fragmentation, tribalism, racism, and regionalism.
7/ The state must take firm positions against all those who want evil in Sudan, tearing and slicing, stopping the greed of states in Sudan, missing opportunities for them, and closing the gaps in front of them.
8/ Establishing a culture of peace and peace and widening the circle of participation in the rule of Sudan for all Sudanese who respect its interests and raise their status among the qualified, enlightened class who are jealous of the homeland.
9/ Spreading the culture of tolerance, cooperation and cohesion, renouncing racism, tribalism and regionalism, and raising the slogan of Sudan for the Sudanese, and Sudan is a vast and sprawling country that accommodates everyone.
10/ Ensuring the achievement of peace, peace, social coexistence and stability, and the renunciation of violence of all kinds that leads to economic stability, growth and development.
11/ Attention and serious endeavor to benefit from the resources of Sudan and not to waste them in wars, destabilization, destruction and devastation, and to take into account the rights of all and not to be submissive, and for the spirit of cooperation to prevail so that we achieve the maximum benefit from the resources and prosperity is achieved.
12/ That the dialogue and negotiation be between the Sudanese themselves without external interference that spoils the spirit of the agreement, disturbs the atmosphere, instills discord and fuels the fire.
13/ The state must govern the voice of reason and rationality, renew trust, unite the ranks, unite the word, call for peaceful dialogue and debate in the best way, preserve the preservation and soil of the homeland, and extinguish the fire of wars that do not remain and do not leave an oasis for people.
14/ Paying attention to peace, peace, social coexistence, achieving economic well-being, and living in peace, security, and security in Sudan.
List of sources and references
The Holy Quran.
1/ Ahmed Abu Al-Hassan Muhammad, Omar Al-Hajj Al-Sheikh, (2002), The Series of Major Transformations in Sudan 1989-2000, Center for Future Studies, 1st edition, printing, Al-Salhani Foundation, Damascus.
2/ Saif Al-Din Hassan Sayed, (1998), Bareeq Al-Aberin, Damascus, Syria, 1st edition.
3/ Abdel Wahhab Othman Sheikh Musa, (2012), the methodology of economic reform in Sudan 2001-2011, part 2, the National Library during publication, Sudan.
4/ Al-Minbar Magazine, (2017), Issue 25 October, Sudan Scholars Association, Sudan.
5/ Muhammad Nasr Abdullah Nasr, (2011), Governments and the Democracy System, Sudan Currency Printing Press Company Limited, Sudan.
