101. Images From World History: Ancient Sudan: Kingdom Of Meroe (4th C. B.C. To 325 A The development of a distinctive script to express the Sudanese languageindicates the cultural independence of Meroë from Egypt. http://www.hp.uab.edu/image_archive/um/uml.html

Ancient Sudan: (4th c. B.C. to 325 A.D.) 6. Relief from a stand at Wad Ban Naga temple. It shows Queen Amanitare, wife of her co-ruler, Natakamani. The inscription is in both Egyptian and Merotic hieroglyphs, and so is important for knowing how to translate Merotic script. The tendency today to see Natakamani as the principle ruler of Kush probably results from our privileging Roman written sources. 9. The Lion Temple of Naqa. The architectural style is Egyptian. The entrance reliefs show the king and queen striking their enemies. The queen reflects Merotic culture in both her importance being equal to that of the king, but also in her figure style. 10. Rear view of the Lion Temple, Naqa, Meroe. The Kushitic god, Apedemek, with three heads and four arms, is worshiped by the royal family, dressed in the Nubian style. 11. The Lion Temple, Naqa, Meroe. Side view of one of the front pylons, shows in relief the figure of Apedemek, represented as a snake arising from a flower. 9. The

102. Sudan Studies Association 22nd Meeting Permeable Borders Their Role in Populating and Moulding sudan s Cultureand Politics. Abdelrahman Al Bashir (Independent Scholar http://www.sudanstudies.org/panel2b.html

Panel #2B: Displacement as Translation: A Tale of Three Audiences Rebecca Lorins University of Texas at Austin In this paper, I will discuss the performances and practices of the Kwoto Cultural Center as a strategy of translation. Although the Center's primary audience consists of displaced southerners in Khartoum, they acknowledge a series of other audiences: northern Sudanese, diaspora Sudanese, and funders, sponsors and supporters abroad. This paper focuses particularly on the tension that exists between the work and its message as it is performed for indigenous audiences and as it is translated for the international circuit. Although I agree with recent calls by scholars for more precise applications of the term "displaced" and "displacement (Assal 2000; El Shazali 1995), I am more interested in this paper in when, how and why the term gets deployed amongst southerners in Khartoum, as both a mode of self-definition and a means toward self-determination. When do performances seek the city as "home" and when is "displacement" invoked? I argue that the employment of the vocabulary of "displacement" can be a means of entering, becoming visible to, and gaining currency in, ongoing international conversations "A Herdsman's Migration to Khartoum in Ibrahim Shaddad's Film "Insan" Andrea Flores Khalil City University of New York Saving Souls: Querying the Macro-Political and Religiously Motivated Aid to Displaced Persons of the Sudan

103. The Cultural Orientation Project Refugees from sudan Cultural Orientation Work Group September 2000. sudan Lee,Cecelia. (Ed.). (1998). sudan–A cultural profile. Toronto http://www.culturalorientation.net/fact_sudan.html

culturalorientation.net Home Resettlement Overseas Publications ... Resources Refugees from Sudan Cultural Orientation Work Group September 2000 Sudan in Brief Geography Located in North Africa, Sudan is geographically the largest country in Africa with approximately 1 million square miles (roughly the size of the U.S. east of the Mississippi). Sudan shares borders with nine countries including Egypt to the North. The Nile River and its tributaries dominate the country, with deserts in the North and a more tropical climate in the South. Population Sudan has approximately 34.5 million people from as many as 400 different ethnic groups. The North is dominated by Arabic-speaking Muslims. In the South, at least 100 different languages are spoken, and most southern Sudanese follow indigenous beliefs or have become Christians. Education Currently all curricula follow a strict Islamic model in the Arabic language. In the South, education was formerly offered in English. In the past, boys might have been sent into towns for education, while rural females learned domestic responsibilities in prepara-tion for a good marriage and childbearing. At this time, because of war, government neglect, and the lack of supplies and trained teachers, few schools remain open, and two generations of southern Sudanese children have not received education (USCR, 1999).

104. Washingtonpost.com 13, 2003) For Caravan, Destination Friendship Events Aim to Bridge USArab CultureGap (Post, Oct. 30, 2003) Powell sudan Accord On Track Official Disputes http://www.washingtonpost.com/wp-dyn/world/africa/northafrica/sudan/

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105. THE SUDAN LIBERATION MOVEMENT AND SUDAN LIBERATION ARMY (SLM/SLA) sudan’s unity must be anchored on a new basis that is predicated on full acknowledgementof sudan’s ethnic, cultural, social and political diversity. http://www.mathaba.net/sudan/SLM.htm

THE SUDAN LIBERATION MOVEMENT AND SUDAN LIBERATION ARMY (SLM/SLA) Press Release/Commentary by SLM/SLA posted on March 14, 2003 at 13:42:53: EST (-5 GMT) THE SUDAN LIBERATION MOVEMENT AND SUDAN LIBERATION ARMY (SLM/SLA) POLITICAL DECLARATION Introduction Darfur had been an independent state from the sixteenth century to the second decade of the twentieth, when it was coercively annexed to the modern day Sudan. As an independent state, Darfur enjoyed worldwide recognition and had embassies in the capitals of the major empires of that time. If Sudan is seen as the microcosm of Africa, Darfur is the microcosm of Sudan. The peaceful coexistence between its African and Arab tribes, between the sedentary populations and the nomadic ones and between emigrants from its eastern and western neighbors and indigenous groups was the source of its stabilit y, prosperity and strength. However, successive post-independence regimes in Khartoum, both civilian and military, have introduced and systematically adhered to the policies of marginalization, racial discrimination, exclusion, exploitation and divisiveness. Darfur was made and continues to be a reservoir of cheap labor for central Sudan’s agricultural and industrial projects, the major source of lower-ranking soldiers thrown into the fray of the supremacist war waged by Khartoum against south Sudan, Nuba, Fung, Beja, Rashaida and other marginalized areas, and a fair game for central Sudan’s political parties and elite seeking to field non-indigenous parliamentary candidates in safe seats.

106. The Conflict In Sudan And Why Women Are Affected Differently Than Men. Strengths Men might take up food preparation although in sudan there are cultural taboos hinderingmen from doing certain female things to maintain pride and dignity. http://www.noedhjaelp.dk/usr/noedhjaelp/fknweb.nsf/0/70A28135AA4F109541256B6E004

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