Ngungeng History No-1: (“Part one.”)

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Ngungeng History No-1: (“Part one.”)

Postby bolbol » Thu May 20, 2010 6:51 pm

The Ngundeng Bong, final presentation historical with all the evident to tell readers many things about what had happed long time ago. It’s also to signals the readers who like to take advantage of this opportunity especially the events, since the beginning of his seizure. This final article will be enjoying by those of you! Who were lacking details information? All that you read here are facts about true history of Ngundeng and his son Guek and according to this final note, consisted of three sections, First of all, the Ngundeng background. The second section, part two, is some details of Guek Ngundeng life and his seizure. And the last section, will have consisting of both Part 1 and 2 event summarise of both. Those three sections could have to make you discover many things in the events of the past*

First, this is a brief description of Ngundeng and his significance role; which has worked during his life times. As a result, it might lead us to remembering him, concerning the Southern Sudan long waiting dream for what he had been predicated to come to these generations.*


Where was Ngundeng belonging?

Ngungeng had been no where or one way to claim him as belong to ones section in the South, but he is from the Nuer tribe by birth. To this end, as an example: The course of the Nuer history might be having a lot of debates and detailing discussion, in time to come. Let me say, in our time, most of the issues will still under pending, more time might be needed, but not only that, also there will be some contradictions statements along the way which would be discussed, from what the individuals be willing to contributed on their comments. As long as Ngundeng prophecies, would be important for revision by that time, when things back to normal, it depend on, still an individual approach to the past and offering proofs be evident to support the truth* Therefore, for your reminder, the majority of the nineteenth and the twentieth century’s leaders were focused on war fare, nothing else’s their energies were devoted primarily for the expansions, but not the same as ours, at this time. The policy after Guek and his father began changing by fighting our war with the Arabs in the civil-war. The war with the enemy of the South Sudan had made a great different as compared these generations to GaatRua-Bor, known as (Danguang.)(*)


Ngundeng, Background History:
Ngungeng Bong was originally from the Bul Nuer, the descendant of the earth master in one of the section in the Bul Goak. His father Bong migrated to Jikany, since the Jikany movement began. Bong came together with Jikäny Nuer to the east of the Nile* Ngungeng grew up in Gaajok Jikany Nuer, north of the Sobat of Cie Yoal raar, at Malou. He is from Cie Manlëëk, one of the Yiol Kën section. The main reasons why Ngundeng had been connected with Jikäny Nuer, from birth until his adult life, might be those reasons given above* As result, in the mid of the nineteenth century, Ngundeng have been among the first generation who were initiated at Malou Latjor in 1850 -1855, and they were known by their Name as “(Thut)” or Lajak, who were initiated in 1845.We are going to find it out. I am not sure yet. Who were exactly his marking generations?I will so soon contact Gat Wakoa, Simon Gat-Kuoth Wakoa and Rev, Ruach Lual, for clarification. When comes back, concerning any individual’s reaction, we would like to advise your being continuing to be patient. You know what? Some time “History is a complex discipline,” it’s not like science to be easy approve. Some other people may take different approaches to any materials they interpret to their find, in different ways. We are to find it out, no matter how long it could takes for interpreting it to make this history became a true picture of Ngundeng, when all research about him is done by the young southern Educated, if you will. From all the comments, you would have been receive regarding events, might be differs, from their sources. It might be up to each to agree or disagree; this will depend to what the individuals’ choice might be?
It was from the first time when the movement from the west to east, became adopted a new focused which were not already existed in the old Nuer society, that is to say, the adoption of spirituals power which became the example of the Eastern Nuer movement from the beginning, of the first village of Koat Liich.(Leech.) The three, big villages of eastern Nile, Let’s say: Dɔɔr Komkan, which became, later Eastern Jikany of Nasir district. Cieng Luɔ̱l, which is now Lau Nuer (Akobo) and Pangak before it became districts of Pomp, they were being characterized in the beginning of settlement, in a new land by our ancestors, who began to recognize Ngundeng Bong, the first Nuer prophet in the Nuer history as whole, from their newly settlement.


When seizure was began?

Ngundeng began his announcement of his seizure following the returned of the Nuer people from Buöngjak invasion in 1855. Ngundeng, with his mother Nyaiel Malual, followed the coming back of Lau and Jikany from Buöngjaak, the mother and her son had chosen to live at “Thorow Ganguang” as his settlement village, before crossed the river Sobat to the other sides and began his activities at the started Ngundeng began his first Bie, at Wëc Bëëli, as the first site near the Buktëng area. His first pyramid in that place was built by dung’s and fishing spear “(tööŋ biëthni.)” it became his first historic site to have started his mount, at Wëc-bëëli, from Löny Thior section. From this area was where the curse, the so called Khor Dɔalɛɛk Ngundeng began. Ngundeng, used to collect some shields compared to the real cows, which will course long struggle between Jikäny (Gaat-Duany) from Lou Nuer (Jinäi) when time come. All these happened at Wec Bɛɛli.

Following his seizure, he decided to live among his mother’s family from Lau Nuer. Ngundeng left Jikäny and joint with his uncles in 1870; therefore from the lack of understanding for how he got to be chosen ones, Jikany Nuer, became not welcome him, they usually called him a mad man. This was the reason why he left Jikäny for Lau Nuer. From there, he began to combine to attributes of some divinity Deng with the symbols of the first Dinka spear-master “Aiwel” Longar and the attributes of Nuer earth-master. He began to fashion a new idiom of prophecy a among the Nuer in general


Ngundeng prophet’s message’s of peace:

Ngundeng was much beloved by his people and he always helped the poor never allowed killing, but he hated “Red Man,” and was preaching revenge on the Turk alter he was attacked in 1902. Until the day he fell ill and died he was also against feuding; also setting them.

Ngundeng, was against the raiding; prohibition against fighting and intersection. He helps people, crops and animals in the fertility. He brought the rain, controlling epidemic and curing the sick. Not just only the above, he works hard in the unity of all humanity in relation to divinity. Because of the above, made him to have delivered the message of his peace to his Southern people at the time, especially Nuer, Dinka, Anyuak and the Shilluk.He won them and “quote,” you people, he said, you have to learn, for what will be the price of the absence of peace that you tried to attain.” Gat- Bong never succeeds so well in peace even though he wanted people to have it. He did not achieve complete peace, because of his multiples enemies who opposing him from his inside eastern Nuer society, was being in irrupted by Turkey Egyptian at the same time in life. He could not even prevent the outbreak of war after his death. Ngundeng confirm of his rightness of his attempt to do so, despite all the facts that of his loving peace. He reminded aloof from all government who entered the upper Nile region and he was declared hostile by the Anglo-Egyptian Administration and has been raid by them.

Where the First fight was had taken place under the Ngundeng Leadership?

Ngundeng was attack by Turku Egyptian at Paddoi near the Wec-deng in April, 1902. The important reason, why the Anglo- Egyptian targeting the Nil-tics, especially the Nuer, was that, the British officer who overthrow Mahdi state and re-conquered of the Sudan in 1898, were informed that Nuer, as a warrior race. By the time when they took over Fashoda, the military administration demand for Southern people submission from the territories claimed by Egypt. And because of the above statement, there was a quoted from the book that said, “Nuers were not the first to resist, but they were among the first to be attack.” These problems began in the Lou Nuer area with the Turk Egyptian Government, Oct. 1901, when Lou Nuer raid Khor Full’s Dinka. As a result, the attached of 1902 became the retaliation of 1901 as indicated to the raid of the above, when had taken place, in 4/1902. Captain Blewitte the commander of the first Anglo- Egyptian military campaign against the Ngundeng has led an armed column into Lou country in the above year.


The patrol against Lou attacked them by the force of the Egyptians government, under the deputy Governor of Fashoda District Blewitt Bey, together with Bimbash Wilson and Crispin. 160 men of the 10th Sudanese went up the Khor-fullus to attack Nyundeng at Wec-deang. In that war, Nuer put up a fair fight, meanwhile Blewitt main aims, was to summon Ngundeng to summit and pay the tax or be punished otherwise. Since, there was no reply from Ngundeng, the forces of Anglo-Egyptian came and destroyed Bie. The raiding of “Bie” or pyramid, led their forced began to burned the village, seized cattle and carried off and looted a quantity of Ivories around the shrine, with which the bases and Apex of it was adorned with. The details of the incident were recorded during the life time of Ngundeng. In January 1906, Ngundeng died in a quiet death in his fullest ages. Ngundeng died with a lung disease and was buried inside his own byre by two of his elder’s sons Reath and Bor; Ngundeng.When news of the “First Nuer greatest prophet,” death had reached the province capital Kodok, in the same January. H.D.E O, Sullivan was sent from Kodok to come and confirm report of Deng Kur's death and his forced arrived 13 or 14/ March 1906 when reached Wec-deang (Bie) the commander of the forces aimed was to visit the pyramid and the family of Gat-Bong, and hence to confirmed the death. The Sullivan forced Ngundeng family to have located the grave but, the Ngundeng family decline to show them or him where Ngungeng has buried. And they were back on their way to the Pibor area where they were well received by force in that station in the area.

During his life time, Ngungeng, was best remembered for constructing large mud mound, which, is now became the “Ngundeng Museum” and also had had long reputations for healing. Ngungeng had lived in Lou country for all most 36 years let’s said from 1870 when he left Jikany and the year he died in 1906, almost 36 years. According to the exterminating years, he might be 70 or 89 years of ages. All the above details were recorded during of his life time. The greater prophet, died in the above year.


This is the first part. “(The 2nd and the 3rd will so soon come to be posted on all the websites.


Source:
Willis, Upper Nile Hand Book: (1931), 425
Last edited by bol bol on Wed Mar 24, 2010 7:22 pm, edited 1 time in total.
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________________________________________
Below are the comments made by the individuals?
Nuer Prophet: BY DOUGLAS H. JOHNSON

Dear Elder Michael Bol Bol,
Thank you very much for this article. Your effort in collecting all the information about the Nuer as the society and the nation is a blessing to all of us. I recommend to all the readers to read the "NUER PROPHETS" by Douglas H. Johnson. Again, thank you Elder Michael Bol for your article.

Thank you all,
By: Gai Tet Puk
Peace!!
8/21/2009 3:30 A.M
***************
This is very good story Gundit, Keep it up.
By, Tut Makuach
On Sat Aug 22, 2009 7:30 A.M.
************************
Mun B. Jock Ngundeng:
Yes, Ngundeng is a great man of Naath Nuer. Thank you for highlighting the important details about his early life until his death. Would you please talk a little bit more about his prophecies or post his
songs on YouTube. Thank you once again for your bright idea.
Mun Both Jock
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Thanks you for asking me to add more about some of Ngundeng predications, this is good for me to do so. First, I wish to encourage some of readers, to go to Sudantribune.com/when you have enough time to reads. Mr Gaakuoth Deng Articles I and II. Both articles, I think deals with some issues of Ngundeng predications and prophecies. Some time, I needed to be careful for all he had said, or I wanted to write about Ngundeng prophecies. The untold parts must be ignoring for now. To me we have just use the only that might make sense for today’s interpretations. We don't need to talk about every thing at this time, unless we get permission to do so. The general ones are good to be discussing “look” how our new Government is doing, might be not a good time to do so. Only the ones had already happened and known by all.


B/N. My contributions, base on the request made by the Southern Sudan government at Juba, Ngundeng Museum Director, who asked us to comments if you know something, in good faith, not to go deeper then you think. Since Isaiah was for all the Israelite, also Ngundeng is for all the southerners. I am simply a helper, even though I knew much about that, the time for us to do all is not yet comes my contribution is just to add my voice for what every little I have known if you will. Go to NCA Website News, you will find the request made by them for us help. They needed us volunteers and it would be up to them to except or rejected any unnecessary comments
******************************************************

Thanks for you’re last edited by bol bol on Wed Mar 24, 2010 7:22 pm, edited 1 time in total.

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Re: Ngungeng History No-1: (“Part one.”)
Guek Ngundeng Bong (part-2)
Guek Ngungeng was a younger son of Ngungeng, who claim his divinity seizure by his Father Deng in 1919.that was a time when Lou Nuer began to recovering from the after math of 1917, the military campaign against Puok KerJiok and also the floods of 1918-1919. Guek began his revival of his father Bie or shrine at Wëc-deang in the early 1920s and as result of that, attracted the attention of the government, who fear that Guek was planning an insurrection. Under Struve, the governor of Upper Nile at the time guidance, direct contact was made with Guek and his peaceful intention establish; during the mid- 1920s.Guek conspiracy came as because of the reaction of labour to construct a road in Lou territory. This road construction was the keystone to Upper Nile Governor Willis administration policy who had took over in1926. Due to Guek reluctance, was mistranslated in to rebellion which Willis seems as a chance to reinforce native administration. Guek began to resist Coriat efforts to incorporate him into the hierarchy of native administration Guek became the ring leader who was looking over to voice the Lou opposition to building a new government’s road in the beginning of 1927.


1927-1929 Campaign against Guek:

Guek became the centre of the government focus and had no other chiefs willing to speak out on behalf of people. Cariat met with Guek in May, 1927 and Guek appeared as different man wearing all the objects such what all Göök were used putting on. This was during the road making. Guek came and left and went off singing, while the Abwong DC,Mr Cariat continued meeting with other chiefs. Therefore, in that year, Guek failed to come to Abwong to meet the Governor General as it was schedule also stopped the Mor Lou chiefs on their way to meet the GG. Three chiefs of Gun also did not even show up in the meeting. The Abwong DC left and went to Europe for annual leave.

By the time when Cariat, whose Nuer Ox name “Guer Kuei” came back from the Leave, he found out that road was not made, and some of the sections in Gun clans, example, such as Cie Falker, Cie Nyajikany and Guek, the greater section seems became resistance to the Government. Since, their chiefs failed to attend the General Governor at Abwong. The meeting, became a clear evident that Guek changes his friendship to welcome the government decisions.


First, Corriat did not see Guek as a threat, even though he refused to becom chief, while Wyld’s, the Governor of Mongalla were providing him with information’s from his Dinka source, saying that Guek was planning to oppose the road construction by force. Wyld urging Willis, the UNP Governor got Khartoum to approve a military campaign against Guek as the first phase increasing a new administrative system for the Nuer.Guek did stop there; for not going to Abwong, but he also has back to the same “propaganda prophecies that Ngundeng had used during his time. The song is singing like this, “the day arriving when the Turk power was to be thrown off and the Dinka raiding began again.”

As a result, the government decides to attack Guek and his supporters by the RAF were used to attack Guek’s village, as well as ground force in 1927-1928. S.S column marched infantry and also the government had sent bombers to destroy Ngunding's shrine, bout 80 foot mound surrounded with white elephant tasks. Bie Ngundeng was blew up at the top part but failed to get Guek.

1927-1929 campaign against Guek:

In 1928, the sweeps were extended to the Gaawar Nuer under Dual Diu Leadership. In the same year of 1928, Guek fled to Jikany country, he was staying in Paweng Cie-Lang, he joint up with his uncles of his mother relative’s side. Guek did not stay long, but returned in August to Wec-deang again. And this was where he started up again his prophecies about the down fall of Turk. In the last campaign against Guek in 1929, Guek was finally cornered at the ruins of his father’s mound during a brief battle and he was shot dead and killed. After Guek Ngundeng was killed in 1929, Dual Diu was captured also in 1930. And this was the final end became the Nuer settlement, was declared.
See Hill (1967:144)

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Prophet Ngundeng Voice was heard during the national crisis.

Postby bolbol » Tue Aug 31, 2010 10:22 pm

“The prophet was not an ordinary preacher; this was written by the scholar Robertson Smith who mentioned and compared Ngundeng to Isaiah. Isaiah voice was heard mainly and in uneventful times. He might well be silent for years; it was in the greatest of crisis that Isaiah expanded his prophetic horizon. The same as Nuer prophet Ngundeng, who confronted the most powerful of the British empire that lead the campaigns of pacification of the death and exile of many Nuer prophets 1929- 1931 and as a result of the opposition of the government.” Smith also presented the National crisis” as an examples of the Israel prophets who were confronting the great empires of their days in periods of national and even of the world, crisis. Evan Pritchard’s also wrote his Memo, at Nasir in 1935 and he seemed to correct the similarities to both prophets and he said that crisis, in the life of a nation may bring out a man of exceptional influence and it is not unreasonable to suppose that Ngundeng became a famous because he happened to pit himself against the government and the events of government was undoubtedly the greatest crisis that the Nuer has yet experienced. What he particularly referred to is that, he said, Ngundeng became a symbol political figure of political life compatible to helped people to fight the better life. The patrol forces which attacked Ngundeng at the first time to his famous pyramid, was April 1902. That made Ngundeng to act as an emergence response to Alien forces in order to protect Nuer political values. In short he said that Ngundeng was considered as a symbol of Nuer Southern tribal’s resistance to the foreign aggression in the Southern political life as in general.
The twelve punitive patrols in the first quartered- century of the Anglo-Egyptian rule, was stared with Lau Nuer when Ngundeng was first attacked by the Government troops in his headquarters at Wecdeng:
1. 1902, Lau Nuer, Punitive.
2. 1907 and 1910, the Atuot Punitive.
3. 1912, Murle and Anyuak Punitive.
4. 1013-1914, Gaawar Nuer Punitive.
5. 1917-1918, Lau Nuer again.
6. 1919, Aliab Dinka, punitive
7. 1919-1920, Eastern Jikany Nuer Punitive.
8. 1921, The Twic Dinka, punitive.
9. 1923 and 1925 Adok and Nyuong Nuer, punitive
10. 1925 Jagei Nuer punitive.
N/B: the others three more campaigns against Lau, Gaawar and Nyuong Nuer were completed before 1920, drew to close reputation for innate truculence, are failure of administrators and their policies, the following punitive such 1927, against Guek and Nyuong Nuer, 1928, against Gaawar Nuer and 1929, both Gaawar and Lau Nuer at the same time, were the last for Nuer pacification.
The first punitive patrol in 1902 was directed by Major G.E Mathews which involved his office directly in the judicial life of the people they governed. Therefore much of the problems were caused by tribute collecting in forms of cattle.
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Ngundeng found at Thorow or yoam Doang (1870s)

Postby bolbol » Tue Nov 08, 2011 5:16 pm

I t was just four years when Nguandeng left Eastern Jikany for Lau Nuer.
Description:

Plate XIII Nuer Religion 1998.346.360
Contemporary Publication - Reproduced as Plate XV (facing page 306) in E. E. Evans-Pritchard's Nuer Religion (Oxford University Press 1974 [1957]) with the caption 'Prophet'. [CM 22/8/2005]
The Tree where Man Waɛ Born:

A relatively young Nuer prophet holding a spear aloft in his right hand, his face uplifted, showing the characteristic unkemptness of a prophet's beard and hair.
In his left hand by his side he holds a spear with a very large blade and another with a smaller blade, and a curved baton called Daaŋ with metal and attachments. The daaŋ was an instrument commonly used in wedding invocations, but was also associated with the prophet Ngundeng and thus became a symbol of spiritual power for subsequent prophets. The above man also wears ivory arm ornaments and leg ornaments of large strung beads.
The prophet (Gök) was a possessor of an air spirit (Guan-kuoth) whom the Nuer greatly revered, but was a relatively unknown character before the mid 19th century, probably a result of the assimilation of Dinks people and their religious ideas, such as these men were considered to have spiritual powers such as healing. Prophets were considered tribal agitators by the government and were frequently persecuted at that time.
photographs by Major-Gen. Sir Charles William Gwynn.
Charles W. Gwynn who later became Major-General Sir, was a Lieutenant in the Royal Engineers who worked along with a Lieutenant L.C. Jackson on the demarcation of the Sudan and Abyssinian border during 1899-1900. In particular they demarcated the stretch between the Blue Nile and the Sobat River and identifying areas of Abyssinian influence.
They were together with a native officer on their trip, and his name is one Farag Effendi, who only spoke Arabic. He was the only native officer. When take look in the picture, you see him to the left of the prophet in the image leaning to that little fine or Tukul. They were making their survey or were carried out from north to south. They were arriving at Nasir town in Feb 1900, where they marched downstream and had reached at Fashoda * Kodok on April 2nd. in the same year above.

Major-Gen. Sir Charles William Gwynn in the 1870-1963
Hairless William Gwynn 1900 [Southern Sudan] Upper Nile} The Arts and Humanities Research Council [AHRC] supports world-class research that furthers our understanding of human culture and creativity.
Evans-Pritchard acknowledges:
When Evans-Pritchard acknowledges that story, it was during his rearach for the Nuer community and this had been connected in the preface to Nuer Religion, the photograph reproduced in the book was made from a negative lent by Gwynn, probably sometime shortly before the publication of Nuer Religion in 1956. Evans-Pritchard did not photograph any prophets himself during his reacher of the Nuer history, due to the Nuer suppression by the administration in the years before 1930 when he began fieldwork. In Nuer Religion (p.307) he notes that 'The photograph of a prophet in Plate XV was taken by Major-General Sir Charles Gwynn early in the present century. We see from it how different is the appearance as well as the representation of a prophet from that of a priest!'
Douglas Johnson [11/5/2004]
Now came Douglas Johnson [Nov/5/2004] has noted about the image that it may have been taken 'in the area around Jokau or Itang - in the Gaajak or Gaajok territory. At that time there were a number of Minor Prophets in the border area, who were acknowledged dayiemni of Ngundeng. However, I cannot say that this is a picture of a daytime, or even a "prophet" in the sense that E-P used the term. It is likely that Gwynn merely identified the person as a kujur , which could have covered a prophet ( guk ), subordinate prophet ( dayiem ), or magician ( gwan wal ).' Gwynn published an influential and widely-read volume, Imperial Policing (MacMillan and Co. 1934)

The Other information:
In Nuer Religion (Oxford University Press 1974 [1957] 307) E. E. Evans-Pritchard notes that 'The photograph of a prophet in Plate XV was taken by Major-General Sir Charles Gwynn early in the present century. We see from it how different is the appearance as well as the representation of a prophet from that of a priest!' [Chris Morton 11/5/2004] A similar baton, described as 'Ngundeng's baton' is reproduced as Fig 4 (p.108) in Douglas Johnson's Nuer Prophets (Clarendon Press, Oxford, 1994), where he also quotes Ngundeng's song that indicates that his daaŋ was covered in blood after the battle of Pading. [Chris Morton 12/5/2004] Charles W. Gwynn (later Major-General Sir) was a Lieutenant in the Royal Engineers charged (along with a Lieutenant L.C. Jackson) with demarcating the Sudan-Abyssinian border during 1899-1900, in particular the stretch between the Blue Nile and the Sobat River, demarcating areas of Abyssinian influence. They had a native officer on the trip, one Farag Effendi, who only spoke Arabic, and may be the native officer seen to the left of the prophet in the image. Their survey was carried out from north to south, arriving at Nasir in Feb 1900, where they marched downstream arriving at Fashoda on April 2nd. [Chris Morton 17/5/2004] Note from Douglas Johnson [11/5/2004]: 'I do not know precisely where the photo was taken. My guess that it was in the area around Jokau or Itang [ aɛ well aɛ my knowalge iɛ concern, there waɛ no Itang at that time]- in the Gaajak or Gaajok territory. At that time there were a number of Minor Prophets in the border area, who were acknowledged Da-yiemni of Ngundeng. However, I cannot say that this is a picture of a daytime, or even a "prophet" in the sense that E-P used the term. It is likely that Gwynn merely identified the person as a kujur, which could have covered a prophet (Gök), subordinate prophet (dayiem), or magician (guan wal). Guynn took a number of very good photographs during this survey, but I have been unable to find out where his photos were deposited. They are not in the Institute of Royal Engineers in Chatham. Gwynn died in Dublin (I checked his will at Somerset House), but I don't know if his photos, diaries or other papers were preserved anywhere.'

Ancient history and heritage.
Research into these subjects helps us to interpret our experiences, probe our identities, interrogate our cultural assumptions and understand our historical, social, economic and political context. It adds to the economic success of the UK, through its contributions to the knowledge economy and innovation agenda. The research we fund can lead to improvements in social and intellectual capital, community identity, learning skills, technological evolution and the quality of life of the nation.


[Chris Morton 17/5/2004]
E. E. Evans-Pritchard Collection
1. Religion , Ritual , Weapon , Ornament , Ritual Object
2. Spear, Ornament Arm

recorder
Christopher Morton [17/5/2004] [Southern Sudan Project] Morton, Chris. "Nuer prophet" Southern Sudan Project (in development). 03 Jan. 2006. Pitt Rivers Museum. Accessed 27 Jul. 2011 <http://southernsudan.prm.ox.ac.uk/details/1998.346.360/
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