 Haruun Ruun
The Reverend Dr. Haruun L. Ruun is the executive secretary of the New Sudan Council of Churches (NSCC), which operates in the rebel-held southern regions of Sudan—a country embroiled in a civil war that has lasted for twenty years. The NSCC was established in 1989. It is an ecumenical organization that unites Catholic and Protestant churches in southern Sudan. It helps member churches to provide social services, education, relief, and pastoral care. The NSCC elected Dr. Ruun its executive secretary in 1995. Previously he served as deputy executive secretary. He leads a staff of sixty-seven people in Nairobi, Kenya, Kampala, Uganda, and in southern Sudan. Dr. Ruun, a Presbyterian minister, holds BA and MA degrees in education, as well as a doctorate in theology from Columbia International University, in the United States. He has also studied at the University of South Carolina. His professional background includes teaching, management, and counseling. Dr. Ruun’s work has included returning abducted women and children to their families, attempting to implement a local system of law and order, and raising funds to rebuild villages destroyed in warfare. The son of a tribal chief, Haruun Ruun would have inherited his father’s position had he not became a convert to Christianity while very young. This departure from tradition and the loss of an arm in a childhood accident doubly disqualified him. The accident saved Ruun’s life. While he was in England in 1964, being fitted for a prosthesis, his family was massacred in an uprising blamed on Sudan’s government. After he returned to Sudan, Ruun served as an evangelist and lay preacher of the Sudan Interior Church (SIC). In 1969, he helped to reorganize SIC churches scattered during a phase of the civil war that had ended recently. For eighteen years he was the president, and then the general secretary of the SIC. He acted as liaison between church and government, working to solve health, education, and water problem issues. He helped to start a literacy program and a Bible college. As church administrator, college principal, and chairperson of public school committees, he helped to train teachers and organize and implement programs for public schools. Dr. Ruun and his wife, Mary Akwot Ajak, are the parents of five children. They and their family lived in South Carolina from 1984 to 1993, when Dr. Ruun returned to Africa to serve the peoples of Sudan through his work for the NSCC.
Raoul Wallenberg was born in 1912 to a prominent Swedish family that had produced generations of bankers and diplomats. He studied in the United States and graduated with a degree in architecture in 1935. He then worked as a foreign representative for a central European trading company. In 1944, at the request of President Roosevelt and The United States' War Refugees Board, he was sent by the Swedish Foreign Minister to Budapest in an attempt to save the Jewish community of Budapest - the last left in Europe. Adolf Hitler's plans for the annihilation of the entire Jewish population in German-occupied countries became widely known. Hungary, which had joined forces with Germany in its war against the Soviet Union beginning in 1941, still had about 700,000 Jewish residents as of early 1944. Though he was not Jewish, Raoul Wallenberg's tactic was to issue as many Hungarian Jews as possible with Swedish passports, which normally saved them from deportation to the death camps. Several tens of thousands of Jews were that way saved by Wallenberg or by the embassies of neutral countries inspired by Wallenberg's work.
I stand in awe– in this place, on these grounds dedicated to the spirit and life of Rauol Wallenberg, and to the principles which be believed and practiced... We are inspired by the brave humanitarian spirit of Raoul Wallenberg. We are inspired by the courageous actions he under took to save men, women and children who were victims of hatreds and injustices that prevailed in that part of the world, at that point in time. Raoul Wallenberg took direct personal action in direct opposition to powerful forces that dominated large parts of Europe in the middle of the last century. He was not Jewish, but he identified with their suffering and opposition and did all in his power for mercy, justice and human rights. He saved many from genocide, slavery, and unimaginable terrors which have since been exposed and condemned. We are gathered here today in tribute to the spirit of Raoul Wallenberg. We are here on ground hallowed and dedicated to the inspiration we draw from his actions, inspiration for us, our generation and our generation’s children to uphold:
Often I shudder in fear of the indignity and potential for evil, within and among us– and I stand in awe at the dignity and potential for good within and among us. We are here today in tribute to the Spirit of Raoul Wallenberg... 2. Why am I here? I am here representing the New Sudan Council of Churches andour advocacy for human rights, self-determination, justice and peace, which are the hopes of Sudanese peoples. I am honoured and humbled to be invited to be here with you. I come representing the New Sudan Council of Churches, and more importantly, representing Sudanese peoples, primarily those peoples of southern and marginalized areas of Sudan who have for too long been victims of conflict, war, terrorism, human rights abuses, injustice, slavery, rape, genocide, oppression, depopulation, forced migration and deprivation of human, social and economic rights, privileges and heritages, and other forms of indignity and inhumanity. To many people in Sudan, as to many other people in the world, the terrors, fears, uncertainty and displacement that we now shun and abhor from the wars of the last century are still a fact of life as we enter into this new century. People of conscience and good will must feel a sense of anger at continuation and wide-spread incidences of conflicts, injustices, inequities and systemic inhumanity taking place throughout the world today. In Sudan, the peoples of southern and marginalized areas are being oppressed and victimized. This is likely to continue, in one form or another, until the root causes of the war in Sudan are identified, addressed and resolved. Personally, I know the sense of an anger, helplessness and desperation that affects my own people, the people of Sudan, and particularly those of southern and marginalized areas of Sudan, who strive to maintain their dignity. There is anger. There is an anger because people have been, are and will continue to be, if current trends are allowed to perpetuate, caused to suffer and die at the hands of organized state-sponsored terrorism– I am awed by the human capacity for evil, but, No I am not inspired by it. I am also filled with awe by the passionate and subtle acts and expressions of conscience, courage, sharing, and caring within a context of hate, fear, suspicion and publicly encouraged conformity to hatred. That, my friends, is the spirit of Raoul Wallenberg. We Sudanese have high appreciate for the many people throughout the world who are not Sudanese but who are willing to take stands and be advocates for us, for our human rights, justice, freedom, and self-government. I believe in the power of the spirit and example of Raoul Wallenberg. I have seen that the devastating horrors and evils can be countered and mediated by acts of goodness, loving, caring, sharing and reconciliation–by acts of individuals, families, communities, and groups whorespond to suffering and needs of others in compassion, care, protection and love. Acts of kindness, caring, humanity, love–this is what Raoul Wallenber did...and thisis why we are gathered here today in honour to the spirit of Raoul Wallenberg. Regretfully, religion and terror are used in so many ways and so many times to stir and perpetuate horrors, conflicts and inhumanity. In Sudan, religious allegiance may also be used to hide the parallel and powerful forces of greed–greed for resources and wealth (such as oil, water, and other natural resources) and for power and dominance. This has been true for a long time in Sudan. This extends deep into historical and colonial times and prevails even now in political and economic alliances that are used to jostle and position for advantage, that promote and justify bigotry, prejudice, racism, cultural intolerance, ethnic cleansing, and claims of cultural, social and even moral superiority. 3. I come to share the story of NSCC’s People-to-People Peacemaking–and to encourage support for human rights, justice and peace in Sudan. The NSCC advocates for peace, justice, reconciliation, and hope in the harsh, dismal circumstances that are the plight of many people in Sudan. The story of NSCC’s people-to-people peacemaking is told in our book, Inside Sudan, the story of people-to-people peacemaking. A people of the people, by the people, for the people. NSCC was born out of the isolation and suffering of the people of southern Sudan and other marginalized areas in the 1990s, when war-related death, famine and destruction were extreme and affected almost everyone in these areas. The Churches in the non-government controlled areas were isolated and excluded so they could no longer be served by the Sudan Council of Churches (SCC) from Khartoum. Therefore, NSCC was formed by the major churches in southern Sudan to promote ecumenical unity, fellowship and cooperation to advocate the causes of the people of southern and marginalized Sudan and to seek justice, peace and rehabilitation for the people. NSCC’s primary programs are grounded in one basic principle–there can be no rehabilitation, economic progress, social stability or justice in the absence of human rights, justice and peace. Justice and peace are keys to social well-being a secure future. Therefore, the NSCC focuses much of its energy and resources on peacemaking, justice and human rights. Many remember the disasters of famine, starvation and displacement that ravaged Sudan in the early ‘90s...and positive world-wide response to help Sudanese peoples. Such efforts are absolutely necessary...but, they are only stopgap measures; without lasting peace and justice, disasters will re-occur. In the light of social disorder, NSCC adopted a motto: “until our cries for pace and justice are heard and answered, our cries for food will never end.” There are many ways and levels for working toward peace and justice. NSCC has designed and takes lead roles in facilitating a People-to-People Peacemaking Process. This people-oriented peace process is intended for communities that are in conflict with each other. The overall aims of people-to-people peacemaking are:
Now, peace is being negotiated at the national level under the auspices of IGAD and led by Kenya. The international community, partiacularly the nations of USA, UK, Norway, Italy and others are actively facililtating the peace negotiation process. We encourage all Sudanese and all interested parties to take advantage of this unique historic opportunity and the current expression of international political will for resolution of the conflict. An agreement signed on paper is not yet a full peace...but it is a beginning...and important start that can be the foundation upon which a peaceful future can be built. And, that foundation must be strong enough to support the future; it must be inclusive and pluralistic to encompass for Sudan’s diversities and to allow for the meaningful participation and commitment of all stakeholders in ongoing peace and justice processes. In the long run, peace comes with intent and purpose, and with the changing of hearts, the establishment of harmonious relationships, and the creation of good governance at all levels of society. This is our ultimate aim. There is now, at long last, a sunrise of hope is emerging for the poor, disenfranchised peoples of Sudan...hope that the long night of darkness, fear and terror to which they have been subjected will end. The major parties to the conflict, the Government of Sudan and the Sudan People’s Liberation Army and Movement, are considering a peace agreement that will serve to stop the fighting, end the unimaginable human suffering, and stabilize the situation in Sudan for a six-year interim period that will lead to a historic referendum for the peoples of southern Sudan. There is hope that the peace will be effective and that life will become stable, normal and that victimization will end. But effective measures must be taken and sustained to address and resolve the root issues of the conflict. Or the conflict is only abated and deferred, it is not resolved, and the pathos of human suffering will continue. The signing of a peace accord is only the beginning of a long period of rehabilitation, restoration, resettlement...it is the opening of opportunities to address issues for a just and lasting peace. It is time that must be used to address the fundamental issues of justice, equity, wealth-sharing, power-sharing, democracy and good governance–all of which are essential ingredients for a just and lasting peace in Sudan. This is a one-time opportunity. We pray this opportunity will not be squandered. Let us all pray that the hope will be fulvilled. Let us pray that the conflict will be ended and will be replaced with human rights, peace and justice for all. We are committed to working with all our hearts, souls, and minds to that end. 4. We are hopeful. But we must also be mindful of lessons from the past...even the recent past. What are realistic opportunities for a just and lasting peace in Sudan? And what are the dangers? Much has been achieved toward peace in Sudan. The prospects for peace, justice and prosperity are wonderful and awesome for our people. However, there are also fears of what may be if the root causes of the conflicts are not resolved. The signing of a peace agreement will bring a new dawn of hope amidst the travesty of human suffering. This is a unique time in the history of Sudan and a great opportunity for the development of southern Sudan and its people. However, this time will be fraught with dangers.. I wish to focus briefly on one of the major dangers, namely efforts for material and economic development needs must be balanced with efforts for social transformation and development. The peace agreement will give six years to build a sound foundation for the future of all Sudanese and prepare for a referendum on self-determination. During this period there will be a big push for development. There are already many opportunities for new and exciting strategies, programs, proposals and promises of funding. There will be massive efforts to reverse the destruction brought about by the war. In this context, material and economic needs are the most obvious and must be met. “Development” is desired, good and necessary. We need economic growth, productivity, improved living standards, higher income and health, education and other social goods and services. However, the majority of people interpret “development” without doubt as meaning “quantitative development,” development that focuses largely on the material and quantitative aspects of human and social interactions and on prescribed approaches for these interactions, such as participation and democracy. Economic development and progress in southern Sudan must be given very high priority to improve the living standards of Sudanese peoples from subsistence levels. The challenges are great; expectations are high; promises are profuse; yes, there are many problems, but progress will be made. However, we must beware that emphasis on economic, quantitative indicators of development do not lose sight of the other corresponding crucial dimension of development, namely social transformation, values and “qualitative” development. Social transformation is as important as economic development for our society. Social transformation processes must be given priority during the interim periods: Social transformation will not be automatic, and it will not be easy in this context. It involves people returning to their homes and their own places; it involves reconciliation and justice to overcome grievances and injustices; it involves human rights guarantees; it involves restoration of social traditions, values and structures. It involves rebuilding normal, secure and sustainable communities and society. The churches of Sudan, the NSCC and our partners, both church-based and secular, world-wide have made valuable contributions toward peace, justice and human rights. We still have important contributions yet to make, especially promoting social transformation, justice, human rights, and peace. Human rights, justice, freedom and democracy are still only dreams for some people in Sudan and in the rest of the world. We, the churches and all people of good will have critical obligations in this regard. Our religions and our humanitarian beliefs can be vessels to promote and uphold values, ethics, morality, justice and other aspects of a good society. It is here that the tribute to Raoul Wallenberg is so relevant. The spirit of Raoul reminds us that living is more than being alive; life is more than doing; being is more than having; the values of life are more than styles of living. And, it is here, that the greatest dangers lie for development in Sudan. It is here that religious and humanitarian groups have key roles. While promoting economic restoration and development, we must also maintain clear focus and priority on social transformation and on human rights, justice, peace, values and ethical standards. 5. Is Sudan really that important? Yes, Sudan is a microcosm of global tensions, temptations and dangers that must be confronted and overcome. I firmly believe that the history and experience of Sudanese peoples is not isolated from the global context. Rather, it is a microcosm of the global context, and there is much to be learned our experience...and the directions that will be taken. Sudan has great diversity...like the world as a whole. • Sudan has stress and competition over scarce resources–water and oil and other resources...like the world. • Sudan cries out for justice, peace and good governance...like so many in the world, especially in developing nations. • Sudan must deal with issues of violence, terrorism, racism, resistance and unrest...like so many other nations and groups in the world. Sudanese must deal with diversity, security, religious tolerance, power-sharing, wealth-sharing, governance, justice and peace. These are big issues–they are issues for Sudan. And the same issues are operating at global international levels. The world has now grown much smaller and closely interconnected through trade, technology and resources. The world is much more densely populated and congested. Unopened frontiers are no longer available to avoid or absorb people who want to get away from each other. As a result, traditional means for dealing with conflict, differences and disagreements must be revamped to suit these new circumstances. We must find ways to identify, address and resolve root causes of conflict, not just defer, divert or run away from them. The conflict in Sudan is only a localized example of much broader patterns of violence, conflict injustices and terrorism which are grabbing increasing amounts of international attention, resources, and energy. Sudan and the experience of peoples in Sudan represents a microcosm of emerging global conflict and crisis. 6. We are working for a just and lasting peace in Sudan. We pray for sustainable peace in Sudan, and for the whole world. You, representing the rich nations of the world, have key roles to play for sustainable peace. We have high hopes for peace and reconstruction in South Sudan...and we have fears. We have high hopes for peace in the world...and we have fears. But I must also caution that there can be no just and lasting peace in Sudan, or in the world, in the face of the of gross inequities injustices, oppression, ravages and exploitation that is taking place at global levels. I said earlier that “development” is largely measured on quantitative, material, economic scales. People in wealthy nations enjoy “higher standards of living” that are the envy of the whole world. People queue daily at embassies and others risk their lives to cross borders to enter the rich countries. Elites in poor nations mimic the life patterns of the wealthy in rich nations. But, the world cannot support or sustain this type of “development” where less than 10 per cent of the world’s people consume more than 70 per cent of its resources. This is the brute side of “globalisation.” The gap between the rich and the poor is becoming greater, not less. • Rich nations guzzle oil at unprecedented rates for both productive work and for leisure activities. • People in rich nations consume large amounts, levels of water for personal and industrial use. • Electricity is demanded as a constant and cheap convenience. • Extravagant and expensive tastes for foods from far-flung corners of the earth have actual and hidden costs that far exceed their nutritional values. • Wasteful processing and packaging further waster energy and resources. I bring this to your attention because what you do in your daily lives is important to international peace, security and stability. Your life styles and daily decisions are so important because they have both immediate and long-term implications for peace, justice, security and governance for the whole world. ‘High living standards” are not sustainable or replicable, except for a minority of the world’s people. Conspicuous consumption is a dividing force in the world and will tear it apart. Lifestyles and living standards are at the heart of the nature of the relationship between rich and poor nations and they represent driving forces in insecurity, threats, terrorism, conflicts and possible global disasters that pose grave dangers and uncertainties for us and for future generations. We must all strive in our lives and communities to find ways to better balance “high living standards” with ethical maturity, self-restraint, and sacrifices for larger international interests and global peace and sustainability. We must not only share our abundance, we must also take active measures to rationalize and reduce our consumption and commit to “qualitative living standards” with realistic quantitative ceilings. What you do on a daily basis does make a global difference! One final question on this matter–and I ask this because oil is one of the big issues at the heart of conflict and peace in Sudan. My warning is that we are all caught up in the throes of actual and potential global crises that may be larger than any ever known. This is the global that has abetted and perpetuated conflict in Sudan and other hot spots in the world. The vested economic and political interests of rich nations and preserving their lifestyles serve to drive exacerbate and even sustain conflict. These are both envied and despised, desired and rejected. Whatever the opinion, such life styles are not sustainable and they cannot be replicated except for the elite. The world needs you to become actors for peace wherever you are. The world needs individuals and groups who will take stands for global interests and for future sustainability. We must take stands against selling our future and our children’s future to fill our bowls to overflowing today. We are creating global conditions in which crises will not end. We may stamp out conflict in one spot. We may end the conflict in Sudan, but unless the root causes are addressed, it will be re-fueled. Globally, we may conquer terrorism in one location, but unless root causes are addressed, it will emerge somewhere else. We may stop one kind of reactionary acts of terror and warfare, but unless we enter into dialogue and are ready to deal with perceived and real inequities and injustices, the acts will re-occur, and often with greater vengeance. The message of the spirit of Raoul Wallenberg calls out to us today to identify and address the injustices and inequities in the world. We live in a world where too much energy is devoted to promotion of consumption, to protection of privilege, and to tools of violence, oppression and destruction. We must be willing to take principled ethical stands on critical issues, big and small, and we must act, whoever we are, wherever we are. Everyone must act. We must all be willing to make decisions, to take responsibility to assume risks, and to seek ways to make sacrifices for justice and peace in a world that is increasingly divided and at conflict. Ours may be but one voice in a clamourous world There are so many symbols of inequities, we must become symbols for equity; There are so many symbols of injustice, we must become symbols for justice; There is so much terror and human abuse, we are called to become spokespersons for human rights and compassion; There is so much hatred and conflict, we must come together and cooperate for reconciliation and peace. We, the New Sudan Council of Churches, and on behalf of the peoples of Sudan, call upon all peoples of conscience and good will to Stand united in action for justice, peace and human rights– This lecture is dedicated to courage and faith in the dignity of mankind
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