Burhan g. - playground - PLAYLISTE

A thorough understanding of this dynamism is crucially important, especially if our educated lot are going to inculcate criticality in their sociopolitical strategies to defeat the regime at the helm of power that continues to wreak havoc. Power and privilege must be challenged in like spaces where the seeds of self-liberation need to be sown. These seeds of criticality have components of culture and the psychological makeup that breeds them. Gordon (2014) 5 illustrates this notion rather succinctly: “To understand behavior one has to understand it in relation to those social structures that are part of the context in which behavior develops and exists…it is necessary to study human intention and human agency – that is, the actions of humans – as they are mediated by these social structures. To do this requires that we heed context, perspective, and the dialectical interactions specific to the behaviors under study” (p. 313).

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Ahmed Teyfur’s life was terminated in 1966, long before his actual death from thirst and hunger, three decades later. He escaped straying and roving the deserts of North Sudan, trying, in a moment of desperation, to leave the country heading for Egypt, where he may have hoped, to melt away in the human waves of Cairo, forget himself and be forgotten in a village or a town of that country. He may also had hopes of taking refuge in a saint’s remote sanctuary where his sins may be forgiven, or in an oasis, which,  in the olden times, might have been a prison for some rebels one day and their retreat at another. But Teyfur’s destiny had to be dying in a cheap shelter- room at a poor neighborhood of Cairo, where some comates extended their magnanimity and kindness in spite of what they endured from him, and shipped his worn out, alcohol-consumed body to rest among his folks, in a soil he was coerced to betray, and where his soul may find peace and absolution.

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