Guess where this man is from in South Sudan?
Me: he is from Agar in Rumbek.
Voice of Kush is a South Sudanese American media based in The United States of America. with a visio
Guess where this man is from in South Sudan?
Me: he is from Agar in Rumbek.
Merry Christmas and happy New Year from Bor.
pictures credit: SAN Media Production.
Ayak Maboor has been nominated as the best wrestler of the year 2022-2023 by South Super Star Awards .
Congratulations to Ayak Ayuen for being strong and creative. This is the guy who don't want any draw . It's always a must for him to possess his opponent in his wrestling competitions
Congratulations maboordit. Bor lead wrestler.
Saint Philip’s South Sudanese Congregation. Dallas, Texas.
As 2022 comes to a close, we want to thank you for trusting and watching VOK and making it your source of reliable news and entertainment.
2023 will be our most important year yet, and we look forward to keep working with you in expanding the power and reach of VOK
Best wishes for the year to come.
Voice of Kush TV.
Live in Aweil town
Live in Aweil town
📸 John Taban Machuoi
Long live President Salva Kiir Mayardit.✊
Maal Maker was your best photographer but the enemies of progress didn't want him around you. Now you are left with brown envelope journalists whose mission is to humiliates you at every opportunity they get. May God bless you more.
Live in Aweil State in northern Bhar El Ghazal
At Holy Trinity Cathedral
Are you 18 years and above? Do you have a valid ID passport? Can you speak English and any local language? Are you looking for a 9am-3pm job with a monthly salary of 1million and a weekly allowance of 150,000 SSP? No work during weekends and you only have to work half day on Fridays?IF you're interested in this job, please contact me with your full details... So that we can look for it together, because I am looking for that kind of job too.
Happy Sunday dearest believers
President Kiir closes Governor’s Forum, allocates 10 Million Dollars to flood affected States
JUBA, 30th November 2022, (Office of the President)- President Salva Kiir Mayardit officiated the closing session of the Sixth Governor’s Forum which brought together government leaders from the ten States and three Administrative Areas to deliberate on critical national issues ranging from peace, security, development and humanitarian challenges.
In his keynote address, President Kiir directed the State Governors to prioritize addressing sub-national conflicts including communal violence and land disputes in their respective States.
“I am calling upon the Governors and the Chief Administrators with support of the national organs to come up with ways to call off this unending communal violence, for example, what is happening between the communities of Twic and Ngok Dinka of Abyei areas” President Kiir reiterated.
In his effort to help States grappling with flood, President Kiir directed Ministry of Finance and Planning to allocate 10 million US dollars to flood affected areas while appealing to development partners to join government efforts in rescuing vulnerable communities affected by floods.
In his closing remarks at the Forum, President Kiir calls on the UN to lift arm embargo on South Sudan, warning that the unjustified arm embargo only renders South Sudan vulnerable to external threat and aggression.
“We intensify our call for lifting unjustified arms embargo. Let us not allow internal grievances to mislead us from defending our country. In the interest of stopping this deliberate attempt, Today I am joining all of you in calling UN to lift arm embargo on us. To those supporting arms embargo, please do not think our country is not under external threat,” Kiir stated.
In regard to Rome peace talks, President Kiir said he has invited the community of Saint Edigio which is mediating between the Government and Hold-out Group to come to Juba for further consultation with government.
“Road ambushes have never stopped from the hold out group and for this reason, we have suspended Rome peace talk until this group show commitment. To demonstrate that we have not closed doors for the talks with this group, we have invited the community of Saint Egidio to come to Juba so that we share our grievances” President Kiir concluded.
The Governor’s Forum is an annual conference which brings together all levels of government to discuss issues of national importance and draw resolutions aims at addressing challenges facing peace and development in South Sudan.
The wrestling between Chuti Magot Acuoth and Lual Matiop Chol has been canceled by Lakes state wrestling Association..
By chairman of lakes state wrestling association Gabriel Madol Ayuom..
An Assessment Of The Correct State Capital's Name Between 'Bor & Mading Ngeth'
By Deng Ustaz Gabriel G*i (Deng Atoldeer Jr)
The previous video clips of elders: Chief Manyok Ajak- the head chief of Twic East county, elder Galuak Deng Malou from Duk county and Sultan Jongkuch Kuol from Bor county elaborating the origin of Bor and Jonglei state capital's name assert that, it was Chief Deng Malual who bestowed 'Mior Mading'- bull to Ngeth Angoh in pursuance of branding the town as 'Mading' during the Turkish & colonial era in the late 19th & 20th centuries respectively! From historical perspectives and logic, their narratives were historic flaws of which they can't be blamed for since our history is not officially documented and that make us apprentices of our own history. Though their perverted narratives circulating online has triggered brawl ceding leeway to the vociferous & virulent identity extremists who have been campaigning for the change of state capital's name, it oughts to be assessed and corrected amicably to ameliorate history free from concoction and that's the aim of this article.
First, Chief Deng Malual Aleer & Ngeth Angoh are not age mates and not in the same generation and century at all; Ngeth Angoh is the ancestor of Thany ke Mading clan who died so many centuries before, even the Turks and the Mahdists arrived in Bor in the 19th century while Chief Deng Malual was the chief of Nyarweng that died recently in 1946. If Chief Monykuer Mabur Ajut of Hol subtribe who had reigned with Chief Deng Malual during the aftermath of colonial era is a great descendant of Ngeth Angoh and his genealogy counts about 4-5th generation back to Ngeth Angoh, then how did Chief Deng Malual possibly came into contact with Ngeth Angoh who died many centuries ago before he was born to give him Mior Mading in the first place? That's the question we should be asking ourselves before acknowledging the recent perverted narratives by a few elders.
People usually confuse between Mading Ngeth Angoh clan and Mading bull that was initiated by Deng Markuach to alternatively name the town as 'Mading-Bor' and that's the source of these clutter. In deed nobody denies the existence of Mading Ngeth clan in Bor town because they're both, by de facto and de jure the rightful custodians of "Mading suburb of Bor town", but the entire town or capital of Jonglei state does not belong to Thany ke Madng as the virulent identity extremists in the West are propagating it because other payams– Makuach, Anyidi and Kolnyang payam owns their share of land in Bor town by de jure. The state capital's name is officially 'Bor'– derived from 'Buur' and the old colonial records can substantiate it. Mading name that was initiated during liberation struggle capitalizes since it eases the difference between Bor town, Bor as a land and Bor as the people.
The present-day clans (Gol & Thany ke Mading) descended from Angoh Nai Akol Gol. History of migration has it that their ancestor, Angoh Nai Akol Gol, together with his wife, Atarau migrated from Renk in Bhar el Ghazal region to Bor at the eastern banks of the Nile and primarily sojourned in Dhieldhom in present-day Bor town and later proceeded eastwards, settling at Kuol Thon'nya near Patho– wuot Yath of Jiir clan and finally moved to Geja east of Kolnyang Court centre. (Geja was named to mimick and commemorate their ancestral land- Geja in Renk of Bhar el Ghazal that they had left) Angoh Nai Akol Gol had his sons namely: 1) Kuol Angoh, 2) Ngeth Angoh, Chol Angoh and 4) Ngueny Angoh in the order of birth. Kuol Angoh married Atong from Padoor clan and mothered: Bior Kuol & Ngong Kuol respectively who are the major sections of present-day Gol clan and later married Athiel Anyang from Abang who mothered Akol Kuol Angoh while Chol Angoh married Alex Kwot from Juet clan and migrated to Kongor though a few of his descendants returned back to Gol.
Ngueny Angoh Nai on the other hand married Abeny Luol- a sister of Joh Luol (Paleh), Ajak Luol (Awan), Mach & Bior-Nyichak Luol who are present-day Mach Ayiel & Nyichak clans respectively. Ngueny Angoh Nai, together with his wife, Abeny begat Aluel Ngueny Angoh who's the matriarch of present-day Gualla community and Kuei Ngueny, Riem Ngueny and Abut Ngueny who married to Mach Ayiel clan etc.
The present-day clans of Adol & Gualla trace their maternal lineage back to Angoh Nai Akol Gol; the paternal father of: Kuol Angoh (Gol clan), Chol Angoh who migrated to Kongor and Ngeth Angoh (present-day Thany ke Mading) and that's why it's laughable to shorten the history of Ngeth Angoh to the recent Chief Deng Malual, Turks and the Mahdists because he, Ngeth Angoh, is not a man of 20th and 19th century– he's an ancestor!
So the claim by the head chief of Twi East county, Chief Manyok Ajak and the rest of a few elders and random commentators from both counties that, Chief Deng Malual provided bull (Mior Mading) to Ngeth Angoh in the 20th century to brand the town/ place as 'Mading' during colonial era holds no single water altogether. In deed, Chief Deng Malual Aleer Jogaak played an invincible and crucial role worth appreciating, together with his peers, of bringing together this great Bor section of Jieng that had scattered in different provinces during colonial era though they–Buor–have recently made an impertinent volition of parting ways due to trivial politics, however he never named the town as 'Mading' neither did he provide any bull to Ngeth Angoh to name the place and that's the argument herein.
November 29, 2022.
Day 8 of the 6th edition of the South Sudan Governors forum.
St Andrews kapenguria parish
Happy Sunday dear fellows of Voice of kush 💞🇸🇸
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May God bless you fans Worldwide 🌍
You have been my strength and my inspiration, you have been my sweetest friend and mother. Congratulations for this amazing academic achievement at this time mama. We can’t forget your care and love during our saddest years as young kids in Dimma, Ethiopia…#1986
~By Maal Maker Thiong~
BY PASTOR STEPHEN MATHIANG KUCH ALIER
NOV 25, 2022
MY PERSONAL APPEAL TO MY PEOPLES, FROM AMIEL TO CHUEIKHER
Overview: To those who don't know me, I am Pastor Stephen Mathiang Kuc Alier of the Episcopal Diocese of Bor.I am a South Sudanese from Werkok Boma of Makuach Payam, Bor County.
As a Pastor, the servant of Jesus Christ, I love all peoples, regardless of their ethnic,geographic, political, or socio-economic positions. I see them through God's eyes, as peoples created in the image and likeness of God, their eternal Creator. I rejoice and suffer with all peoples, and because of this, I always share my own opinion when peoples face some problems. As a human being, I am aware that I don't have all answers to all problems, though it is better to make my little contribution towards finding amicable solutions to such problems rather than being mute.
Regarding the ongoing crisis in the Episcopal Diocese of Bor and Jonglei Internal Province (JIP),
I wrote over seven articles and shared them with relevant people, especially the Primate Justin Badi and Archbishop Reuben Akurdid. In such articles, I categorically stated what I thought should be added to others' good opinions as a way of getting better solutions to such tempting, crucial church issues - in line with God's will. Alas, my personal answers to the problem fell on deaf ears. But I do not regret not being heard, for a shared opinion is always better than a hidden one. I pray that this critical church dispute will find better solution very soon in the Lord.
On the other hand, it is sad to say that social media and other platforms have been somewhat dominated of late by the peoples of the three counties of Bor, Twic East, and Duk, expressing their personal and collective opinions on what appeared to be an identity issue based on the phrase "Greater Bor."
I delayed my own view point on this vital matter because when tempers are high, the level of misunderstanding can equally be high among people. But as an elder and a pastor, I have a personal feeling that it is wise now to express my point of view openly on this subject. So, this is the main purpose of this personal appeal.
Let me dichotomize the matter into two subject matters, namely:
1) Separation of names, and
2) What divides peoples or communities.
1. Separation of Names: like colors, names are unique labels of identification that are universally used to identify specific persons, communities, nations, places, animals, birds, and all other living and non-living things.Even within a family of husband, wife and children, specific names are given to differentiate them. For instance, in our family of Kuc Alier Mathiang, my tag name is Mathiang; other brothers are Ayoor, Bech and Wuoi, and our sister is Akon. Our different names are not meant for our division but rather for easy identification. Although my name Mathiang derived from our great grandfather Mathiang Bior, none of my biological brothers can leave his name to be called Mathiang. None of them can also force me to abandon my name to be called by his name. We are united as children of the same father and mother but with different names. If we have disunity in the family, it should not be because of our different names.
Based on the above illustration, historically, we have Twic, Bor, Hol, and Nyarweng. Each of these clans of Dinka has its own sub-clans bearing unique names, and each sub-clan has some sections with different names up to family level. For instance, Bor has its major sub clans: Athooch and Gok and each has its own sections·with various names. This also equally applies to Twic, Nyarweng, and Hol.
Therefore, I see no problem whatsoever here, when people of Twic, Nyarweng and Hol decided to detach themselves from the name "Bor" and to be known only by their historical names within the Jieng or Dinka Community. People of Bor should remain using their historical name peacefully along their brothers and sisters of Twic,Nyarweng and Hol. These are their good tag names for easy identification internally and externally.
2. What Divides Peoples or Communities: as I mentioned above, separation of names does not divide people because names are names, and peoples are peoples. For instance, Jieng has major clans, namely: Agar, Ngok, Padaang, Rek, Malual, Aliap, Ciec, Atuot, Twic, Nyarweng, Bor, and Hol, among others, but all of them are still Jieng. Their names are merely symbols of identity rather than signs of division. All of them have the same cultural patterns that bring their togetherness as one solid tribe called Jieng. For example, if Jieng is divided, it has less or nothing to do with the various names of its clans but may be with something else.
Thus, to me, I do not see any problem if peoples of Twic, Nyarweng, and Hol decided not to be parts of the name "Greater Bor." Because this cannot destroy the already existing ties between the peoples of the four communities. If the peoples are better without the name "Greater Bor," then let them happily and peacefully remain with their original names of Bor, Twic, Nyarweng and Hol. People have in alienable freedom of choice.
The four points below are some of the things that divide and set people against each other:
1. Unfair distribution of shared resources among people.
2. Underrating each other'spersonality.
3. Uncontrolled slips of tongue against one another- insulting, gossiping, slandering, etc.
4. Grasping or stealing someone's belongings.
FormidableBases of the Unity of Bor, Twic, Nyarweng,and Hol: these four communities are inseparable due to the following historical and current factors:
I. Ethnicity: As parts of the Jieng, the four communities are intrinsically bonded by the same cultural patterns. They are one people now and forever.
2. Marriage:the existingrelationships among the four clans are strongly cemented and will continue to be paved by inter-clan marriages. Such marriages are tearing apart any walls of division between the four communities. They have sons and daughters in and across their geographic, ethnic borders.
3. Personal relationships: because of their closeness, most of the sons and daughters of the four communities have built intimate relationships that are far above and beyond the present struggle over a name (Greater Bor). With or without such a name, their strong relationships will inevitably remain intact, and the next generations will come up with similar or more harmonious interactions.
4. Existing peace: these communities live next to each other, with their boundaries almost overlapping. Yet, despite the nearness of their inhabited areas, they have been living in peace among themselves with no historical mention of any fight or bitter dispute between Bor and Twic, or between Twic and Nyarweng or between Nyarweng and Hol. This shows and confirms their true oneness, oneness not in the name but in the spirit.
5. Security: as clans of one tribe (Jieng),any outsider does not distinguish but merely sees them as one people. So any external attack on one community is seen as an attack on all the four communities. This unites rather than divides them. Historically, the enemy of one community is seen as the enemy of all.
6. Natural catastrophes: almost all the four communities often face natural catastrophes like drought, or flood or famine. When that occurs they share their meager resources to survive together. These cement their unity.
7. Shared economic and political benefits: as peoples of the same geographic locality, Nyarweng, Twic, Hol, and Bor are viewed by others as one people entitled to share the same piece of the national cake. This is where absolute care needs to be taken during its division among the four communities. In terms of unity, they can speak with one voice when claiming their rights from the central government. Yet if the obtained piece of cake is not equally and equitably divided among the four communities, disagreement can occur, setting peoples again each other. Name cannot divide people, but unfair distribution of cake or anything else, can.
Recommendations and Conclusion: to wind up this personal appeal of mine, I have the following recommendations before I conclude:
1. Minimize division in favour of unity: the peoples of the four communities should capitalize on what unites them and minimize what divides them. Together, they can withstand any adverse storms of life.
2. Safeguarding of common historical heritage: the four communities of Bor, Twic, Nyarweng, and Hol have been collectively building their present noble, historical heritage. They intentionally sweated, shed blood and spent other vital resources to create this dignified inheritance. We must avoid anything that taints or destroys it. Instead, we should jointly improve and build upon it, and advise our children's children to do the same. It always takes longer time to build good track records than it does to destroy them.
3. Respect and honour each other: we the members of the four communities must respect ourselves, our forefathers or ancestors. For instance, we should respectand honour all our famous church leaders, chiefs, politicians, warriors, and musicians, among others, as they are the ones who make us to be who we currently are. We should value and love one another. As no one is perfect, we must always value and emphasize our individual achievements more than our shortcomings.
4. Not negatively comparing the four communities against one another: we should stop comparing our four communities against one another, for they are morally and socially the same. We should learn not to use general statements when talking about a specific person either within Bor, Twic, Nyarweng or Hol community, because such a person does not equate to his community. For instance, if my mannerism falls below some valued ethical standards, it has nothing to do with my family or community, but it squarely rests on me as a person- a person of moralfailure.
5. Be accountable to one another: in order to maintain and enhance our unity among the four communities, we should be accountable to one another and embrace the spirit of fair distribution of anything we locally have or get from the central government. Unfair distribution of resources is always the primary source of disunity and conflict among peoples anywhere below the sun.
6. Unity in the Lord: as almost all the peoples of Ber, Nyarweng, Twic, and Hol are Christians, we should deploy our spiritual leaders randomly among the four communities. Let them act as the salt and the light of these communities and beyond, as they preach love, peace and forgiveness among the peoples. If we are true Christians, then we are one in the Lord.
7. Free interactions and settlements: to strengthen our unity, let us encourage and welcome each other as we do now to freelyand comfortably live and work wherever we choose within the four communities.
8. Good use of social media and other social platforms: we should intentionally use social media and other platforms to unite our people of the four communities rather than to divide them. We are better together than better alone.
9. Useful utilization of acquired education: we should carefully use our acquired education to unite rather than divide our innocent peoples, knowing well that most of them have no modem education.
10. Safeguard against Satan's influence: As communities full of Christian believers, we should know that our prime enemy is not one of us but Satan, the enemy of Christ and
His people. His motto is to steal, destroy and kill. (Jn.10:1Oa). That is why Peter says: "Be self-controlled and alert! Your enemy the devil prowls around like a roaring lion looking for someone to devour." (Pet.5:8). If the four communities are unhappy among themselves, Satan is very happy. Thus, we should constantly safeguard ourselves against his bad influence by getting closer to Christ always.
In conclusion, so far so good; the peoples of Bor, Twic, Nyarweng, and Hol, the significant clans of Jieng, are still one people and will continue to be one people.Names, as labels for easy identification, should not be permitted to divide and weaken our peoples. Instead, we should embracethe spirit of unity in diversity. Unity of the people is not in any name but in heart, mind and soul. Without this politicized jargon or phrase, "Greater Bor," we are still one united people bearing our unique tag names: Bor, Twic, Nyarweng,and Hol. As Christians, we are united in the Lord.
If there is something worthwhile in this appeal, let glory go to God, but if there is anything not appreciable in it, the blame squarely rests on me as a person.
Thank you so much for sparing your time to read and share it with other people of ours. May the Lord richly bless you all! I love you all as myself.
Key Verses: "... Love the Lord your God with all your heart and with all your soul and with all your mind... love your neighbor asyourself... (Matt.22:37-40).
Pastor Stephen Mathiang Kuc Alier Email: [email protected]
Cc: Chairpersons of the four communities Cc: Bishops of the four communities
Cc: MPs and Ministers of the four communities Cc: Mayor, Bor town
Cc: Commissioners of Twic, Duk, and Bor counties Cc:Paramount chiefs of Twic, Duk, and Bor counties
Cc: Youths and Women Representatives of the four communities Cc: Deputy Governor, Jonglei State
Cc:Governor, JongleiState Cc: File
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