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March, 1948 |Khartoum, Khartoum Province, The British Imperial Crown Colony Of The Sudan

SUDANIZATION, THE MOVEMENT TODAY

The onset of Sudanese nationalist sensations had first presented itself amid the first Great War that had ravaged much of the planet between 1914 and 1918. Nonetheless, that very notion of the envisionment of Sudanese nationhood would not make any significant advancements or even intensify during the interwar period. Up until a young college graduate would make a speech after releasing a sequence of articles on the streets of Khartoum titled, “The Common Sense ''. The papers would not only kick start his political career ushering in his role as leader of Sudan’s Nationalist Party but also reignited the very flames of Sudanese essence and pushed it back into the focus of colonial policy.

Despite the clear present uncertainties found between Mahgoub’s Confluence Nationalist movement and the pro-imperial commonwealth factions and colonial authority, both sides overall nonetheless strived for a parallel goal, the advancement of the Sudanese identity, and mostly in hopes of countering the encroachment of any Arab and Egyptian nationalist ideals on the such fertile and resourceful region of the African continent. To the colonial government, Egypt must not grab Sudan for its ambitions of an Egyptian Empire, to the Nationalists, however, Sudan must exist at all worths.

The arrival of the Second World War saw many of Sudan’s sons and brothers mobilized towards the frontlines, both in East Africa and the northern Libyan frontier. The mass mobilization of the Sudanese Defense Force that had overseen active vicious combat at Kassala, Barentu, and Keren had made way for a new surge in Sudanese nationalistic sentiment, such presumption ranged from outrage and frustrations over Sudan being once again hauled to the frontiers of European wars, others saw the sacrifices made by the SDF in Keren and elsewhere across Eritrea as the dawn of new Sudanese Jingoism.

With the assistance of the colony’s Sudan Broadcasting Corporation, to motivate and uplift the morale of the battalions in Eritrea and the Sudanese populace at home, Ibrahim al-Kashif’s popular patriot folk song, “The Land of Good”, would be broadcasted far and wide across Sudan and wherever the ears of the Sudanese people were to be. The song which was inspired by the beauty of the Sudanese landscape and her rich resources was also made as a passionate letter to its inhabitants, proclaiming with pride the identity of being a Sudani, and an Afriki.

The war has made way for many more Sudanese artists, poets, musicians, and writers to share and express their newly found distinct and unique cultural experiences. The implosion of music, poetry, and literature has nestled newfound definitions and symbolism for the Sudanese identity. Such symbols as the great white rhino that wandered the Sudanese wild freely as embroidered on the colonial flag had become symbols of the committed resilience of the colony’s inhabitants. The remarkably small yet tall pyramids of the Nubian civilizations had evolved as proof of a bygone era, an era that reminds the Sudanese people of their very existence and their sense of belonging.

The yearning for peace and isolation during the great wars has fueled much of the needed sentiment behind the early stages of Sudanese nationalism, yet, a sudden shift transpired following Sudan’s first opportunity at democratic elections. Despite the tragic and startling losses of Mahgoub’s Nationalist Workers Party towards earning enough parliamentary seats to become an influential member of the government bloc parties. The patriotic view of the Sudanese voters would compel them to look elsewhere towards other figures in the creation of a modern Sudanese state unrestrained from the extremist and radical doctrines of the NWCP’s Sudo ethnostate.

In Mahgoub’s replacement, the three leading figures and their political ideologies of Sudan’s largest parties in the coalition government would become models of new traits of what Sudanese patriotism must look like. Azheri’s visions of Nile Valley Unity, Kahlil’s potency of leadership despite imperial setbacks, and finally Benjamin’s impression of self-responsibility and to take destiny into one’s hands. Together those leaders have become iconic but not official heads of the very movement despite some of their indifference to it.

Today the road towards Sudanization remains without apparent and wise leadership, the crusade is headless without organization but the movement itself has become found in the very policies legislated by the democratically elected parliament, now more than ever, Sudanese natives had become more entrenched in roles of power and administration, ensuring an equal allotment of those very positions amongst the northerners and southerners, Christian and Muslims, Arabs and Africans, prepping the very arteries of Sudanese governance and community for the benefit of greater Sudanese stability. The stability that the colonial government views as essential.

GOD SAVE THE KING!
AL-NASRU LENA!
AL-NASRU LE SUDAN!