governance by E. Kurimoto
The term monyomiji refers to the corporate group of middle-aged men that traditionally has the re... more The term monyomiji refers to the corporate group of middle-aged men that traditionally has the responsibility to protect the community from enemies and to maintain law and order between its members. After ruling for a set period of years, the monyomiji in power are removed and replaced by the following generation. The new monyomiji-set starts their term with a clean slate. They remove corrupt practices that have crept in during their predecessors, introduce social innovations, and, in the past, put themselves on the map as a military presence in the area.
Monyomiji rule is practiced by more than a dozen ethnic communities on the East Bank of the Nile in the states of Eastern and Central Equatoria in the Republic of South Sudan.
The notion of public interest that is openly debated in a space accessible to members of all clans and sections, combined with the self-perception of the monyomiji as change agents, makes the monyomiji institution eminently suitable as a building block of local governance under the state. However, since the early colonial days the relationship between monyomiji and successive governments has often been marked by outspoken antagonism.
In November 2009 the Catholic Diocese of Torit Church called for a meeting of all stakeholders in good governance to discuss ways to bridge the gap between government and monyomiji. It resulted in the Torit Declaration. A group of NGO"s (Norwegian Church Aid, IKV Pax Christi, Catholic Relief Services) and academic insitutions (University of Juba, the Global Collaboration Center of Osaka University) operating under the name Monyomiji Support Group, is ready to assist the local government authorities to implement the Torit Declaration within the framework of the Local Government Act.
AIC
Papers by E. Kurimoto
La region actuelle de Gambella, en Ethiopie, est depuis longtemps une frontiere, du fait de son i... more La region actuelle de Gambella, en Ethiopie, est depuis longtemps une frontiere, du fait de son integration dans l'empire ethiopien au XIX e siecle, du trace de la frontiere nationale avec le Soudan, des echanges commerciaux entre les principaux groupes ethniques Anywaa (Anuak) et Nuer. Cet article montre comment l'ethnicite a ete politisee et militarisee depuis 1974 jusqu'a l'heure actuelle. Il s'agit d'un processus complexe d'interactions entre les gouvernements successifs, l'armee de liberation du peuple soudanais (SPLA), les refugies soudanais, les Nuer et les Anywaa.
Senri ethnological studies, 1996
... nam) flow westwards through Anywaaland. They are, from the north, the Baro (Upeeno in Anywaa)... more ... nam) flow westwards through Anywaaland. They are, from the north, the Baro (Upeeno in Anywaa), Giilo, Akobo and Oboth. 'They merge and become the Sobat River. Most of the villages are found along these rivers and the Aluoro, a tributary of the Baro. ...
Journal of Religion in Africa, 1992
Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears... more Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact
Conflict, Age & Power in North East Africa, edited by Eisei Kurimoto & Si... more Conflict, Age & Power in North East Africa, edited by Eisei Kurimoto & Simon Simonse, Oxford: James Currey; Nairobi:EAEP; Qhio University Press: Athens: Fountain Publishers: Kampala, 1998. The editors hope this volume will mean a partial rehabilitation of the view that age systems have military and political relevance. Though not military organizations per se, age systems are part of an institutional complex that makes societies fit to wage war. The contributions of Lamphear and Spencer show convincingly that, given certain conditions, age-sets are easily transformed into military units. Against those who deny the political dimension of age systems because of a lack of formal decision-making processes that could be labelled ‘government’, our answer is that politics does not start with government, but with competition for power. We hope to have shown that there is plenty of that in age systems. Contents: Introduction by Simon Simonse & Eisei Kurirnoto; Resonance of age systems in southeastern Sudan by Eisei Kurimoto; Age, conflict & power in the monyomiji age systems by Simon Simonse; Brothers in arms: military aspects of East African age-class systems in historical perspective by John Lamphear; Generational systems on the threshold of the third millennium: an anthropological perspective by Serge A.M. Tornay; Gada systems on the meta-ethnic level: Gabbra/Boran/Garre interactions in the Kenyan-Ethiopian borderland by Gunther Schlee; Women’s age categories in a male-dominated society: the case of the Chamus of Kenya by Kaori Kawai; Age systems & modes of predatory expansion by Paul Spencer; Peacemakers, prophets, chiefs & warriors: age-set antagonism as a factor of political change among the Kipsigis of Kenya by Toru Komma; The Rendille & the adaptive strategies of East African pastoralists by Shun Sato; Two extinct age systems among the Iteso by Nobuhiro Nagashima
Journal of Asian and African Studies, 1992
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governance by E. Kurimoto
Monyomiji rule is practiced by more than a dozen ethnic communities on the East Bank of the Nile in the states of Eastern and Central Equatoria in the Republic of South Sudan.
The notion of public interest that is openly debated in a space accessible to members of all clans and sections, combined with the self-perception of the monyomiji as change agents, makes the monyomiji institution eminently suitable as a building block of local governance under the state. However, since the early colonial days the relationship between monyomiji and successive governments has often been marked by outspoken antagonism.
In November 2009 the Catholic Diocese of Torit Church called for a meeting of all stakeholders in good governance to discuss ways to bridge the gap between government and monyomiji. It resulted in the Torit Declaration. A group of NGO"s (Norwegian Church Aid, IKV Pax Christi, Catholic Relief Services) and academic insitutions (University of Juba, the Global Collaboration Center of Osaka University) operating under the name Monyomiji Support Group, is ready to assist the local government authorities to implement the Torit Declaration within the framework of the Local Government Act.
AIC
Papers by E. Kurimoto
Monyomiji rule is practiced by more than a dozen ethnic communities on the East Bank of the Nile in the states of Eastern and Central Equatoria in the Republic of South Sudan.
The notion of public interest that is openly debated in a space accessible to members of all clans and sections, combined with the self-perception of the monyomiji as change agents, makes the monyomiji institution eminently suitable as a building block of local governance under the state. However, since the early colonial days the relationship between monyomiji and successive governments has often been marked by outspoken antagonism.
In November 2009 the Catholic Diocese of Torit Church called for a meeting of all stakeholders in good governance to discuss ways to bridge the gap between government and monyomiji. It resulted in the Torit Declaration. A group of NGO"s (Norwegian Church Aid, IKV Pax Christi, Catholic Relief Services) and academic insitutions (University of Juba, the Global Collaboration Center of Osaka University) operating under the name Monyomiji Support Group, is ready to assist the local government authorities to implement the Torit Declaration within the framework of the Local Government Act.
AIC