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The Sudanese abuse of politics, or by other words the Sudanese political abuse and violations of human rights should be understood by now, if we look deeply in the overall deterioration in every aspect of life in Sudan. Insightful analysis here, follows after the preamble.
The "Sudanese Abuse" is episode 3 in a sequence of Sudanese political articles. The sequence is composed of more than 200 episodes.
To understand what you read on this page better, begin with episode 1 at Sudanese Abilities, continue to episode 2 at Sudanese Absence, come here to complete your reading, and then follow to episode 4 at Sudanese Achievements.
It is worth to mention that it will be always good to read introductions / preambles of long essays to understand the backgrounds and the aspects of the topics.
As you understand from the introduction above, the sequence of Sudanese articles are in episodes. This is sequence 1 of the political articles and comments on Sudan I and other readers comment through writing good articles and commentaries about the Sudanese abuse of politics and violations of human rights in Sudan.
Many of the commentaries, including the Sudanese commentaries, Eritrean love commentaries, Eritrean political comments, Somali Arabic comments and Somali political comments are written after responding to the HOA Calls by the members of the HOA Political Scene Newsletter and reading the Arabic political section at the Arabic HOA Political Scene.
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The Sudanese abuse of politics, or the misuse of politics is for the purpose of obtaining power and wealth. It has always been occurring in the Sudan since the independence from Britain in 1956.
The sudanese people should know that, because the Sudanese political misuse has been clear as evidence in the practices of the Sudanese political parties, which have assumed power after the independence.
The Sudanese people still see the misuse of policy in the practices of the ruling elites through the use of religion in the state policy.
This interpretation can be understood by a priori, if we believe that the Sudanese political parties that have assumed power since the independence are in fact sectarian parties, where religion is the main engine that drives these parties.
Thus you can understand from this that when these parties use power they do not think away from religion. That means they use religion in the state policy, as well.
The evidence of the use of religion by the Sudanese sectarian parties in the state policy is that, in particular, when these parties came to power after the Sudanese uprising in April 1985, they hesitated and even maneuvered to repeal the laws of Islamic Sharia, which was enacted by dictator Jafar Nimeiri in 1983 in application.
It is well known that the Sudanese political party that drafted these laws using Islamic Sharia in the state is the Sudanese Muslim Brotherhood party, which was represented by the Islamic Charter Front at the time under the chairmanship of Hassan al-Turabi.
It is known that the head of that religious party is the one who crowned Jafar al-Nimeiri Imam of the Muslims, after the completion of the laws of Islamic Sharia in Sudan, which have resulted in slughterning and cutting parts of the bodies of many Sudanese people..
The Sudanese rising was triggered by those Islamic laws that are unjust to human rights in the Sudan and other political problems in the Sudan, especially the neglect of the Sudanese territories and the initiation of wars, to distract and intimidate the Sudanese people, and to rob the Sudanese economy and make other problems.
For all of this, the objectives of the Sudanese revolution were to eliminate the laws of Islamic Sharia, to achieve democracy, to try all those who caused the problems of the Sudan, and to exclude the Muslim Brotherhood party, so as not to exercise its tricks and manoeuvres that led to the terrible deterioration of the Sudan.
The Sudanese intifada summed up all of this in a charter titled "The Charter for the protection of the intifada". The Charter was binding on all Sudanese political parties. However, the sectarian parties that took power ignored that charter and helped the Muslim Brotherhood party to exist and participate in the elections.
The only reason for this is that the prime minister in the post-intifada government is the legal brother-in-law of the president of the Muslim Brotherhood party.
Instead of being imprisoned for crimes committed by his party against the Sudanese, and banning the Muslim Brotherhood party, the president was given preference for political work, returning his party back to political rallies and running for elections, whereby his party won the third place in the election results.
All this planning was from the prime minister, so that his sister's husband could return to political life again to play his political tricks and manoeuvres and his plots against the Sudanese people.
The same man, who was prime minister in the third democratic era, is now returning in a political statement during the ongoing Sudanese protests, saying that no party should be banned or no any party should be excluded from political action.
What does that mean?
Why would this man want the Sudan to continue to deteriorate?
The important question is - why do the powers of the new Sudanese uprising allow him to return to repeating his political absurdities?
Why does he not understand that the party of his brother-in-law was the one that played and overthrew him from his post as head of a cabinet, when he staged his coup against him in 1989 to bring the current president Omar al-Bashir?
What does all that mean?
For all of that I have explained above, I am the Sudanese journalist Khalid Mohammed Osman calling since earlier in the Sudanese political struggle during the eighties to eliminate all sectarian parties. No way for them to politics to lead the state of Sudan any more. They are political fraud and political scam.
* Sequence 1, Episode 3: Sudanese Abuse: Are You Intellectual 4: Indicators of the deterioration of political situation in the Sudan: مؤشرات تدهور الأوضاع السياسية بالسودان
As most of the deterioration in Sudan has been done by this religious party, the commentators and I have reacted to that to highlight in depth what's going on until this moment.
Many commentaries on this issue have written the Sudanese Comments in much of enlightenments on Sudan Online political views and other Sudanese political angles, which could give you more insights to Write About Sudan in your thesis, taking a singe topic and a very narrow Sudanese niche.
All that I have explained above in the section titled "The Status of Understanding What's Planned for Sudan" is exactly the indicators of the deterioration of the political situations in Sudan. The Sudan's political scene has never been healthier, since the independence.
The articles have indications. Any of the indication can be a topic for a new Sudanese political article. However, the Arabic Sudanese article here has other suggestions about the Political Tragicomedy in Sudan.
It says that the indictors of the Sudanese complete deterioration since the independence of the country from England, have continued to work after the independence, and there are some reasons for that.
The reasons are the policies, which both of the civil dictatorships and the military dictatorships have planned for a one million square miles land that has millions of inhibitors who are from different ethnical and thus cultural backgrounds.
Both, of the ruling elites, whether they're civilians, or militants as we see through many Sudanese angles have only worked hard for their own interests.
They all have created what we call the insufficient marginal areas policies, which have produced injustice and inequitable situations in all of the Sudanese regions.
Although they see that, and they always come with plans to solve problems as they say, they do fulfill nothing.
Observing this from good Sudanese political angles, I could simply say that they only care about their interests in power and wealth. They make the Sudanese abuse of politics worse, more than hell.
This is not a difficult question. Is it?
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