Statements

[vc_row][vc_column][/vc_column][/vc_row][vc_row][vc_column width=”1/2″][vc_custom_heading text=”The speech of Comrade Abdulaziz Adam El Helou in Kauda liberated lands in the Nuba Mountains. South Kordofan” font_container=”tag:h6|text_align:center|color:%23000000″ use_theme_fonts=”yes”][vc_single_image image=”394″ alignment=”center”][vc_btn title=”View or Download Statement” color=”primary” align=”center” link=”url:https%3A%2F%2Fsplmn.net%2Fweb-docs%2Fagreements%2F%D8%A5%D8%B9%D9%84%D8%A7%D9%86-%D8%AC%D9%88%D8%A8%D8%A7-%D8%A7%D9%84%D9%85%D8%B4%D8%AA%D8%B1%D9%83-%D8%AD%D9%88%D9%84-%D8%A7%D9%84%D8%A5%D8%AA%D9%81%D8%A7%D9%82-%D9%84%D8%A8%D8%AF%D8%A1-%D8%A7%D9%84%D8%AA%D9%81%D8%A7%D9%88%D8%B6.pdf||target:%20_blank|”][/vc_column][vc_column width=”1/2″][vc_custom_heading text=”The speech of Comrade Abdulaziz Adam El Helou in Kauda liberated lands in the Nuba Mountains. South Kordofan” font_container=”tag:h6|text_align:center|color:%23000000″ use_theme_fonts=”yes”][vc_single_image image=”394″ alignment=”center”][vc_btn title=”View or Download Statement” color=”primary” align=”center” link=”url:https%3A%2F%2Fsplmn.net%2Fweb-docs%2Fagreements%2F%D8%A5%D8%B9%D9%84%D8%A7%D9%86-%D8%AC%D9%88%D8%A8%D8%A7-%D8%A7%D9%84%D9%85%D8%B4%D8%AA%D8%B1%D9%83-%D8%AD%D9%88%D9%84-%D8%A7%D9%84%D8%A5%D8%AA%D9%81%D8%A7%D9%82-%D9%84%D8%A8%D8%AF%D8%A1-%D8%A7%D9%84%D8%AA%D9%81%D8%A7%D9%88%D8%B6.pdf||target:%20_blank|”][/vc_column][/vc_row][vc_row][vc_column]

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In response to an article of coexistence

MOHAMMED JALAL HASHIM

An article by Muhammad Al-Hassan Al-Ta’ashi, who was blown away by me by the winds of the Safiid Safaris, titled “Yusuf Kawa Makki on the anniversary of his departure and his inspiring steps.” Concerns that the transitional government may have decided and chose the war option regarding the SPLM onground, which stands on solid lands it has liberated in the Nuba Mountains region of South Kordofan and the Fung Province in the Blue Nile. The reason for this is that the article returns the case of peace from the case of privatization to generalization. Today, negotiations between the government delegation on one side and the SPLM delegation on the other side have stopped due to the government’s inability to respond to the last concessions that the SPLM made when its mediation submitted its proposal to renounce the designation of “Sudan as a secular state … etc.” (in return for self-determination) to propose The following wording: “Sudan is a country based on the separation of religion from the state … etc” (as opposed to self-determination). The negotiations in Juba today have stopped due to the inability of the transitional government to respond to this latest proposal of the unround popular movement by rejecting or affirmative action. The specialty here is that it is unreasonable for anyone to address the issue of peace now without touching upon this critical point related to the failure of the transitional government to respond to the last proposal submitted by the popular movement. What do you think if this person who deals with peace issues in their generalities without allocating them is a person in whom his self is supposed to be responsible to the extent that she heads the delegation negotiating with the government? Such consumption talk in its lesser cases is merely a structural consumption that does not sing and does not benefit, nor does it reflect only a trick, along with naivety, who does it.

On the other side, which is the worst possibility, such a generalization (in the place of privatization) may come as part of a plan intended to transfer the peace issue from the location of the allocation that it is now passing to the generalization site from which it was first issued. And of course, this reaction will logically lead us to war. This is what we fear! His talk about the symbolic leader Yusuf Kawa Makki is tantamount to fat; his sign connecting this present absent symbol, and another symbol that still lives between us and walks in the markets and eats food with people in humility (the symbolic leader Abdel Aziz Al Helou) is part of the fat as well; the symbol The latter is not only an extension of the first symbol, but its undisputed successor. Not only that, but the SPLM-North (unkround) movement today has no successor to the supreme leader, John Garang himself, except for the leader Abdel Aziz El Helou. This is creamy! Where is the poison hiding in the coexistence article, which constitutes a link in the pandemic of the series of articles that have become seen recently and all of them are working to transfer the cause of peace from the stage of privatization that I reached thanks to the keenness of the grassroots movement, and back to the stage of generalization, then war? Pseudo-poison (and after it, death-leadership) lies in evoking these great symbols (which stand as a witness that compassionate divine providence is not forgotten by this great people) and linking them with people who opened the gates of glory in front of them and closed them with their own hands as a punishment that neglected their hands as they turned away from the argument of the glorious struggle: The Daniel Cody drug (of course there are others who may have left the rest of decency in coexistence by mentioning their names). All of them, and those who wrapped their comprehension, belong to the SPLM in its first era before the country split; they also belong to the SPLM-North, in its second era after the country split and back again to the square of civil war. This is beyond doubt! However, by borrowing graceful, elegant expressions from another symbol of the struggle that is flourishing from the stance of the popular movement, namely the great symbolic man, Mansour Khaled, not everyone who called him Sadiq proves that he is truly true; and not everyone who called him the Mahdi, proves that he is really Mahdi! Real estate owner and many others are a minority, they really belong to the Sudan People’s Liberation Movement – North; but, as everyone knows, it is not the same SPLM-North movement led by the symbolic leader Abdel Aziz Al-Helou, among a handful of the first and a few others. There are two popular movements: the first is real and stands on the ground and has liberated lands with an area equal to the combined states of Rwanda and Burundi. This is the grassroots movement that we usually abbreviate as SPLM Onground, because Rsakhan has presented it deeply on the ground and in the hearts of those who are calling for the struggle for the realization of a new, democratic, secular Sudan. As for others, such as the owner of a property, and everyone who wraps to comprehend, they belong to a popular movement that has no place in expressing the reality on the ground, because, while everyone knows, especially what the transitional government knows well, and more specifically in what it knows coexistence, it does not exist. At all, God is only in the spells. That’s why we used to call it SPLM Online, no more!

This is the poison that Al-Taaishi intentionally tucked into creamy leaders. Symbols: Youssef Kouh and Abdel Aziz El Helou! By doing this, he knows for sure that the two groups are what separates the two. By doing this, it will be, with awareness, conspiratorial planning, or ignorant naivety, that has moved the peace issue now under way from its allocation case that ended with the transitional government’s inability to respond to the last proposal submitted by the grassroots movement, and then move the issue to a generalization situation, i.e. Taking her back, and there is nothing in this backward state of war, from which the case was first issued.

So why does coexistence do this? On the stupid naivety that he felt in the Juba negotiations, or about his active participation in a scheme that aims to return to the war square, igniting its fire and bombardment of villages with artillery and explosive barrels – as was happening in the recent past when the soldiers of the Sovereign Council were the security committee of the rescue system (1) ? This is what the days will reveal!

Last but not least, I wish that coexistence had used a language editor to relieve us – the poor readers – of the pandemic of poorness and the linguistic mistakes that were common in this problematic article. When a member of a state’s sovereignty council addresses writing, what he writes should not come when he is full of technical errors, no matter how plentiful of sins and sins. As language management is assumed to be the weakest faith. And whoever is unable to manage the language, he will be unable to manage the issues of the people.

D / MOHAMMED JALAL HASHIM April 2, 2020 CE

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The principles are above constitutional … the right path to the unity of the Sudanese state

Mutwakkil Othman Salamat

We talked in the last paragraphs of the previous article about the principles above constitutionalism and democracy, and we learned together about the importance of these principles to the Sudanese state, but today we are all following our country as it passes this dangerous historical juncture which prevails in an atmosphere of mistrust from the marginal peoples and victims of political Islam, for its confidence in Political Islam groups are working to reproduce themselves again to return to power and exercise their hobby of them with genocide and marginalization, and we mentioned in the previous article of what is happening at the negotiating table in Juba and the tactics of the transitional government delegation, which made these victims vigorously strive towards a practitioner The right to external self-determination.

At the same time, the perpetrators and those allied with them hesitate and fear to live in freedom, justice and equality according to specific measures that prevent the imposition of an Islamic identity and Arabism and criminalize slavery and slavery and prevent religious and racial persecution and politicization of religion and others, and in the midst of this tension that does not herald a good future for future generations, we see that there is an urgent need to adopt The Sudanese people are “principles that constitute a foundation platform for the unified Sudanese state” stipulated in a permanent constitution and that are not subject to cancellation or amendment and may not be violated, unifying the country and equal and fairness among the Sudanese people and closing the door permanently to all the problems of the Sudanese state since the last year. Colonizers and to today, and these principles are as follows:

First: Adopting the principle of secularism:

The secularism that the Sudanese state should adopt is based on the principle of separating religion and the state, in order to ensure that natural or historical phenomena are subject to verification criteria, emphasize the continuous transformation of history, and consider the religious institution a private institution while the state is a public institution, and the government is committed to separating religion from the state, So that they stand at the same distance from all religions, whether they are religions embraced by an overwhelming majority or other embraced by minorities regardless of the source of the religion, and laws are passed that prevent anyone from trying to impose religion or religious tendencies on any other person or group of citizens, while maintaining Right And to call for evangelization by peaceful means so that all is not required in any privilege by virtue of the majority does not detract from this right and minority status, so as to prevent discrimination in all its forms.

Too many Sudanese people have fully understood what is meant by secularism and have also known that secularism is the appropriate magic formula for good management of diversity, religious, cultural, and ethnic pluralism in Sudan, and that it is that secularism is a powerful remedy that will make the integrity of the Sudanese state’s cohesion an imperative without surgery. To eradicate its infested body from intact parts, it still calls for the true unity of the Sudanese state. As for the few Sudanese people, they are hesitant and firm that secularism calls for atheism and fights religion and acts of worship. Political politicians and most of them are victims of political Islam and the religious state (they cannot distinguish between their daily practices in public life, whether they are Islam or political Islam). As for those who are certain, they are the group of political Islam itself and those with historical privileges, they deliberately exercise this misinformation to protect these privileges, And their fear of secularism, because it would equate and amend between the master and the slave and prevent religious and racial persecution and give space for real and not political worship

Let the reluctant and assertive of this few say that the Sudanese people have gone beyond the era of religious misinformation for political purposes on the day that it came out in the glorious December revolution, which they shed with dear blood in a pure peaceful confrontation with this group, both civilian and military, and that they went to it that secularism calls for atheism and fights religion and worship. And merely political auctions, secularism is a philosophical, epistemic, social and political system, based on the principle of separating religion from the state, without fighting religion or faith, starting from the fact that religion is related to natural persons (human beings), and its field is the personal conscience of individuals, while the state is a person Controversial (such as the company, the organization, the association …) has no religion, and the modern state must respect the beliefs of the population whatever it may be, and regardless of its diversity, and safeguard their right to believe and practice rituals and acts of worship, including the rights of those who reject religion as well, it is not entitled to question them about their beliefs and religions Rather, they are held accountable for their actions and behaviors if they violate the law.

Second: Pluralist Democracy:

The Sudanese democratic state adopts pluralism as not only a system of government but also a philosophical and educational horizon and social and economic composition, this definition of democracy comes in the context that the democratic process is a historical, social and cultural process integrated in aspects, and its reduction in the political aspect only may not provide a deep understanding of it, and it is noted that The simple political expression of democracy in the Sudanese public awareness, which is shared by most African and Arab peoples, is the desire to get rid of dictatorial and authoritarian regimes, and it has contributed to the production and consolidation of this basic understanding. The minor’s democracy will distort the experiences that have been distorted in Sudan and most of the developing countries that have been led by the advocates of the stable majority and the closed conflict that ends with the principle of all or nothing, due to the short-sightedness of these and the restriction of democracy to the political side without regard to its social, cultural and economic composition, and therefore did not establish those attempts called democracy for a Sudanese society Free but rather devoted to building a backward society dominated by patterns of thinking and Presbyterian discourse that devotes to sectarian partisan pluralism hidden behind the Islamization of democracy on the pretext of (the majority), the absolute acceptance of the concept of the majority and advocated by my advocates The consensual and liberal strategy, did not distinguish initially between the changing majority, that is, the political / mobile majority that occurs and is compatible with multiple countries culturally, ethnically and religiously and occurs as a result of the homogeneity of this society and the awareness of the individual in it, and under it the minority (variable / mobile / unstable) can obtain a majority , Then it turns from opposition to judgment.

And the fixed / immovable majority, that is, the racial, religious, sectarian, tribal, or ethnic majority that is matched by the fixed / immovable majority, i.e. ethnic, religious, tribal, etc., and there is no possibility to convert this minority into a majority, and therefore there is no guarantee that it will not be subjugated by the majority In this, Dr. Khaled Al-Hroub says (What happened and happens in the processes of transition to democracy in societies that are not accustomed to it, as in many African, Asian and Arab cases, is an attempt to establish a super-political modernity on social and cultural structures that are not yet modern, and thus what is done under the cover The limit The political disconnected from society’s infrastructure is that traditional ethnic, sectarian, and tribal structures reproduce themselves according to the new partisan democratic segmentation, and multiparty partisanship becomes the symbolic name for ethnic, sectarian, and tribal pluralities and electoral competencies for which electoral voting is based, on the basis of loyalty and blind dependence and not on the basis of objective appreciation of interests Teleportation and dimensional receptors).

A pluralist democracy with its social and economic composition meets and is practically linked to a social market economy system that will address the issue of social justice for the Sudanese people by allowing the state to intervene to protect and develop vulnerable groups such as women and the marginalized through positive bias and to address areas that are of interest to Sudanese society and do not fall into the market’s interests, or areas that can Distorted market mechanisms and are necessary for the Sudanese citizen, such as health, education, culture, and others.

At its minimum, it is an open political system because, in addition to the rule of the political majority, it includes allowing the minority to become a majority, and it establishes the reality of open competition for power by assuming the awareness of society and the individual and its ability to objectively assess the common interests of the Sudanese people presented by individuals or political organizations,

The prospects for this pluralist democracy extend educationally by working to enhance and consolidate the pluralist democratic awareness through educational curricula and the free movement of society in raising awareness of it as an appropriate recipe among the democracies proposed to adapt and fit with the reality of the Sudanese state, diverse and culturally, racially and religiously, so it is imperative that the state commit to By providing its conditions represented in the following:

1- Constitutional stability based on secular standards, recognition of diversity and pluralism, and the commitment of the state to its good management.

2- The balance of power on the basis of the national state, so that each group has the right to be recognized as a group and not to be defeated culturally, economically, politically, or excluded by another group.

3- The independence of the judiciary, in order to be a guarantor to protect democracy and prevent constitutional violations.

4- Professional law enforcement and enforcement agencies,

5- Security and peaceful coexistence,

6- Respect and commitment to human rights and fundamental freedoms.

 

We continue

Juba – March 24/2020[/vc_column_text][/vc_column][/vc_row]