Quest for Identity in Francis Deng's Cry of The

Al-Neelain University

Graduate College

English Language Department

Quest for Identity in Francis Deng’s Cry of the Owl

A Thesis Submitted in Partial Fulfillment of the Requirement for the Degree of Master of Arts (MA) in English Language (Literature)

Submitted by:

Abdalla Abbas Eissa

Supervised by:

Prof. : Eiman Abbas El-Nour

2017 Dedication

To my beloved parents, sister and brothers

Acknowledgments

Praise and glory be to Allah, the most gracious, the most merciful. I could not achieve what I have achieved without God‘s guidance and help.

This thesis would not have been possible without the essential and gracious support of many individuals who made my dream of master degree come to fruition. First and foremost, I would like to thank Prof. Eman Abbas El-Nour, my supervisor, for her wisdom, invaluable guidance, professionalism, dedication, insight and her deep knowledge of literature and its theories are an invaluable asset to me from the beginning to the end in the course of my thesis and special thanks for her incredible reading speed.

I am so privileged and honored to the English Language Department at Al-Neelain University, Faculty of Arts, and special note of thanks goes to the head of the department Prof. Hamid AL-Dood. My deep appreciation is also due to my professors Dr. Ishraga Bashir, Dr. Ahmed Abdalla, Dr. Mohammed Kambal, Dr. Ahmed Al-Haj and Dr. Mohammed Agban for their academic guidance.

I would like to express a heartily thanks to my sincere uncles Ibrahim and ZakariyaBakheet for their support and understanding. Without their love and support I am sure that I would not be able to achieve so much. I also wish to extend my heartfelt gratitude to my bosom friend Jamal Uthman for his countless words of advice and support ―a friend in need is a friend indeed‖.

Last but certainly not least, my sincere thanks go to my friends and brothers who contributed to the accomplishment of this thesis especially, Sulieman Basher, Sulafa Al-Haj and Abdelhafiz Osman.

Abstract

This study examines a very prominent theme in Postcolonial African Literature which is ―Identity quest‖. The exploration of such postcolonial writers as Deng in terms of depicting their cultural identities and of their people‘s reveals the hybrid culture of the postcolonial societies and writers. These writers discuss the influence of decolonization, hybridity, language, culture, religion, and displacement movement on postcolonial dilemma. Their attempt is an attempt to reconstruct Identity or to reinvent a new one. The researcher uses a qualitative method to analyse and investigate the issue of identity in South Sudanese society through reading Deng‘s ―Cry of the Owl‖ from psych analytical perspective. The researcher tries to discuss how Deng views and deals with the identity question and the way he dealt with the main components that influence identity quest in his work. More importantly, the study focuses on how South Sudanese lost their identity; culture, language and religion. The study finds out that the missionaries have a strong impact on the loss of their identity. Moreover, the findings reveal that Arabisation and Islamisation affect their identity negatively.

III

مستخـلص البحــث

تناقش ىذه الد ارسة موضوعاً ىاماً و ماثالً في األدب اإلفريقي لفترة مابعد االستعمار , حيث أنيا تتعمق

بقضية البحث عن اليوية . لقد كان ظيور ُّكتاب فترة ما بعد االستعمار مثل الدكتور/ ف ارنسيس دينق و

تصويرىم لميوية الثقافية لشعوبيم أدى الى الكشف عن الثقافة اليجينة المتنوعة لمجتمعات فترة ما بعد

االستعمار .

أيضاًناقش ىؤالء الُّكتاب التأثير والفراغ الذي سببو المستعمر الفريقيا من حيث التيجين الذي أصاب

المغات والثقافات و األديان وحركات النزوح كذلك الفوضى والحيرة التي أعقبت ذلك , و تمخصت محاوالتيم

في إعادة بناء اليوية او إبتكار ىوية جديدة . و يستخدم الباحث في ىذه الدراسة اسموب التحميل النوعي

في تحقيق الموضوع الذي يتعمق بماىية اليوية في مجتمعات جنوب السودان من خالل إستميام رواية

الدكتور فرانسيس دينق )نعيب البومة( من زاوية التحميل النفسي .

كذلك يحاول الباحث أيضاً أن ي ّصور و يناقش كيفية رؤية الدكتور دينق لمقضية و الطريقة التي يتعامل

بيا الدكتور مع المكونات األساسية التي تؤثر عمى قضية البحث عن اليوية في دراستو , و من األىمية

بمكان أن تشير الى أن الدراسة تركز عمى كيفية فقدان شعوب جنوب السودان ليوياتيم وليجاتيم

وثقافاتيم و كذلك معتقداتيم . و أوضحت الدراسة التأثير القوي لمديانات التبشيرية في فقدان ىذه اليوية

و كشفت عن تأثير معطيات التعريب واألسممة سمبياً عمى اليوية الجنوبية .

Table of Contents

Section number and title Page No. Dedication I Acknowledge II Abstract English Version III VI مستخلص البحث Table of contents V Chapter One Introduction 1.0 Introduction 1 1.1 The Statement of the Problem 2 1.2 Significance of the Study 3 1.3 Objective of the Study 3 1.4 Research Questions 3 1.5 Research Hypotheses 4 1.6 Research Methodology 4 1.7 Limitation of the study 4 Chapter Two Theoretical Framework and Literature Review 2.0 Introduction 5 2.1 Concept of Identity 5 2.2 Overview 7 2.3 Themes 8 2.3.1 Theme of Identity Crisis 8

2.4 Characters 8 2.4.1 BolMalek (Elias) 8 2.6.1 The ideas of Sigmund Freud 11 2.6.2 Maslow Hierarchy of Needs 13 2.6.3 Characteristics of Self-actualizers 15 2.6.4 Behavior Leading to Self-actualization 16 2.7 The Dilemma of Identity in Postcolonial Literature 16 2.8 The Formalistic Approach 17 2.9 New Historicism 18 2.10 Reader Response Criticism 18 Previous Studies 20 Chapter Three Research Methodology 3.0 Introduction 26 3.1 Research Method 26 3.2 Procedures 26 3.2.1 Procedure of Data Collection 26 Chapter Four Analysis from critical point of view 4.0 Introduction 28 4.1 Data Analysis 28 4.1.1 Research Hypotheses One 28 4.1.2 Research Hypotheses Two 32 4.1.3 Research Hypotheses Three 34 4.1.4 Research Hypotheses Four 36 4.2 Discussion 37

4.3 Conclusion 38

Chapter Five Conclusion , Recommendation and suggestions for further studies

5.0 Introduction 39 5.1 How Cultural, Psychological and Religious Factor Discussed 39 in ―Cry of the Owl‖? 5.1.1 Arabisation and Islamisation 39 5.1.2 Missionaries in South Sudan 40 5.2 Conclusion 40 5.3 Suggestions for Further Studies 41 Bibliography 42

VII

Chapter One

Introduction Chapter One

Introduction

1.0 Introduction

Identity or sense of selfhood has been one of the most complicated and ever developing notions in Literary and critical studies. It continues to become an obsession of writers, critics and scholars. Terms such as man, woman, body, self, I and human all have been repeatedly mentioned in literary and critical discussion to refer to the identity of a certain person belonging to a particular community or tradition. Early consideration of the notion of identity dated back to ancient time in fourth century B.C. moreover, in seventeenth century French philosopher Rene Desecrated famously claimed that ― I think, therefore, I am‖ 24 which transformed the discussion and definition about identify. This selfhood or identity seemed to be untouched by external sociopolitical or internal physic dimensions which might have an impact or influence on it in one way or another: The core representation of a man as ―foundation‖ of his own thoughts,actions and history has for three centuries at least not been simply a valorization of human individuality and human species as a bearer of the universal, it has been the representation of Man as the subject. The essence of humanity, of being human, which should be present, both as realty and as a norm or a possible is subjectivity (Balibar 2007). Accordingly, the consciousness and awareness about identity and self become one major topic and humanity as another, additionally, south Sudanese novelist Francis Deng in his novel ―Cry of the Owl‖ well-contractedly, discusses

1 about identify of the south Sudanese and involved with the question of self, subjectivity, humanity and culture. Therefore, quest for identity is a very prominent theme in postcolonial studies and literature. The exploration of such postcolonial writers as Deng in terms of the depiction of their cultural identities and of their people's reveals the hybrid culture of the postcolonial societies and writers. These writers tackle the influence of decolonization, hybridity, language, and displacement movement on postcolonial Diaspora. Their attempt is an attempt to reconstruct identity or to reinvent a new one. In the discussion of the works of Deng together with his personal views on identity question and he views this subject matter as a postcolonial writer and from a personal perspective both through his articles and interviews and also through the way he explored this topic through his novel. The researcher tries to go first through the topic of post-colonialism and its relation with identity. The researcher discusses the very question of identity as related to the novel "Cry of the Owl".

1.1 The Problem

The identity crisis has demonstrated its power as one of the main thematic concerns in literature. Tragedy becomes ineluctable when characters are unable to extricate themselves from the conflict between who they are and who they are supposed to be. Conversely, characters' awareness of their true selves is essential to the eventual achievement of self-actualization. In American literature, especially contemporary American literature, an identity crisis is frequently occasioned by conflict. Conflict between a person or group and another person, group or natural forces is what drives on into change. Thus, South Sudanese society suffers from issues of identity. The researcher encounters this problem through reading ―Cry of the Owl‖ by Francis Deng and through the researcher‘s understanding of the society which he is part of. 2

1.2Significance of the Study The study is significant to Sudanese individual in maintaining their identity. Also the study is significant to the whole society for understanding each other‘s identity and respect as well. Moreover, it is significant to fill the gap of the literature in the area of Sudanese society as well as the issue of identity. Finally it is significant to the ministry of social affair and the ministry of culture

In recent years, scholars working in a remarkable array of social science and humanitiesdisciplines have taken an intense interest in questions concerning identity. Within political science, for example, we find the concept of identity at the center of lively debates in every major subfield. Students of American politics have devoted much new research to theidentity politics" of race, gender and sexuality. In comparative politics, identity" plays acentral role in work on nationalism and ethnic conflict (Horowitz 1985; Smith 1991; Deng1995; Laitin 1999).

1.3Objective of the Study The objectives of this study are: a- To examine the issue of national identity for the diverse ethnic and religious groups in Sudan. b- Critically analyze the concept of identity through the novel ―Cry of the Owl‖

1.4 Research Questions

The researcher poses the following questions:-

1- What are the reasons for conflict of cultural identity in Sudan? 2- What are the main factors behind Elias Bol‘s quest for identity? 3- To what extent missionaries affect the cultural conflict in Sudan? 4- What does Sudanese identity mean from the author‘s perspective?

1.5 Research Hypotheses 1- Arabisation and Islamisation are the reasons for conflict of cultural identity in Sudan. 2- Cultural, psychological and religious factors are the main factors behind Elias Bol‘s quest for identity. 3- Missionaries have a strong impact on cultural conflict in Sudanese society. 4- Sudanese identity means the acceptance of the diversity in culture, customs, tradition and religious.

1.6 Research Methodology

The study is based on qualitative method and psycho-analytical approach. It investigates the quest of identity in the novel ―Cry of the Owl‖ as a case study. The researcher detects the identity quest from main character ‗Elias Bol‘ and events flow from plot and Meta plot. Moreover, the researcher considers the whole Novel‘s characters as the population of the study and ‗Elias Bol‘ as the sample of the study.

1.7 Limitation of the study

The study involving identity quest dilemma is conducted in Sudan at Al-Neelain University and it is delimited to enrich Sudanese literature. The study is conducted between 2015 to 2016, the Novel targeted in this study was written in 1989 and it mirrors the social Sudanese identity context. Further more. The study aims at studying identity quest from social perspective entailing the Diasporas, traumatic and alienation among subjects or citizen of one nation in one country. However, the study excludes the political conflict.

Chapter Two

Literature Review and Theoretical Framework

Chapter Two

Literature Review and Theoretical Framework

2.0 Introduction

This chapter demonstrates the literature pertinent to this study. It also highlights an overview of the novel under study "Cry of the Owl". Moreover, it presents the biography of the author. Furthermore, it discusses the literary theories related to the current study (social, cultural, psychoanalytical and postcolonial theories).

2.1 Concept of Identity

Identity is a broad concept to outline and, as such, complex to explore because it has many nuances of meaning. There are, therefore, diverse and divergent definitions attached to it. Bhabha (1990:1;4) describes this semantic ambivalence of identity: The locality of national culture (identity)is neither unified nor unitary in relation to itself, nor must it be seen simply as other in relationto what is outside or beyond it. Bhabha considers identity (national, cultural, political) as ―the impossible unity of the nation as a symbolic force‖.Bhabha (1990:1;4) In other words, identity is an imaginary ideal whose necessity brings social cohesion within communities and nations. Identity derives from the Latin term idem, which means the same. It is the state of having the same nature or character which defines one‘s absolute individuality. Millennium World Book Dictionary (2000:1048) defines identity as who people are or what things are, as well as which aspects form their individuality. In other words, identity encapsulates individual characteristics by which people or

5 things can be identified, which means that people‘s or things‘ identity is their individuality and personality. Encarta Dictionary (1999:934) notes that identity deals with who people are or what things are, especially the name(s) people or things are known by. It may also mean a person‘s essential self or a set of characteristics which people recognize as belonging uniquely to themselves and constituting their individual personality. On the other hand, Chambers 21st Century Dictionary (1996:669) defines identity as the state or quality of being a specified person or thing, which embraces who or what a person is. In other words, identity deals with one‘s quest to define his/her roots which mean who one is, where he/she comes from, and lastly, his/her vision for the future. It is ―a process of identification‖ and self-definition (Raditlhalo, 2003:31). In his famous ―I am an African‖ speech, the former president of South Africa, Thabo Mbeki captures the essence of identity in that he contends that African identity defines who one is, where they come from, and where they are going. Castells (1997), in Bekker, Dodds&Khosa (2001:2) defines identity as referring to ―people‘s source of meaning and experience‖ and to ―the process of constructions of meaning [culture]‖. One‘s identity is, therefore, constructed and conceptualized from one‘s set of cultural beliefs. It is a sprout from one‘s historical, religious, and social values. This means that a group of people can be united in community and solidarity because of common linguistic, religious, historical, social, and political experiences that they share. Castells acknowledges that identity is a word full of shadows of meaning which can be narrowed down to two major kinds of identity, which are ethnic and national identities. These identities, one should point out, flow directly from the cultural beliefs of the community within which they operate. Identity, there-fore, means, among other things, all the qualities, beliefs, and ideas which make people feel that they stand out from others. In other words, there are features or qualities

6 embedded in identity which make people different from others. This means, therefore, that identity ―does not obliterate difference‖ (Hall, 1996:3). It is these outstanding features, traits, experiences, and attributes which serve as the tenets of people or things.

2.2 Overview

Cry of the Owl is a novel written by Dr. Francis Deng in (1989). It discusses several issues such as identity, culture, custom and tradition of South Sudanese in a well constructed language.

It is a long tale of a young man's journey into adulthood in villages and cities in Sudan. Elias grows up a Dinka tribesman, and his family struggles with not having siblings for Elias and having his twin brothers kidnapped into slavery. Elias moves through witnessing tribal leadership and life, customs, celebrations, family rifts, and an increasing skill at school. His gifts lead him to be brought north to Khartoum to enlighten himself as an educated person. After completing his studies Elias joins the military and is exposed to Arabs, Muslims, Dinka, and other tribes; he is a member of the military, the Parliament, the Rebels and is exposed to many country issues. In fact, the book could be described as a thinly veiled excuse for the author to expose current Sudanese challenges with racism, effects of black slaves and black slave masters. The book also discusses themes such as issues of identity, colonialism and its effect on southern Sudanese. The plot does progress dramatically and the ending is very shocking with acceptance. However, the book dwells on politics, philosophies and approaches to racism in the form of different characters' carefully explained positions that the book is as much a political primer as it is a novel.

2.3Themes

2.3.1 Theme of Identity Crisis

Identity is a central theme to postcolonial writers in general and Deng in particular. Deng discusses the identity crisis in South Sudan in reference to the Northern part of the country. Deng depicts South Sudanese unique ritual identity in Sudan. Due to this, Deng mirrors out the lack of national identity in the country which applies Arabisation and Islamisation. The question of identity is very important to any nation because it shapes its international relations and dictates its behavior. According to Ninkovich ―an identity crisis is a period of disorientation in which values and relationships once taken for granted are thrown into question. Questions of self-adjustment that bedevil individuals caught up in an identity crisis like‖ who am I?‖ and ―where do I belong?‖(2001, p. 16).

2.4 Characters

2.4.1 BolMalek (Elias)

Elias is the central character of the novel. He is the son of a Northern Sudanese trader who captured Bol's mother with two twins. He grows up not knowing his own tribal identity, suffering a lot due to his extraordinary intelligence, Bol sent to missionary schools in the South and the North. His relation with Christian and Muslim produces him into special, unique and forward looking with comprehensive view of life. Furthermore, Bol the icon of his people (young leader) always thinks of promoting his people with welcomingly vision of the future. On the other hand, Bol always thinks with open mind to reunite his twins captured by Northerners.

2.5 Biography of the Author

Francis Mading Deng is a politician and diplomat from South Sudan who served as the newly independent country‘s first ambassador to the United Nations.

He was educated at Khartoum University (Bachelor of Laws) and a Master of Laws (LL.M.) and a Doctor of Juridical Science (J.S.D.) from Yale University. He also took graduate courses at King‘s College London.

From 1992 until 2004 Dr. Francis M. Deng of the Sudan served as the United Nations‘ first Special Rapporteur on the Human Rights of Internally Displaced Persons.

On 29 May 2007, United Nations Secretary-General Ban Ki-moon announced the appointment of Deng as the new Special Adviser for the Prevention of Genocide, a position he held until 17 July 2012 at the level of Under-Secretary General.

From (2006 to 2007), Deng served as director of the Sudan Peace Support Project based at the United States Institute of Peace. He also was a Wilhelm Fellow at the Center for International Studies of the Massachusetts Institute of Technology and a research professor of international politics, law and society at Johns Hopkins University Paul H. Nitze School of Advanced International Studies.

Before joining the Massachusetts Institute of Technology, Dr. Deng was a Distinguished Visiting Scholar at the John Kluge Center of the Library of Congress. Dr. Deng served as Representative of the United Nations Secretary- General on Internally Displaced Persons from 1992 to 2004, and from 2002 to 2003 was also a senior fellow at the United States Institute of Peace.

Dr. Deng served as Human Rights Officer in the United Nations Secretariat from 1967 to 1972 and as the Ambassador of the Sudan to Canada, Denmark, Finland, Norway, Sweden and the United States. He also served as the Sudan‘s Minister of State for Foreign Affairs. After leaving his country‘s service, he was appointed the first Rockefeller Brothers Fund Distinguished Fellow.

He was at the Woodrow Wilson International Center first as a guest scholar and then as a senior research associate, after which he joined the Brookings Institution as a senior fellow, where he founded and directed the Africa Project for 12 years. He was then appointed distinguished professor at the Graduate Center of the City University of New York before joining Johns Hopkins University.

Among his numerous awards in his country and abroad, Dr. Deng is co- recipient with Roberta Cohen of the 2005 University of Louisville Grawemeyer Award for ―Ideas Improving World Order‖ [2] and the 2007 Merage Foundation American Dream Leadership Award. In 2000, Dr. Deng also received the Rome Prize for Peace and Humanitarian Action.

He has authored and edited 40 books in the fields of law, conflict resolution, internal displacement, human rights, anthropology, folklore, history and politics and has also written two novels on the theme of the crisis of national identity in the Sudan (A man named Deng Majok and War of Vision). He was born in 1938 and in 1972 married Dorothy Anne Ludwig, with whom he has four sons, Donald, Daniel, David and Dennis.

2.6 The Psychological Approach

The Psychological Approach is one of the most conventional, applicable, and interpretative school of literary analysis. Through history of literary criticism; the Psychological Approach is used by Aristotle in his poetic. He defined tragedy as

10 combination of emotion of pity and fear ''to produce catharsis'', or in other words, cleaning of the soul through pity and fear.

The Psychological Approach is considered by modern critics as an effective, in-depth investigative and interpretative means to demonstrate, how readers can use it in understanding and appreciating a work of art.

The Psychological approach is limited to its ―aesthetic inadequacy‖. It gives basic ―clues‖ to uncovering an authors' main ideas and figuring out ―symbolic mystery‖.

2.6.1 The ideas of Sigmund Freud

Sigmund Freud had great participation in setting up modern psychology. He emphasized ''the conscious aspect of human psyche, by structuring the human mind into ''conscious and unconscious activity''.

Freud argument is based upon three different classifications of human psyche.His notion of unconscious has been defined as the irrational part of the psyche unavailable to a person‘s consciousness except through dissociated acts or dreams; in other words, it is ―the storehouse of those painful experiences and emotions, those wounds, fears, guilty desires, and unresolved conflicts we do not want to know about because we feel we will be overwhelmed by them‖ (Tyson 2015).

The unconscious is considered as the reservoir of wild whims and wishes, which have been turned down due to social constraints. If those wishes and whims come out of their dream-like realm and get a physical form, for which the individual would mentally get enticed to get hold of, whatever may bring that goal

11 closer or at least shorten the way towards that farfetched wish, then it is not under influence of 'unconscious' but 'Id'.

The Id is the only component of personality that is present from birth. This aspect of personality is entirely unconscious. It includes the instinctive and primitive behaviors. According to Freud, the id is the source of all psychic energy, making it the primary component of personality.

The Id is driven by the pleasure principle, which strives for immediate gratification of all desires, wants, and needs. If these needs are not satisfied immediately, the result is a state anxiety or tension. For example, an increase in hunger or thirst should produce an immediate attempt to eat or drink. The id is very important early in life, because it ensures that an infant's needs are met. If the infant is hungry or uncomfortable, he or she will cry until the demands of the id are met.

The ego is the component of personality that is responsible for dealing with reality. According to Freud, the ego develops from the id and ensures that the impulses of the id can be expressed in a manner acceptable in the real world. The ego functions in the conscious, preconscious, and unconscious mind.

The ego operates based on the reality principle, which strives to satisfy the id's desires in realistic and socially appropriate ways. The reality principle weighs the costs and benefits of an action before deciding to act upon or abandon impulses. In many cases, the id's impulses can be satisfied through a process of delayed gratification the ego will eventually allow the behavior, but only in the appropriate time and place.

The ego also discharges tension created by unmet impulses through the secondary process, in which the ego tries to find an object in the real world that matches the mental image created by the id's primary process.

Superego is mostly thought of as the conscience or a sensor which censors everything that may stand against the moral, social, religious codes. When within a story readers feel the presence of a hidden omniscient narrator speaking, advising and directing the characters unconsciously into a way much safer in nature, it can be taken as the omnipresent superego within the storyline.

Sometimes those wild wishes and dreams present themselves as mental uneasiness which haunt individuals in their night dreams. Such nightmarish dreams, Freud explained, has only to do with repressed memories which now are available to the unconscious to reveal them in the uttermost horrific way through dreams.

2.6.2 Maslow Hierarchy of Needs Maslow's hierarchy of needs is a theory in psychology. Its proposed by Abraham Maslow in his 1943 paper ―A Theory of Human Motivation‖ in Psychological Review. He subsequently extended the idea to include his observations of humans' innate curiosity. They are five different levels:

1. Physiological Needs

The physiological needs include the most basic needs that are vital to survival, such as the need for water, air, food, and sleep. Maslow believes that these needs are the most basic and instinctive needs in the hierarchy, because all needs become secondary until these physiological needs are met.

2. Security Needs

The security needs include needs for safety and security. Security needs are important for survival, but they are not as demanding as the physiological needs.

Examples of security needs include a desire for steady employment, health care, safe neighborhoods, and shelter from the environment.

3. Social Needs

The social needs include needs for belonging, love, and affection. Maslow described these needs as less basic than physiological and security needs. Relationships such as friendships, romantic attachments, and families help to fulfill this need for companionship and acceptance, as does not involve in social, community, or religious groups.

4. Esteem Needs

After the first three needs have been satisfied, esteem needs becomes increasingly important. It includes the need for things that reflect on self-esteem, personal worth, social recognition, and accomplishment.

5. Self-actualizing Needs

Self-actualizing is the highest level of Maslow‘s hierarchy of needs. Self- actualizing people are self-aware, concerned with personal growth, less concerned with the opinions of others, and interested in fulfilling their potentials.

Maslow (1943) formulated a more positive account of human behavior with focused on what goes right. He is interested in human potential, and how we fulfill that potential.

Psychologist Maslow (1943, 1954) stated that human motivation is based on people seeking fulfillment and change through personal growth. Self-actualized people as those who were fulfilled and doing all they were capable of.

The growth of self-actualization Maslow (1962) refers to the need for personal growth that is present throughout a person‘s life. For Maslow, a person is always ―becoming‖ and never remains static in these terms. In self-actualization a person comes to find a meaning to life that is important to them.

Maslow offers the following description of self- actualization: 'It refers to the person‘s desire for self-fulfillment, namely, to the tendency for him to become actualized in what he is potentially.

The specific form that these needs will take will of course vary greatly from person to person. In one individual it may take the form of the desire to be an ideal mother, in another it may be expressed athletically, and in still another it may be expressed in painting pictures or in inventions‘ (Maslow, 1943, pp. 382–383).

2.6.3 Characteristics of Self-actualizers 1. They perceive reality efficiently and can tolerate uncertainty. 2. Accept themselves and others for what they are. 3. Spontaneous in thought and action. 4. Problem-centered (not self-centered). 5. Unusual sense of humor. 6. Able to look at life objectively. 7. Highly creative. 8. Resistant to enculturation, but not purposely unconventional. 9. Concerned for the welfare of humanity. 10. Capable of deep appreciation of basic life-experience. 11. Establish deep satisfying interpersonal relationships with a few people. 12. Peak experiences. 13. Need for privacy. 14. Democratic attitudes.

15. Strong moral/ethical standards.

2.6.4 Behavior Leading to Self-actualization a) Experiencing life like a child, with full absorption and concentration. b) Trying new things instead of sticking to safe paths. c) Listening to your own feelings in evaluating experiences instead of the voice of tradition, authority or the majority. d) Avoiding pretense ('game playing') and being honest. e) Being prepared to be unpopular if your views do not coincide with those of the majority. f) Taking responsibility and working hard. g) Trying to identify your defenses and having the courage to give them up. The characteristics of self-actualizers and the behaviors leading to self- actualization are shown in the list above. Although people achieve self- actualization in their own unique way, they tend to share certain characteristics. However, self-actualization is a matter of degree, 'There are no perfect human beings' (Maslow, 1970a, p. 176).

It is not necessary to display all 15 characteristics to become self-actualized, and not only self-actualized people will display them. Maslow did not equate self- actualization with perfection. Self-actualization merely involves achieving ones potential. Thus someone can be silly, wasteful, vain and impolite, and still self- actualize. Less than two percent of the population achieves self-actualization.

2.7 The Dilemma of Identity in Postcolonial Literature Postcolonial Identity is a central theme to postcolonial literature since it is the result of the process of colonialism; a thing that justifies all the debates and controversies that underlie this notion and which have been dealt with earlier. This identity is forged by the colonial history and the postcolonial predicament a thing 16 that led to the emergence of cultural and spatial elements that affected the postcolonial identity and postcolonial writers. As Paolini postulates that postcolonialism forms part of a struggle over discursive power in the constitution of identity, then history, in particular colonial history, also pay a significant part. (1999, p. 51)

2.8 The Formalistic Approach Formalism refers to critical approach that analyzes, interprets, or evaluates the inherent features of a text. Formulistic Approach or new criticism is a school of literary criticism and literary theory which, mainly concentrate with structural purposes of a particular text. It is an aesthetic analysis that emphasizes structural elements and artistic techniques rather than content. It makes clear the ambiguous and multi-layered nature of language. It proves that the interpretation of the story depends on the Independent reader.

The formalist approach of literary analysis emphasizes the objective and literal interpretation of the tone, theme, and style of a literary text. It is often referred to as a scientific approach to literature because of the unembellished and literal analysis method that is applied to the written text. Formalist critics do not discuss any elements outside of the text itself such as politics or history.

Formalism the studies of art by analyzing and comparing form and style— the way objects are made and their purely visual aspects. In painting formalism emphasizes compositional elements such as color, line, shape and texture rather than iconography or the historical and social context. At its extreme, formalism in art history posits that everything necessary to comprehending a work of art is contained within the work of art. The context for the work, including the reason for its creation, the historical background, and the life of the artist, is considered to be of secondary importance. In archaeology, where it tends to be called morphology, 17 the study and comparison of form remains an essential method of identifying objects.

2.9 New Historicism

New Historicism is an approach to literary criticism and literary theory based on the premise that a literary work should be considered a product of the time, place, and historical circumstances of its composition rather than as an isolated work of art or text. It has its roots in a reaction to the "New Criticism" of formal analysis of works of literature, which was seen by a new generation of professional critics as ignoring the greater social and political consequences of the production of literary texts. New Historicism developed in the 1980s, primarily through the work of the critic Greenblatt (2000), gaining widespread influence in the 1990s and beyond.

New Historicists aim simultaneously to understand the work through its historical context and to understand cultural as well as to investigate the intellectual history and cultural history through literature. The approach owes much of its impetus to the work of Michel Foucault, who based his approach both on his theory of the limits of collective cultural knowledge and on his technique of examining a broad array of documents in order to understand the episteme of a particular time. Using Foucault‘s work as a starting point, New Historicism aims at interpreting a literary text as an expression of or reaction to the power-structures of the surrounding society.

2.10 Reader Response Criticism

Reader-response theory recognizes the reader as an active agent who imparts "real existence" to the work and completes its meaning through interpretation. Reader-response criticism argues that literature should be viewed as a performing 18 art in which each reader creates their own, possibly unique, text-related performance. It stands in total opposition to the theories of formalism and the New Criticism, in which the reader's role in re-creating literary works is ignored. New Criticism had emphasized that only that which is within a text is part of the meaning of a text. No appeal to the authority or intention of the author or to the psychology of the reader was allowed in the discussions of orthodox New Critics.

Previous Studies

The research reviews previous studies based on earlier assumptions.It explores the studies that investigate the fundamental factors behind the identity quest.

1. Beny (2013) carries out a research paper on the lack of national identity. The researcher uses an analytical approach to analyze the national identity in Sudan. He believes that Sudan is culturally Arabized and Islamized identity and institutionalized as a large framework for identity of Sudanese nation. Moreover, South Sudanese believes that they have an exclusive kind of identity based on assimilation, discrimination and marginalization. In conclusion, he believes that black African south other non-Arab nationalities within and at the peripheries of Sudan was definitely the resultant cause of liberation struggle in south Sudan. 2. Ezzeddin (2012) conducts a paper on the conflict of identity in modern Sudan. He utilized an analytical approach to analyze the issue of identity in Sudan. He assumes that northern and southern are ethnically same which adopted not only in their appearance but also in their moral. Therefore, he thinks that the conflict of identity is actually rooted in the past and the paper traces back the issue and its complexities. Also, he belies that the whole nation of the north Sudan altered its language and religion to adapt Arabic language and Islamic religion. However, the south Sudan sustained its African origin for thousands of years. Thus, he thinks that Sudanese may come together as a nation but they never belonged to one identity. The study comes to conclude that Sudan's conflict of identity in postcolonial is a problem rooted in the past and grown at present. 3. Frahm (2012) published a paper entitled National Identity in South Sudan; the article examines the debate about national identity in the media of post- referendum and post-independent South Sudan. He uses a qualitative method in

order to analyze the data. He claims that south Sudan has historically been shaped in response to external pressure. Furthermore, he gives an initial overview of the issues of national identity and fear of tribalism. He sums up with the belief of ethnic, tribal, regional and religious diversity should constitute south Sudanese national identity. 4. Dizayi (2015) explores the issue of identity in postcolonial literature. In the modern world with the increase of immigrant numbers, hybrid nations, and constitution of countries with different cultural diversities the question of identity came to the surface. The researcher discusses those theorists arguments about the issue of identity in postcolonial world and how they viewed and presented their ideas about constructing identity in former colonized countries and immigrants from these countries who suffered from facing the diasporas and the dilemma of the difficulty to construct their identity. The researcher also investigates postcolonial novelists especially writers in former British colonies such as V.S.Naipaul, Sam Selvon and TayebSalih. As postcolonial theorists considered the issue of identity as one of its essential discussion.Novelists also exposed and expressed the conditions of identity crises that emerged in postcolonial period. 5. Mogoboya(2011)explores the theme of identity in Es‘kiaMphahele‘s fictional and autobiographical novels, with special attention given to the quest for the lost identity of African cultural and philosophical integrity. In other words, the revival of the core African experience and the efforts to preserve and promote things African. Mphahlele wrote most of his novels during the time when Africa was under colonial influence. His native land was under the abhorred apartheid system which sought to relegate the African experience to the background. In this sense, he was the voice of the people, reminding them of their past and giving them direction for the future.

6. Miville, Constantine, Baysden& So-Lloyd (2005) explore essential themes of racial identity development among 10 self-identified multiracial adults from a variety of racial backgrounds. They use a qualitative method. The Participants are 10 self-identified multiracial individuals from a variety of mixed racial backgrounds, including Black American/Asian; Black American/American Indian; Asian/American Indian; Latina/White; Latino/Middle Eastern; Native Hawaiian/White/Asian; Asian/White (2); and American Indian/White (2). Five participants are female and 5 are male. The average age of the participants is 28 years, with a range of 20–54 years of age.Four essential themes related to racial identity development emerged from the data: encounters with racism, racial identity label and/or reference group orientation, the ―chameleon‖ experience, and identity development in context: critical people, places, and periods. The findings support the model of emphasizing developmental markers and the varying influence of social context on the salience of both monoracial and multiracial identity labels; and critical differences in adopting multiracial and monoracial identities. 7. Sarulatha&Geetha (2015) trace the vision of black identity that Morrison attempts to figure in her novel, ―The Bluest Eye‖, describe the multifaceted mixture that characterizes the relationship between black and white and explore several injustices and the harmful impact which the institution of identity has on the African American society. They use an analytical approach. They conclude that a black woman who searches for her true identity feels aggravated by her blackness and yearns to be white because of the constant panic of being redundant in her surroundings. 8. Horton (2005) examines selected German literature dealing with issues of history and identity in light of the catastrophic reshaping of society after World War II and reunification.

9. Harttgen&Opfinger (2012) construct a simple index for national identity using information from the World Values Survey on peoples‘ attitudes towards the nation. They then analyze the relationship between national identity and religious diversity. The results show that religious diversity is significantly and negatively related to national identity. They also find support for the previous finding that ethnic diversity does not seem to be related to national identity. Apparently, religious diversity and the feeling of heterogeneity that goes along which prevents people from forming a common identity. Besides, their results indicate that there is a negative correlation between national identity and the level of income. The prevention of discrimination against minority groups follows as an important policy advice. 10. Bisin et al (2010) propose a theoretical framework to study the determinants of ethnic and religious identity along two distinct motivational processes which have been proposed in the social sciences: cultural conformity and cultural distinction. The result of cultural conformity shows that ethnic identity is reduced by neighborhood integration, which weakens group loyalties and prejudices. On the contrary, the finding of cultural distinction reveal that ethnic minorities are more motivated in retaining their own distinctive cultural heritage the more integrated is the neighborhoods where they reside and work. Moreover, the consistent evidence with intense ethnic and religious identity is mostly formed as a cultural distinction mechanism. They conclude that ethnic identities are more intense in mixed than in segregated neighborhoods. 11. Afridi, Li &Ren (2014) conduct an experimental study to investigate the causal impact of social identity on individuals‘ performance under incentives. They focus on China‘s household registration (hukou) system, which favors urban residents and discriminates against rural residents in resource allocation. The results show that making individuals‘ hukouidentity salient significantly reduces

the performance of rural migrant students, relative to their local urban counterparts, on an incentivized cognitive task, and consequently lowers their relative ranking in the earnings distribution under the piece rate regime. However, the impact of hukouidentity salience is insignificant in the tournament regime, suggesting that its negative effect on migrant students‘ performance may be mitigated when competition is introduced. The results also demonstrate the impact of institutionally imposed social identity on individuals‘ economic performance, and potentially on inequality. 12. Abaza&Fry (2008) published a paper entitled “The social construction of internal and external identities of international institutions”. This paper explores the organizational identities of international institutions through a social constructionist lens. He discusses the manifestation of social constructionism in international relations, how the theory of organizational identity can be considered a socially constructed process and how one can apply this to an understanding of international institutions as well as its effect on their goals. It is thus proposed that the congruence of an internally constructed identity and an externally constructed identity has a positive effect on organizational outcomes when the organization spans multiple nations. A case study of the European Union is used as an example to highlight the proposed assertion. 13. Duderija (2008) establishes a paper on title “Factors Determining Religious Identity Construction among Western-Born Muslim. The aim of the article is to analyze on the basis of particular theoretical approach to identity construction among western-born generations of Muslims. The author argue that a theoretical framework that combines a soci-culutral use of religion in the construction of group identity with that of scriptural interpretation provides the optical conceptual tool for not only understanding the formation of religious identity

among western-born generations of Muslims but also for delineating between different types of identities being acquired by the Muslims living in the west. 14. Jacobson (2010) publishes paper under title ―Religion and Ethnicity: Dual and Alternative Sources of Identity among Youth British Pakistanis‖. This article considers the inter relationship between religious and ethnic identity maintained by young British Pakistani and addresses the question of why religion is a more significant source of social identity for these young people than ethnicity. The researcher claims that there two basics of manifestation of this greater significance of religion. First, it‘s manifested in the nature of the fundamental distinction made by many young British Pakistanis between religion and ethnicity as a source of identity. This distinction rests on the assumption that Pakistani ethnicity relate to a particular place and its people. Islam has universal relevance. Secondly, in the contrast between the essential characteristics of the social boundaries delineating the two forms of social identity. In conclusion, the researcher believes that the social boundaries which encompass expressions of religious identity among young British Pakistanis are pervasive and clear-cut in comparison to increasingly permeable ethnic boundaries .since identity is difficult to pin down, it‘s equally difficult to measure.

Chapter Three

Research Methodology

Chapter Three

Research Methodology

3.0 Introduction

This chapter presents the method adopted to analyze the data (Identity quest in Francis Deng‘s (Cry of the Owl) and discusses the procedure used to collect and analyze the data.

3.1 Research Method

The researcher uses a qualitative method to analyze the data i.e. "Cry of the Owl" by Francis Deng. Qualitative method is the appropriate one to the present study (Identity quest).

3.2 Procedures

3.2.1 Procedure of Data Collection

This research focuses on reading Francis Deng's ''Cry of Owl'' and other relate researches that have been done in this field. Literary theories such as new historicism, formalism ....etc and psycho analysis is used to construct the basis of the study. Francis Deng‘s ''Cry of the Owl'' is analyzed within the framework of the existing literary theories. Other academic references have consulted to further understanding Elias Bol and his counterpart problems in the novel. Moreover, the descriptive analytical approach is used as a means to reveal Bol‘s pains and the agonies that he has endured as an enigmatic character in the novel. The study looks at how a person struggles and endures from losing self to finding self. The data are collected in this study through references from libraries, journals, and internet.

Chapter Four

Data Analysis from Critical Point of View

Chapter Four

Analysis and Discussion from A Critical Point of View

4.0 Introduction

This chapter contains the analysis and discussion of the current study and discusses them by relating these results to the hypotheses mentioned before in the introductory chapter (section 1.6) so as to prove whether these hypotheses are true or false (accepted or not accepted).

4.1ResearchHypotheses One

The main factors behind Quest for Identity are Cultural, psychological and religious factors.

Since culture, psychology and religion are considered to be as the major aspects of human life, these three aspects affect the identity of South Sudanese in general and particularly Elias Bol (the main character) positively and negatively.

4.1.1.1 Cultural Factor

South Sudan is very rich with cultural aspects which demonstrate artifact, mentifact and sociofact. These cultural aspects distinguish and classify them from other groups. Also, they have a clear division of labor gender, age and social status. All South Sudanese practice some form of initiation rites well into adulthood such as the removed teeth, facial beads or male circumcision. Moreover, weddings are one of the most important milestones in the life of south Sudanese often attended by all members of immediate and extended family, especially including maternal relatives. Yet, young people often have no say in the choice of future spouse:

27 parents arrange the marriage of their children instead. When they reach certain age which transfer from boy to adulthood, they have cultural name called the age group. To be a member in an age group one must endure the pain and agony of initiation mark which is a tattoo in the forehead. Another important aspect of culture is the arrangement of marriage, as it is illustrated in the novel the arrangement of Dinka marriage occurred on two levels.

―the legal and social arrangement were conducted by the elders while winning the girl's consent was the function of courtship to be carried out by the groom and his age mates, friends and young relative‖.

Furthermore, there is a cattle camp which Dinka consider as an important part of body building, self-actualization and self-realization in their life that depends on fitness and power of muscles. Deng (ibid, p. 97) wonderfully depicts and mirrors this aspect in his novel:

Life in the cattle camp was very colorful; with men and women self-consciously working on attracting each other's attention by the way they walked, talked joked, sang, danced and flirted. In all of this cattle offered them the symbols of identity, self- expression and social standing. For the children and especially the boys, this was all part of the art and skill of aggressive self- assertiveness, often expressed in fighting as sport. These skills were developed in boys as a means of training them for the important role of warriors which they would assume after being initiated into a military regiment.

4.1.1.2 Psychological Factor

Psychological factors are feelings, thoughts and cognitive characteristics that affect the attitude, behavior and function of the human mind. The factor can influence how person thinks. Thus, Elias Bol's life dramatically goes through these psychological terms. As south Sudanese Christian and Dinka live and study in north Islamic, Arabic part of Sudan which all things are governed by laws and Christians are not allowed to marry Muslim girl.

The central figure (Elias Bol) has encountered many psychological circumstances through his journey from boyhood, grows and adulthood, from the south part of the country to the north part. These psychological instances penetrate Elias's heart deeper and deeper, living in dilemma between different cultures, religions and beliefs which sometimes he loses himself. Moreover, the tragedy of his brother and separation of his twins are considered as psychological catastrophe.

4.1.1.3 Religious Factor

Religion is believing in a God or group of gods and following its rules. According to Mastin (2008) the philosophy of religion is the branch of philosophy that concerned with the philosophical study of religion, include arguments over nature and existence of god, religion, miracles, the problems of evil and relationship between religion and other value-system such as science and ethics. The main forms of religion are:

a. Theism: The belief in the existence of one or more divinities. b. Monotheism The view that only one God exists.The Abrahemic faith (Judaism, Christianity and Islam).

c. Pantheism

The believe that God is equivalent to nature or the physical universe.

With regard to religious beliefs and practices, south Sudanese are mostly pluralistic majority of them adhering to indigenous believe systems which involve to terms (lower god and high god). More importantly, they believe in the power of ancestors to look over their living. Others believe in both the indigenous system and Christianity. Traditionally, religion was never a source of conflict in south Sudan because it was always inseparable from ethnic identity. In the indigenous religion, one is born into it as one's religion is the same as one's blood and therefore no room for effort to convert others. But when so called religions of the book Christianity and Islam ascended the concept of the proselytization and efforts to convert people became unacceptable question.

Another important factor of religion is the application of Sharia (Islamic law) in the country's constitution which is multicultural and multi-religious society. Brown (1996) asserts that Islamic fundamentalism‟ is an ideology, which claims that a just society must base its constitution on Sharia. National laws for such a society are derived from two sources: Holy Quran and Hadith (refers to all examples of the Prophet Mohammed and the precedents) which the recognised Islamic scholars interpret in consensus.

Apart from religion, Dinka strongly believe in the world of ancestors and forefather guide them in such issues of life and death. Deng (1989, p.139) states that:

“When people die and are buried, their bodies are consumed by termites, even though the dead move on in some form to continue their life in an unknown world of the dead. Those who leave children behind become the ancestors who, though far

removed from the living watch over their descendents and protect them from evil. Those descendents who violate the word of God and the ancestors are punished by them and those who follow their word receive the ancestral reward”.

4.2 ResearchHypotheses Two

Arabisation and Islamisation are the reason for conflict of cultural identity in Sudan.

4.2.1 Arabisation and Islamisation

Simone (1994) points out that the legislative power in Sudan does not represent the prevailingreligious and cultural diversity in national institutions. It aims to transform the whole country towards one religious character based on Islam.For instance, in September 1983, the former President Ja‘afer Muhammad Nimeiri imposed Sharia that applies hudud, a formal legal code that stones to death a married woman proved guilty of adultery, amputates cross limbs of a thief found guilty of stealing and whips any person found drinking alcohol. Simone concludes that such a law proves „unpopular‟ and intensifies the civil violence in the country between its opponents, the Christians and Animists and its advocates, the Muslim fundamentalists.

On the other hand, Lesch (1998) believes that the successive Muslim Arab nationalists in Sudan maintain that majority religion, Islam and Arabic should be the interconnected model defining the country's national identity and in practice, they have introduced it into legal laws. In reaction, Muslims of the Northern Sudan such as the Fur in Darfur, the Beja, the Nuba and the Christians and Animists of the South reject this model. Lesch concludes that the population of the South tends to maintain its Christianity and Animism and its indigenous languages beside English,

31 while the majority people from Darfur, Nuba Mountains and Beja want to maintain their linguistic identity and special characteristics of their Islamic ritual sacrifices.

On the other hand, the researcher believes that Arabisation and Islamisation have strong impact on Southern Sudanese life. Due to the authoritative Islamic and Arabic culture, customs and identity most of their names arabized and islamised. "I myself am of Dinka origin. My grandfather was a Dinka by the name Ajak, which was later changed by the Arab to El-Jak, the name we use" (Deng 1989, p.133).

Furthermore, some of them changed their names to adapt the Islamic and Arabic names. These people change their names not to be Arab or Muslim rather to convince other people by their appearance to live in harmony without discrimination or unwelcomeness. Among these is Bol‘stwins brother Madit who changed his name to El-Tom Hasab El-Rasoul ―I have changed my name in order to be anonymous and forget my past. But I named myself El-Tom to register the fact that I was a twin. My Dinka name is Madit‖ (Deng, 1989, p. 305). And another example is Captain Ali‘s grandfather whose name changed from Dinka‘sAjak to the Arab El-Jak ―You see myself I am Dinka origin. My grandfather was a Dinka by the name Ajak, which was later changed by the Arab to El-Jak the name we use now. My grandfather was captured when he was still small boy by an Arab slaver who treats him like his own son. As a result he adopted Islam and became Arabized and fully integrated into the Arab Muslim community of the North‖ (Ibid, p.133).

4.2.3 Research Hypotheses Three

Missionaries have a strong impact on cultural conflicts in Sudanese society.

El-Affendi (1990) claims that the issues of conflict in Sudan date back to imperial government of British policy to southern Sudanese.The main objective of that policy was to stem the expansion of Islam into the Southern territory. Christian 32 missionaries and British officials were politically hostile to the Islamic religion and culture. This policy caused a reaction from the Northern Muslims to reaffirm the validity of Islam and Arab culture in the region. El-Affendi concludes that the policy has created a prominent hostility of Muslims from the North to Christianity.

Even Dinka believe that those children who join missionaries are going to be lost:

“Is Bol a child whose future you can risk in that way? Is the child sent to missionaries not a child lost? And how can we send an only son to the missionaries when he is the hope of your people and their future leader? … leadership requires knowledge of the spiritual words of our ancestors, not these profane new words with which the missionaries fill the heads of our children”(Deng 1989, p. 92)

Missionaries welcomingly decorated the church and the Christian message was particularly brought to life by collective singing, the pries and nuns wore heavy clerical grabs. Moreover school church decorated with the Christ, Marry, Saints and angels. This view and mural let children believe that they are in heaven rather than the world they have experienced. Thus, the Christian school (Nyamlel) is a symbol of heaven which promises the new converts. (ibid, p. 94)

On the other hand, the spread of Islam is condemned and presented as a source of evil not very different from primitive of African Pagans. Traditional Dinka life and religion were condemned as primitive, depraved, and immoral even as Dinka concept of morality and well being were invoked to reinforce the Christian message. Also, the missionaries instruct the Dinka that salvation lay only with Christ and his church. And the message comes clearly in their songs and prayers:

Nyamlel is our home,

Nyamlel is our summer camp

The bishop is one keeping our land in order

Father, Master, the land is threatened by Pagans;

The land is threatened by Mohammedans

Oh what will the Christian do?

I turn this way and it is the evil sprit

And Mohammedans are facing east;

They are facing where the sun rises

What misfortune, what misfortune?

We are tangled with bad sprits,

Some have evil eyes,

Some inflict evil spells,

Some are evil men who disturb the innocent,

The land is confused;

The land has its head in a knot.

Maria, our Mother is feared by the evil spirits

Cries arose in the middle of the day

Mother! Mother Help!

Help us in the war with evil spirits

It's wei-health! It's wei!

Wei is what we want (ibid)

Another important aspect of colonialism is the division of Sudanese society into two separate nations. Deng clearly depicts this aspect in his novel:

“Well my boy” he said “you have embarked on an exciting adventure. Colonialism kept the two parts of our country and saw to that we are divided by race, religion and culture, we must work to break the barriers down” (1989, p. 147)

4.2.4 Research Hypotheses Four

Sudanese identity means the acceptance of the diversity in culture, customs, tradition and religious.

People identify with those with whom they share common history, culture and tradition, which constitute our collective identity. Stuart Hall introduces the idea of collective identity by defining it in terms of one, shared culture, a sort of collective ―one true self, hiding inside the many other, more superficial or artificially imposed selves, which people with a shared history and ancestry hold in common. In this way our collective identity reflects the common historical experiences and shared cultural codes which provide us, as 'one people &, with stable, divisions and vicissitudes of our actual history.'(Hall, 1994:394) Ngugi‘s idea also supports it. He says that 'culture embodies moral, ethical and aesthetic

35 values through which they come to view themselves and their place in the universe.(Ngugi 1995:441)

4.3 Discussion

The focus on the quest for identity has been widely criticized. Some scholars claim that this has become an obsession for postcolonial writers with this issue while others argue that identity is an important aspect of understanding the self and in identifying with society and the rest of the world. It is obvious that characters and mainly protagonists in postcolonial novels are often pictured as struggling to figure out who they are, and attempting to find their place in between the old native world and the imperial world. These literary works written by postcolonial novelists like the Kenyan writer NgugiWaThiongo or the Algerian writer Rashid Boudjedra, depict the crucial question for postcolonial writers and their people about the nature of the newly emerging identity. They arise a broader and more complicated question about where do they fit in this new world order.

This quest for identity in the postcolonial literature has been revolving around the key features that forge and build an identity. These key features overlap; that is, when tackling one of them we find ourselves unconsciously talking about the other. Some of these key features consist of the notions of language, home, hybridity, multi-culturality and otherness.

Cry of the Owl is in fact a very striking example of postcolonial literature since it explores the struggle for the quest of identity. And it is for sure quite obvious that Deng is one of these writers who explore this notion at length. Through his writings he explores the features that forge the postcolonial African identity such as hybridity, Otherness, displacement and language. This latter has been of a great importance for Deng who asserts that writing African literature in

English language is a kind of submission express the experience of Africa makes it difficult to understand that experience if not blurs things for readers who want to know about the real authentic traditions of Africa. Actually, this language issue turned to be a main interest to the main character (Bol).

4.4 Conclusion

In this chapter the researcher presented the analysis of the novel ―Cry of the Owl‖ by the discussing the issue of identity through its lines and how the author influenced by his society. It also revealed the events of the novel in different items such as: arabisation, islamisation, religion, language and culture.

Chapter Five

Conclusion , Recommendation and Suggestion For Further Studies

Chapter Five

Conclusion

5.0 Introduction

This chapter looks at the result which obtained from the novel ―Cry of the Owl‖.It also gives some consideration of findings according to researcher‘s view point and other researches related to this field. Furthermore, this chapter summarizes how the issue of the identity quest is discussed in Francis Deng‘s novel ―Cry of the Owl‖.

5.1How Cultural, Psychological and Religious Factor Discussed in ―Cry of the Owl‖?

The issues of cultural, psychological and religious have a strong impact on the novel ―cry of the owl‖ Due to south Sudanese richness of cultural and religious diversity. These aspects distinguish and classify them from others. Moreover, the study focuses on the practice of cultural aspects that are important part of finding and maintaining cultural identity. Furthermore,how the central figure encountered many psychological circumstances due to the differences in religion and culture which not allowed Christian marry a Muslim. Therefore,always the protagonistlives in dilemma between different culture religion and belief.

5.1.1Arabisation and Islamisation

Arabisation and Islamisation are always debatable topics in ―Cry of the Owl‖. Through the analysis of the novel, Arab station and Islamisation do not represent Sudanese national identity due to the prevailing of religious and cultural diversity in geographical and cultural make up of Sudanese .and the book discussed

of imposing the issue of sharia or Hu dud which are unacceptable in a cultures furthermore due to the power and author live Islamic and Arabic culture, custom and identity, Arab station and Islam station have strong impact on southern Sudanese live.

5.1.2 Missionaries in South Sudan

Missionaries have strong impact on issue of identity in Sudanese society. The author discussed how imperial government of British policy to southern Sudanese affected on Sudanese identity. Moreover, missionaries strongly encourage south Sudanese to be spread culturally, socially and religiously from Sudan ―Islam and Arabs‖ and downing so, missionaries welcomingly decorated the church and the Christian massage is clearly introduced. And the spread of Islam is condemned due to this Sudanese have fallen apart between Muslim and Christian, Arab and African.

5.2 Conclusion

The researcher figured out that the idea of black and colored or Southern and Northern is mere artificial beliefs . Morimportantly all Sudanese have almost same characteristics and features . These common features enable them to live in a harmony of brotherhood and togetherness .Furthermore , the idea of Dinka and Arab , JallabaZurga or Christian and Muslim is mere political illusion . If Elias Boll who is originally from Arab becomes Dinka tribe and leader of Christian without any rejection of belonging to Arab through his physical features . On the other hand, his brother Baraka who is also originally Dinka tribe becomes Arab and leader of Islamic brotherhood . Thus, the main reasons of Sudanese national identity is due to country‘s policy or political illusion. Therefore , the

researcher believes that the country is multiracial , multi-religion , and multicultural but they can co-exist together with such diversities peacefully.

5.3Suggestions for Further Studies

The researcher suggests some further studies on the area of identity quest as follows:

1. Identity Question in Postcolonial African Literature: Case Study

NgugiwaThiong‘o‘s ―Weep not Child‖

2. Identity Quest in Toni Morrison ―The Bluest Eye‖

3. Issues of Identity in Chinua Achebe‘s Works

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