(Waridaad) - To truly understand the crisis in Darfur—and it has been profoundly misunderstood—you need to look back to the mid-1980s, before the violence between African and Arab began to simmer. Alex de Waal, now a program director at the Social Science Research Council, was there at that time, as a doctoral candidate doing anthropological fieldwork. Earlier this year, he told me a story that, he says, keeps coming back to him.
De Waal was traveling through the dry scrub of Darfur, studying indigenous reactions to the drought that gripped the region. In a herders’ camp near the desert’s border, he met with a bedridden and nearly blind Arab sheikh named Hilal Abdalla, who said he was noticing things he had never seen before: Sand blew into fertile land, and the rare rain washed away alluvial soil. Farmers who had once hosted his tribe and his camels were now blocking their migration; the land could no longer support both herder and farmer. Many tribesmen had lost their stock and scratched at millet farming on marginal plots.
The God-given order was broken, the sheikh said, and he feared the future. “The way the world was set up since time immemorial was being disturbed,” recalled de Waal. “And it was bewildering, depressing. And the consequences were terrible.”
In 2003, another scourge, now infamous, swept across Darfur. Janjaweed fighters in military uniforms, mounted on camels and horses, laid waste to the region. In a campaign of ethnic cleansing targeting Darfur’s blacks, the armed militiamen raped women, burned houses, and tortured and killed men of fighting age. Through whole swaths of the region, they left only smoke curling into the sky.
At their head was a 6-foot-4 Arab with an athletic build and a commanding presence. In a conflict the United States would later call genocide, he topped the State Department’s list of suspected war criminals. De Waal recognized him: His name was Musa Hilal, and he was the sheikh’s son.
The fighting in Darfur is usually described as racially motivated, pitting mounted Arabs against black rebels and civilians. But the fault lines have their origins in another distinction, between settled farmers and nomadic herders fighting over failing lands. The aggression of the warlord Musa Hilal can be traced to the fears of his father, and to how climate change shattered a way of life.
Until the rains began to fail, the sheikh’s people lived amicably with the settled farmers. The nomads were welcome passers-through, grazing their camels on the rocky hillsides that separated the fertile plots. The farmers would share their wells, and the herders would feed their stock on the leavings from the harvest. But with the drought, the farmers began to fence off their land—even fallow land—for fear it would be ruined by passing herds. A few tribes drifted elsewhere or took up farming, but the Arab herders stuck to their fraying livelihoods—nomadic herding was central to their cultural identity. (The distinction between “Arab” and “African” in Darfur is defined more by lifestyle than any physical difference: Arabs are generally herders, Africans typically farmers. The two groups are not racially distinct.)
The name Darfur means “Land of the Fur” (the largest single tribe of farmers in Darfur), but the vast region holds the tribal lands—the dars—of many tribes. In the late 1980s, landless and increasingly desperate Arabs began banding together to wrest their own dar from the black farmers. In 1987, they published a manifesto of racial superiority, and clashes broke out between Arabs and Fur. About 3,000 people, mostly Fur, were killed, and hundreds of villages and nomadic camps were burned before a peace agreement was signed in 1989. More fighting in the 1990s entrenched the divisions between Arabs and non-Arabs, pitting the Arab pastoralists against the Fur, Zaghawa, and Massaleit farmers. In these disputes, Sudan’s central government, seated in Khartoum, often supported the Arabs politically and sometimes provided arms.
In 2003, a rebellion began in Darfur—a reaction against Khartoum’s neglect and political marginalization of the region. And while the rebels initially sought a pan-ethnic front, the schism between those who opposed the government and those who supported it broke largely on ethnic lines. Even so, the conflict was rooted more in land envy than in ethnic hatred. “Interestingly, most of the Arab tribes who have their own land rights did not join the government’s fight,” says David Mozersky, the International Crisis Group’s project director for the Horn of Africa...........2