Books Synopsis

Raising children is hard. Raising children in a multicultural society where cultures don’t understand one another is harder. But raising an inquisitive and precocious child in a multicultural setting is the hardest of all.
This is what Angelina and her friend, Adut, would become to their parents. Anyone who meets Angelina asks the same question: where does she get such a skewed understanding of diversity issues? Since her best friend, Adut, is South Sudanese, it then becomes easy to assume that Adut’s family is the source of Angelina racial dispositions.
As the Michaels try to understand the challenges of parenting in Montreal and the uneasiness of discussing racial issues, Jacqueline loses her memory in a car accident; Norton, Angelina’s tutor, dies in a mysterious car accident; Adut is threatened with expulsion from the school after a fight; and Adut’s family gets shadowy visits from police officers.
Is Angelina’s obsession with diversity and racial issues the cause of the family woes?  BUY HERE
This is a collection of political essays that spans a period of more than ten years going back to a few years before the Sudanese comprehensive peace agreement (CPA) was signed.
These essays are not only about what the author has been writing about in a consistent manner, they also illuminate how leadership and power have been exercised since the CPA was signed in Kenya in 2005. Issues that were regarded as insignificant, became the very destructive problems that would push South Sudan into the proverbial rabbit hole in December of 2013.
Since the author is a nonpartisan writer, the essays are a good snapshot of a voice that’s outside the South Sudanese political system, but at the same time a South Sudanese with an insightful knowledge of the South Sudanese political history and culture.  BUY IT HERE




Is 'Black' Really Beautiful? presents a racially decentered discourse on race, racism and color. It maintains that who people are 'ontically' speaking, and the color that has been used to describe them aren't one and the same. In other words, Blackness in itself isn't Africanness; and Whiteness isn't Europeanness.

So how a group of people is racially described should be taken with moral priority because descriptions affect the social consciousness, racial reflexivity, and moral standing of such a group of people in inter-racial and inter-cultural interactions and discourses. So any given racial description should be judged against a moral gauge or meter to ascertain its societal value. So far, how the African Personhood is described fails all the moral requirements of a decent and civil regard.

This new ontological discourse is meant to socio-intellectually humble European socio-intellectual hegemony, and make the African Personhood worth positive pedagogy and hermeneutic.





South Sudan Ideologically presents South Sudanese historical events and prominent ideologies with amplified African-ness. The book gives African liberation voices, especially the chiefs and leaders of 1947 Juba Conference, the respect they deserve.

The author castigates African Sudanese but presents them as dignified people whose traditional democracy and methodical problem solving ways have been hellenized and the people projected as uncultured and uncivilized. The book therefore presents a flawed yet dignified and uniquely civilized humanity. The rejection of the parochial Arabic and European understanding of civilization marks the tone of the book.

Many scholars, foreigners and South Sudanese alike, have written extensively about South Sudan. However, these books present the events and affecting ideologies in an unhelpful manner. Some South Sudan scholars present ideologies and events in a manner that respects their partisan and tribal point of view. Yet others present issues with European lenses. Foreign scholars, who’ve written about South Sudan, have some hidden condescending undertone.

These books therefore do no justice to the ingenious and wise traditional African ways in history, during 1947 Juba conference and to the present. This is where South Sudan Ideologically comes in.




Little Michael, Christopher Fox and Isaac Burns don’t know that their paths will cross and their lives changed in a cruel manner that sees them through the intricate web of Africa’s political heartache, manifested in a well-orchestrated coup attempt in the African country of Sivals. Little witnesses an overnight success of his business only to see the building burnt down in a calculated sabotage. Chris sees his life changed from prominence to near pauperism.

Isaac Burns thinks, with blunt self-righteousness, that his philanthropic work is enough an effort to win the hearts of his fellow countrymen in Panda, and the whole of the African continent. He’d soon learn the bitter reality of his capitalist life.

The problem though is the three men don’t know that someone is watching every single step they take in their lives. Will they learn the bitter truth?

The truth will first taste bitter before the end of their nightmares.

The Pipers, a politically-charged group that infiltrates governments and multinational corporations and forces them to help the poor, has marked the three men for a real life’s experimental cruelty.

Isaac Burns is shown the bitter reality of corruption, greed and political blackmail, which is aided by his investments. Innocent civilians are being ruthlessly displaced from their villages in South Sudan around oil fields without compensation. It’s Isaac’s investment in play. Only The Pipers will show Mr. Burns that wealth acquisition shouldn’t be a poor people’s livelihood antithesis.

Little Michael’s teenage drugs involvement lands him in jail only to meet big black men with radical, infectious Pan-Africanism. His leaving jail, he doesn’t know, is only the beginning of his African adventure that will see him hate his African brothers before he realizes the truth of his Africanism.

Christopher Fox sees his life soar only to crumble in a flash. He’s brought back to the company of his high school buddy, Little, and Isaac, the CEO of the company in which he mysteriously lost his job. Chris is thrown into an orchestrated poverty meant to make him experience how it feels to be a poor, taken-for-granted African man.

The three men involuntarily descend on Africa in a political roller coaster. It’ll be a test of power-players’ humanity, emotive elasticity, and the extent of human greed and political and economic opportunism.


Dear Melbournians, the South Sudanese people to be precise. Do you think we have seen it all? Do you think we have seen that: I mean in the aftermath of yesteryears, in regard to our culture and the notions around identity and belonging? Do you think we have seen the true reaping of what we sowed years ago? Do you really think so? After all, did we really sow anything like seeds and that there’s something to be reaped? Did we really live it out well to be seen today?

I am sorry to have bothered you, my potential readers, with questions regarding our social, economic, and political location in our host society: Australia. I think we have not seen it all and as a whole: The idea that people are bound by certain values and beliefs of significance to them. This requires cooperation and role-specific obligations on the roles of every man and woman across a given people and their society.


While it is possible for us to racially discriminate or judge people we know, the chances of judging people we know diminish significantly the more we know them. An easy example of the importance of understanding others is the attitude people develop when they want to harm others or when they want to deny them something valuable. Essentially, before you fight someone, you insult them. Insults are attempts at diminishing the value of people, an attempt at estranging them, as Toni Morrison argued in The Origin of Others. It is easy to discriminate against strangers or make others strangers or dehumanized in order to discriminate against them.

Transformational Leadership, Inclusive Institutions and Service Provision

Leadership, given what is happening now in South Sudan, and generally in Africa, fascinates me. And it fascinates me not in a good way but because of the sociopolitical and socioeconomic ills facing the African continent and most of the so-called 'Third World.' To me, South Sudan, now, is a classic case.

Rebellion by disaffected politico-military leaders and repression by the government of South Sudan in Juba have stunted institutional development and leadership growth. This has made service provision almost irrelevant as political survival has taken primacy and supremacy. CLICK HERE TO READ MORE

‘Black’ as an Identity Oversimplification and Mockery

Black as a universalized cultural identity of the African Person (AP)* is a residual effect of slave and colonial mentality; a racial/race paradigm. It is a malady I call, conservatively speaking, stuck-in-the-past syndrome of color constraints. Black could be an on-the-street ‘social identifier’ of race figures not a meaningful phenomenon of deep cultural identification on a universal scale.