Slide 1

Camps Situations

Since 2003 Darfur indigenous fled their home because of the genocide lead by Janjaweed Militia and the government. press the more to get from Dabanga news

kalma idp
Slide 2

Step Away From Vacuum

group of displaced people in mornay camp playing cards to scape hard realities and hop to better days
articles and news from Sudan tribune

mornay idp
Slide 3

Repression, Murder and Displacement

RSF - Rapid Support Forces former Janjaweed militia responsible of war crime against non Arabs ethnics in Darfur, they committing atrocities and scorched earth policy, prove from UN

darfur
Slide 4

Abu Sock IDP Camp

Deportees and survivor lives inhumane situation crammed into the camps their villages has been erased from the map they have lost everything and nothing change until now but getting to worse, evidences from Amnesty

mornay idp
Slide 5

Overview Mornay camp

A journey back to the roots and bad surprise he left his Village almost two decades ago but never attempt to return, all his familly are inside the camp some were passed away others escaped and went faraway

mornay idp
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la journée de langue maternelle

24 février 2024

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Shadow

La dimension culturelle est présente dans tous les aspects de notre vie. parmi ces outils la langue une facture de communication et attache les individus ou les nations qui facilitent les démarches et la cohésion. ils peu partie de langue les plus anciens au monde sauf que c'est à l'oral tout récemment sont commencés à écrire en ressemblance avec des lettres latines.

La déclaration me fait penser qu'il pourrait s'agir d'une introduction qui apporterait les chercheurs et ceux qui s'intéressent aux études linguistiques dans les profondeurs de la culture de la race ethnique appelée - les Four - dont la langue est un mystérieux secret, comme leur mystère factionnel à ce jour.
, à une époque où les mots de leur langue contiennent de nombreuses langues d'autres peuples qui prédominent à notre époque.

La présence actuelle dans diverses parties de notre monde, sans distinction quant à leurs caractéristiques, malgré le fait que la présence des Four se limite à l'originalité de leur installation dans leur pays d'origine, le Soudan, pays africain, et leur population La nationale occupe les terres - le Darfour - à l'extrême ouest du pays, tandis que certaines versions savantes indiquent l'émergence de groupes factionnels parmi eux. , qui s'est installé dans les temps anciens dans une population autre que le Darfour et le Soudan. Comme l'indique l'article paru sous le titre - Un meurtrier parmi nous - il disait : « Il y avait une étrange maladie nerveuse qui a tué le peuple Four dans les hauts plateaux du montagnes de l'Est, en particulier les femmes et les enfants. le salon plus la culture et le folklore est un urgent et nécessaire pour la paix, la stabilité et le développement pour la croissance économique et comme moyen de mener une vie intellectuelle, affective, morale et spirituelle plus
satisfaisante.

Darfur

darfur-sudan

Topography

Darfur, (Arabic: “Land of the Fur”)also called Western Darfur, its covers an area of 493,180 square kilometers. historical region of the Billād al-Sūdān (Arabic: “Land of the Blacks”), roughly corresponding to the westernmost portion of present-day Sudan. It lay between Kordofan to the east and Wadai to the west and extended southward to the Al-Ghazāl (Gazelle) River and northward to the Libyan Desert.
Darfur consists of an immense rolling plain that has an area of approximately 170,000 square miles (440,000 square km). The volcanic highlands of the marrah mountain dominate the central part of this plain. The Marrah Mountains have an average elevation of 7,200 feet (2,200 metres), with the highest peak, Mount Marrah, rising to 10,131 feet (3,088 metres). Elsewhere the sparsely populated plains of Darfur are relatively featureless and arid, particularly in the north, where they merge into the Libyan Desert. Soils, which are generally stony or sandy, support some seasonal grass and low thorny shrubs with tropical maquis vegetation. The Marrah highlands receive heavier rainfall than other parts of Darfur, and a number of large wadis (seasonal watercourses) rise in the mountains and flow southward across the plains

prehistory

Darfur is conjectured to have been part of the Proto-Afro-Asiatic Urheimat  in distant prehistoric times (c. 10,000 BC), though there are numerous other theories that exclude Darfur . Majorities of africans were descendants of Nuba in north Sudan as well as Darfur  were related to the predynastic peoples of the Nile River valley. From roughly (2500 BC) Darfur was probably within the sphere of the Egyptian caravans that traded southward from Aswān. Its first traditional rulers.

First kingdom

daju sudan

    From Wikipedia : The Daju  arrived in Darfur from the east or south, most likely the Shendi region in Nubia.[1] The Daju languages bear great similarity with Nobiin, matching between 10–25% of its vocabulary.[2] Arkell claims that Daju pottery is virtually indistinguishable from that produced in the late Meroitic kingdom.[3] Arriving in Darfur, the Daju probably supplanted the local Tora culture.[4] The Daju established their kingdom in southern Jebel Marra, from where they also exercised their influence over the adjacent regions to the south and south-east.[5] Since the 12th century they were mentioned by several contemporary Arab historians. The first is the Sicilian al-Idrisi, who wrote in 1154 that they flourished between the kingdom of Kanem and Nubia. The Daju were pagans and subjects of raiding by their neighbours. He also claims that they were in fact nomads breeding camels, only having two towns named Tajuwa and Samna.[4] The latter town, he claimed, was eventually destroyed by a Nubian governor.[6] More than a century later, Ibn Sa’id writes that the Daju were now partially Islamized, while also adding that they have become vassals of Kanem.[4] Arkell postulates that Kanem not only incorporated Darfur at this time, but even stretched as far east as the Nile Valley. This large empire eventually started to collapse after the death of Dunama Dabbalemi.[7] The theory of a political dominance of Kanem over Darfur is, however, contested.[8] Al-Maqrizi, who lived in the late 14th and early 15th century, repeats the information provided by Ibn Sa’id, while also adding that the Daju worked in stone and waged war against an otherwise unknown people named Watkhu.

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The Daju (Dagu), may have been connected with ancient Egypt, and trade was no doubt conducted from Darfur both with Egypt during the New Kingdom and with the cities of Napata and Meroe in the kingdom of Kush (Cush; now in northern Sudan). The rule of the Daju in Darfur was eventually followed by that of the Tunjur, or Tungur.

daju - sudan

Legend

The Darfuri native were heard from their ancestors that the last Daju king [Kosofrou] had planned to move Kardous mountain to Marrah mountain and many peoples were perish in that crazy idea, an old lady spark the collapse of kingdom when she advised his majesty to ride the oryx in special ceremony for special man he was been tied up and followed by drums and screaming, then he was cut into pieces. he’s followers wherever they found a part, they were build a village from Kardous, Garsila up-to Mongo in Chad.

Sultanate of Darfur

darfur sultante embassy

1596 - 1821

Darfur [Darfour, Dar Fur ] was an independent Muslim sultanate, the Kingdom of Darfur. While the Mahdist revolution of the nineteenth century attempted to create an Islamic state, the Mahdi's rule (and that of his successor Khalifa Abdullahi) faced armed resistence from the remnants of the Fur Sultanate. The Fur were never fully subjected to the strict Islamic rule of the Mahdist state. In the area of procedural law, Darfur's Sultans adopted Islamic law. In other areas the Sultanate remained firmly a sacral state based on Fur ethnicity. The sultans operated the slave trade as a monopoly. They levied taxes on traders and export duties on slaves sent to Egypt, and took a share of the slaves brought into Darfur. Some household slaves advanced to prominent positions in the courts of sultans, and the power exercised by these slaves provoked a violent reaction among the traditional class of Fur officeholders in the late eighteenth century. The rivalry between the slave and traditional elites caused recurrent unrest throughout the next century. Renowned as cavalrymen, Fur clans frequently allied with or opposed their kin, the Kanuri of Borno, in modern Nigeria. According to tradition Islam was introduced, about the 14th century, by Tunjur Arabs, who reached Darfur by way of Bornu and Wadai. The first Tunjur king was Ahmed-el-Makur, who married the daughter of the last Tago monarch. Ahmed reduced many unruly chiefs to submission, and under him the country prospered. His great-grandson, the sultan Dali, a celebrated figure in Darfur histories, was on his mothers side a For, and thus was effected a union between the negro and Arab races. Dali divided the country into provinces, and established a penal code, which, under the title of Kitab Dali or Dalis Book, is still preserved, and shows principles essentially different from those of the Koran. After a period of disorder in the sixteenth century, during which the region was briefly subject to Bornu, the leader of the Keira clan, Sulayman Solong (1596-1637), supplanted a rival clan and became Darfur's first sultan. Sulayman Solong (usually distinguished by the Forian epithet Solon, the Arab or the Red) decreed Islam to be the sultanate's official religion. However, large-scale religious conversions did not occur until the reign of Ahmad Bakr (1682-1722), who imported teachers, built mosques, and compelled his subjects to become Muslims. In the eighteenth century, several sultans consolidated the dynasty's hold on Darfur, established a capital at Al Fashir, and contested the Funj for control of Kurdufan. Soleiman's grandson, Ahmed Bahr (1682-1722), made Islam the religion of the state, and increased the prosperity of the country by encouragingimmigration from Bornu and Bagirmi. His rule extended east of the Nile as far as the banks of the Atbara. Under succeeding monarchs the country, involved in wars with Sennar and Wadai, declined in importance. Towards the end of the 18th century a sultan named Mahommed Terab led an army against the Funj, but got no further than Omdurman. Here he was stopped by the Nile, and found no means of getting his army across the river. Unwilling to give up his project, Terab remained at Omdurman for months. He was poisoned by his wife at the instigation of disaffected chiefs, and the army returned to Darfur. The next monarch was Abd-er-Rahman, surnamed el-Raschid or the Just. It was during his reign that Napoleon Bonaparte was campaigning in Egypt; and in I799 Abd-er-Rahman wrote to congratulate the French general on his defeat of the Mamelukes. To this Bonaparte replied by asking the sultan to send him by the next caravan 2000 black slaves upwards of sixteen years old, strong and vigorous. To Abd-er-Rahman likewise is due the situation of the Fasher, or royal township. The capital had formerly been at a place called Kobb..

Turko -Egyptian 1847- 1885

rule in Drafur from 1847 – 1885 attempt great level of state penetration into what has previously been relatively autonomous peripheral region this had a significant impact on the centralisation of political authority within tribal units in this area which general accounts of this period in Darfur do not sufficiently emphasize from the 1820s to Turku Egyptian government and North Sudan have increasingly involved sheikh and elder and government
as crusial intermediaries between official and locals Society as with the later condominium the Imperial outsiders of soughts figures of local authority who could carry out government businesses in a region where the state has a weak institutional presence in the course of applying such strategies.

Anglo - Egyptian 1889 - 1955

       Darfur’s independence was first shattered by an invasion led by the powerful slave-trader and freebooter Zubayr Pasha in 1874. Zubayr’s conquest was quickly taken from him by the Turko-Egyptian government,[1] which controlled the rest of the Sudan at the time. The Egyptians in turn were expelled by the forces of the Mahdi, whose Islamic movement took control of most of the country except for a small strip of the Red Sea coast.

    After the Mahdist government of Sudan was crushed at Omdurman by the British-led Egyptian Army in 1898 a so-called British-Egyptian Condominium government was created to administer the Sudan. Though a partnership in theory, government decisions were made exclusively by the senior partner, the British. Units of Sudanese and Egyptian troops were available to enforce the government’s writ, but the senior officers were all British soldiers on loan to the Egyptian Army. The Governor General of the Sudan was also exclusively British, creating friction with Egyptian nationalists who justifiably questioned the balance of this ‘partnership’. Added to this were civilians of the Sudan Political Service, powerful and independent men who often worked in isolation from other Europeans for long stretches of time. Almost exclusively drawn from Oxford and Cambridge universities, they were fluent in Arabic and expected to make most decisions in the field without having to refer everything to the Governor General in Khartoum. For over five decades this low-cost and, indeed, low-interest, form of administration worked surprisingly well, in large part because of British willingness to apply overwhelming force to any sign of defiance, especially in the early days of the Condominium.

     Darfur remained outside the Condominium. It had been intended that it would form part of the Sudan in 1898, but a member of the Fur royal family, ‘Ali Dinar, beat the British back to the capital of al-Fashir after the battle of Omdurman, deposing a British-supported pretender while re-establishing the Fur Kingdom. The British recognized ‘Ali Dinar as sovereign of distant Darfur in exchange for an annual tribute and a nominal acceptance of the Sudan Government as the suzerain power.

    Most of the British inspectors were trained in Arab language and culture, and had little sympathy for what they saw as backwards and ignorant Black Africans, regardless of their skills or achievements. For the Fur these achievements were considerable. For three centuries they had ruled a prosperous trading nation with a rich culture, building political unity from a nearly impossible ethnic and linguistic diversity.

Creating Divisions
     

      The Arabs were never enthusiastic about Fur rule, but the centralized authority of the region created a tense but workable relationship between the tribes and the Sultan, who had recourse to a large professional army. Tribute was usually paid, and a degree of order prevailed between African and Arab tribes who might otherwise raid each other to their mutual impoverishment. What had changed by the late 19th century was the encroachment of European imperialists, the French to the West, and the British to the East. The Arab leaders realized that they now had a new card to play by manipulating this presence to their advantage. A similar phenomenon occurred in the Sultanate of Dar Sila on Darfur’s western border, where the nomadic Arab tribes besieged the French with complaints about the ‘African’ Sultan Bakhit. The Sudan government’s relationship with Darfur began to change in 1914, when the British became interested in using the Arabs against the African tribes who dominated Darfur.


               The security of the Darfur border region was placed in the hands of one of the Sultan’s most trusted lieutenants, Khalil ‘Abd ar-Rahman. Determined to put an end to the insolence of the Arabs, Khalil pursued an active policy of force against the tribes, creating an incident in 1913 when he attacked a large party of Zaiyadia Arabs fleeing the Sultan’s troops. The attack took place on the Kordofan (Sudanese) side of the border, causing a great deal of anxiety amongst the handful of British administrators who regarded this as a direct challenge to government authority in the region.

   The problem was that there was no uniform policy in dealing with the Arab tribes, especially those that routinely crossed the border to seek refuge from the Sultan or the Khartoum government, depending on the circumstances. The generally pro-Arab inspectors were divided on the timing and degree of support to be offered to the Arabs, while the Inspector-General, Rudolf von Slatin Pasha (who knew ‘Ali Dinar from their mutual captivity in Omdurman during the days of the Mahdist government) favoured a conciliatory relationship with the Sultan. Before the Mahdist revolution Slatin had been governor of Darfur in the old Turko-Egyptian regime. Under the Condominium government Slatin was given nearly total control over the nomadic tribes and the appointment of their leaders, mostly men known personally by Slatin and regarded by him as loyal to the government.

         With the outbreak of a European war in August 1914, the Austrian-born Slatin was expelled from the Sudan as a security risk despite having been a member of the Egyptian Army since 1879. No European had such intimate knowledge of the peoples of Darfur as Slatin. Tribal policy in the western Sudan now passed into the hands of less-experienced British officials. In November 1914 the Ottoman government declared war on the Allied Powers, followed soon after by a declaration of jihad for all Muslims by Ottoman Sultan Muhammad Rashad V in his role as Caliph of Islam. From this point on a religious dimension emerged in the deteriorating relations between ‘Ali Dinar and the Khartoum government. Governor-General Wingate (an experienced intelligence hand in the Egyptian Army) began to make funds available to the Kordofan inspectors to mount espionage and other secret operations against Darfur.
 

 Preparing the Grounds for War
 

               The Ottoman Sultan’s proclamation of jihad had no impact on the Arabs of Darfur. The bitter legacy of the Turko-Egyptian 19th century occupation of the region meant that the Arabs had no interest in supporting the Ottomans. The survival and growth of the tribe remained paramount, and the key to this was seen to be cooperation with the British.
          

     With the Kababish Arabs raiding the eastern frontier of Darfur in 1915 the Sultan appealed to the Government for arms and ammunition to defend his territory, a natural request to make of the suzerain power. The Kordofan-based Kababish were the largest nomadic tribe in the Sudan. In 1911 they had been bold enough to strike into western Darfur to raid one of the Sultan’s own caravans carrying a large shipment of arms. The tribe’s loyalty was more important to the Khartoum government than ‘Ali Dinar’s satisfaction, so the Sultan’s request for arms was denied. In the end the British relented to sending 1,000 rounds, a ridiculously small amount. Larger considerations were at play here; ‘Ali Dinar had for years battled French encroachment on his western border and had repeatedly requested arms from the government, only to be denied in every case. The British did not wish to create an incident with their wartime French allies by giving a Fur army the means of defeating a French expedition.[2] The British and the French had already been negotiating the limits of the western border of Darfur before the war, but put off a decision until the war was over.
          

         By May 1915 ‘Ali Dinar was sending threatening letters to the leader of the Kababish Arabs. He accused them of joining the infidels but suggested they follow the path of jihad instead. The Kababish chief, ‘Ali al-Tum, immediately dumped the letters on the closest British inspector with a warning that the government should take care of this ‘fanatic’. The British inspectors in Kordofan now began to realize the thinness of their rule, and broached the idea of a pre-emptory invasion of Darfur.
       

       Governor-General Wingate and most of his fellow officers in the Sudan were refused in their applications to transfer to the fighting on the Western Front on the grounds of their experience and irreplaceability in the Sudan. These were all professional soldiers who began to realize that their own efficiency in keeping Sudan quiet during the war was cutting them out of the opportunities for promotion and decorations they could get in Europe. Once planted, the idea of creating a new battleground for the Great War began to take on steam. Rumours of German officers in al-Fashir and diabolical cruelties committed by the Sultan began to circulate. Eventually these rumours and other fantasies were all packed off to London labeled ‘Intelligence’.
  

    Musa Madibbu and the Rizayqat
          

        Normally Arab complaints of the Sultan’s hostility were grounded in the Arab tribes’ own prevarication in paying the annual tribute. Therefore the Government usually responded with a few words of sympathy and a suggestion to pay the tribute more promptly. In July 1915 the Governor-General instructed his agents to advise Musa Madibbu, chief of the Rizayqat tribe, to avoid paying the tribute, advice sure to result in fighting. It was thought that any government invasion of Darfur would benefit greatly from having the Sultan’s army ’embroiled with the Rizayqat’. Wingate, whose experience in intelligence work included what may be called ‘dirty tricks’, suggested that in his correspondence with the Sultan, Madibbu should name any supporters of ‘Ali Dinar in his own tribe as the individuals preventing him from collecting the tribute.


          Musa Madibbu was interested in enlisting the aid of the Sudan Government in a growing struggle between his tribe and the Fur Sultan. In 1913 the Rizayqat had narrowly beaten a Fur punitive expedition, but losses were heavy and Madibbu did not believe the Rizayqat could duplicate their win. In September 1915 British Inspector John Bassett offered to loan the Rizayqat arms and ammunition to defend themselves from the Sultan. The total amount came to 300 rifles and 30,000 rounds, enough to turn the Rizayqat into potent challengers to Fur rule. In December a similar loan of 200 rifles and ammunition was made to ‘Ali al-Tum and the Kababish. Musa Madibbu had no intention of taking on the Sultan himself, however, and wrote to the Government that ‘we are poor Arabs and have no power to resist this man’. By this point both the Arabs and the Government were trying to manipulate each other. The dispute grew as the Sultan sent Musa Madibbu a pair of sandals to run away with, while Musa replied that he would soon be watering his horses at the Sultan’s capital of al-Fashir.
           

          The new Government policy was a reversal of its long-standing efforts to disarm the Arab tribes of Kordofan. The region was still awash with 35-year old rifles seized by Mahdist fighters from the ill-fated Hicks Pasha expedition of 1883, but many of these had lost their sights or seen their barrels sawed off to make them easier to carry. Even those still intact commonly used pebbles for ammunition in lead-poor Sudan. The supply of modern weapons and ample ammunition was a dramatic change to the strategic situation in Darfur.

    Nomadic Maelstrom
    

         By April 1916 460 Arabs of the Kababish, Kawahla, and other Arab tribes had been deployed in a string of eight posts along the Darfur frontier. All were armed and paid by the Government. The Arabs were ordered to carry out scouting forays into Darfur, but, as one inspector wryly put it, ‘their vigorous interpretation of the term reconnaissance’ took them some 300 miles right across Darfur. The new British-supplied weapons were used by the Arabs to attack their old rivals in French territory, the Bidayat and the Gura’an. There were suggestions that a Government man be sent to the Arabs to reign in their excesses, but eventually it was decided it was better to look the other way, as a government representative would simply be a witness to ‘enormities’ that he could do nothing to prevent.
As the Egyptian Army crossed Kordofan ‘Ali Dinar sent a strange report to Sultan Muhamad Rashad in Istanbul that reflects his agitation and a great deal of wishful thinking besides:

 

We beg to inform Your Majesty that the Moslems who have abandoned Islam and embraced Christianity have been punished in a miraculous way never heard of on this earth – except during the time of the Prophets… It fell on a tribe called Rizayqat, subjects of ours who had abandoned the light of Islam and followed the advice of the Christians, the dogs – The heaven rained fire on them and they ran to the river and diving therein, turned into black coal – In another place Heaven rained red blood

Ali Dinar failed to meet the British at the border with his army, fearing that if he moved his troops up, Musa Madibbu would sweep in behind him and loot al-Fashir (presumably with those Rizayqat who had not been turned into coal). The Sultan now took on a more friendly tone in his communications with the Rizayqat chieftain. The Sultan announced that he was satisfied with Musa, and in a mix of threat and encouragement informed the Arab chief that the Fur army had already met the Anglo-Egyptian invasion force, and that though each of his men was hit at least ten times by the infidels’ bullets, there were no injuries.

In May 1916 the Sultan’s army was defeated at the battle of Birinjia, followed several months later by the Sultan’s own death at the hands of an Anglo-Egyptian mounted infantry task force. While this put an end to Fur resistance the nomads of Darfur were just getting started. By the middle of 1916 the nomadic African Bidayat, Gura’an and Zaghawa tribes were all raiding from French territory into northwest Darfur. ‘Ali al-Tum led the Kababish against the Berti in northern Darfur, defeating them and seizing their herds on the pretext that they were ‘enemies of the government’. From there they turned to raiding Dar Zaghawa (a territory straddling the Chad/Darfur border). At the same time the Bani Halba of southern Darfur were looting herds without any concern for whether their owners were pro or anti-government.

In October a raiding party of 200 Kababish was in the Ennedi region (modern north Chad) seizing women and children. In retaliation the Bidayat and Gura’an raided the Arabs of northern Darfur in November, then turned south to take 3,500 head of cattle and 50 women and children from the Fur. In December, 1916, a column of the Egyptian Army Camel Corps was sent to northwest Darfur to cooperate with French units against the Bidayat and the Gura’an. The provision of arms had unleashed a storm of retaliatory violence that the government had great difficulty reigning in over the next several years.

Conclusion

The Darfur campaign never achieved recognition as part of the Great War. This was a great disappointment to the expedition’s British officers, but designation as a part of the World War meant that London would be responsible for the costs of the conquest. Although the invasion was justified as a strike against German and Ottoman forces in Africa, the conflict received the official designation ‘Patrol 16 of the Egyptian Army’ making it a purely local affair. This revisionist slight of hand allowed the entire bill to be sent to Cairo instead.

In the end, the Arab tribes contributed almost nothing to the conquest of Darfur. The violence of raid and counter-raid swept across northern Darfur long after the campaign of 1916. Even the Great War had come to an end by the time French and British colonial officials cooperated to bring an end to the destruction of life and property. Like the current situation in Darfur the Sudan government had introduced modern arms into the region while aggravating ethnic and territorial conflicts that were usually resolved by traditional methods of conciliation. As the chaos spiraled out of control the colonial government (like today’s regime in Khartoum) chose to disclaim any responsibility. Unfortunately the lessons of history have little attraction for today’s policy-makers.

TIMELINE

1956

     When Ali dinar was killed by english troops on 6 november 1916  the allies what so called (English – Egyptian bilateral governance) raise a dark chapter in Darfur. There were revolutions in 1920 – 1934 – 1952 but soon they were crush in a barbaric style.
The Azhari government temporarily halted progress toward self-determination for Sudan, hoping to promote unity with Egypt. Although his pro-Egyptian NUP had won a majority in the 1953 parliamentary elections, Azhari realized that popular opinion had shifted against union with Egypt. As a result, Azhari, who had been the major spokesman for the “unity of the Nile Valley,” reversed the NUP’s stand and supported Sudanese independence. On December 19, 1955, the Sudanese parliament, under Azhari’s leadership, unanimously adopted a declaration of independence; on January 1, 1956, Sudan became an independent republic. Azhari called for the withdrawal of foreign troops and requested the condominium powers to sponsor a plebiscite in advance of the scheduled date.

1957

Red Flame Movement  A peaceful political protest movement that took place just one year after the independence of the Sudan in 1957 and the movement was calling for reforms in the Sudanese political system and for improving the general situation of the citizens in Darfur

 1963 – 1964

Movement / Front of Sony in 1963-1964 – a military front of some Darfuri soldiers who fought in southern Sudan.

1964 – 1965

Darfur Renaissance Front  is a peaceful political organization established by a pressure group composed of the Union of Darfur Students and a number of charitable organizations and regional associations of the citizens of Darfur who reside in Khartoum and gave birth to the Front as a political framework that included all Darfuris of different tribes and affiliations. The sons of the Nuba Mountains in Kordofan and other political organizations, regional and tribal demands. The demands of the Darfur Renaissance Front were represented in economic and social development, benefiting from the climate of freedoms that existed after the revolution of October 1964 and through the political organizations. The main concern of the Front was to attract members of parliament from the people of Darfur regardless of their party affiliations. The development projects in Darfur and the development of the region and the people of Darfur economically, socially and politically, as well as the representation of Darfur in the national parliament in Khartoum with members of the people of Darfur – a political step against what is known as the export of deputies and the election by means of Among the achievements of the Darfur Renaissance Front was the victory of the front of the Front, Ahmed Ibrahim Dreij as an independent candidate, as well as a number of deputies in the constituencies to which they belong. This victory is a great victory for the Front in achieving its most important political objectives, And it can be said that it is the first peaceful breakthrough for the citizens of Darfur against the center and the traditional parties.

1977 – 1977

Western Sudan Children Orgenization is peaceful civil political movement emerged during the May government under the chairmanship of President al-Nimeiri, and it is clear from the name of the organization its regional status and its locality. But he, like other political organizations, has called for regional reforms, development and progress in Darfur.

1980

The uprising of the people of Sudan in the Darfur region in El Fasher against the appointment of a ruler from outside Darfur, contrary to the rest of the provinces of Sudan, according to the decree issued by the Marshal Muhammad Jaafar al-Nimeiri, under which the provincial governors were appointed in 1980. The uprising included most of Darfur’s major cities, The largest, and the results of the uprising dismissal of Tayyib patients and the appointment of Ahmed Ibrahim Dreij governor of the Darfur region.

1988

Demonstrations of the third democratic era condemning the deterioration of the situation in the region and the attention of the central government to the problems and solved in the same year

1991

The revolution of the martyr Daoud Yahya Bolad – one of the cadres of the Islamic Movement – after freeing himself from the illusion and disappointment in the exposure of the trick and the fall masks of hypocrisy Islam and showed him the deal of the Islamist movement in Khartoum with the issues of marginalization known in the Darfur region was engaged in the ranks of the Sudan People’s Liberation Movement John Garang Mabior trying to enter Darfur from the South Gate and supported by the SPLM.

1994

The Sudanese Democratic Federal Alliance was born, led by Professor Ahmed Ibrahim Dreij and Dr. Sharif Hariri.

1997

The Students of Truth and Justice Group and the publication of “The Black Book … imbalance of the division of power and wealth in Sudan”

2003

Sudan’s Justice and Equality Movement ( JEM)and the Sudan Liberation Movement (SLM) were appear as armed groups able to attack government, earlier in the year the two movements carry out a rapid attack to the city of El Fasher a few hours it was fall under control.

Darfur genocide

The “Darfur Genocide” refers to the current mass slaughter and rape of Darfuri men, women, and children in Western Sudan. The killings began in 2003, as the first genocide in the 21st century.

The genocide is being carried out by a group of government-armed and funded Arab militias known as the Janjaweed (which loosely translates to ‘devils on horseback’). The Janjaweed systematically destroy Darfurians by burning villages, looting economic resources, polluting water sources, and murdering, raping, and torturing civilians. These militias are historic rivals of the main rebel groups, the Sudanese Liberation Movement (SLM), and the Justice and Equality Movement (JEM). As of today, over 800,000 people have been killed, and over 4.2 million people are displaced.