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The Dinka are a Sudanese people whose culture centers on their cattle. The Dinka believe that each family group should occupy an area that will provide pasture and water for their cattle herds. All of life's rituals and ceremonies are connected to this reality. In effect, the cattle are responsible for an understanding of the Dinka way of life in terms of births, marriages, death, and the meaning of the universe. Thus, they use every aspect of the cattle. For example, every aspect of the cow's body and skin is used for something in the culture. The urine is used as a cleaning soap when one is washing. It is also used to dye the hair, to tan hides, and so forth. The dung is used for fires, and the ash from the fires is used to keep the animals clean of ticks and other bugs.

Personal adornment of the body is a part of the physical creativity of the Dinka. They use cattle in this process as well. For example, the Dinka decorate themselves with blood from their cattle. The blood could also be used as a tooth cleaner. The cattle hide becomes mats in the homes of the Dinka as well as drum skins, ropes, and belts. The horns and bones of the cattle are used for musical instruments as well as utensils. Few people have invented as many uses of a single material as the Dinka. In much the manner of George Washington Carver, the great African American scientist, who invented three hundred products from the peanut, the Dinka have shown that their ingenuity and genius at creativity equal that of any people in the world. This entry looks at their social structure and lifestyle and their religious practice related to marriage and initiation.

Social Structure and Lifestyle

The Dinka divide their year according to the seasons. There are two seasons that matter to the Dinka: the dry season and the wet season. In the wet season, the people live in their traditional houses, often scattered among palm trees and fruit trees. They remain in these houses until the dry season, when they can take their herds out to the grasslands. It is impossible during the wet season for the Dinka to take the herds to camps near the river. They wait patiently for the proper time, and when that time comes the people move to the new area.

Only the infirm and the nursing mothers and small children remain in the homestead. Of course, when the rains return, the homesteads are again happy that the Dinka people and their cattle are united with the people who were left behind. There are stories to be told, incidents to report, exploits to be revealed, and narratives of the growing of the cattle. Everything seems to depend on the spirits of the cattle, the grass, the rain, the pastures, and the rivers.

The Dinka do not have a hierarchical authority. Although the Islamic government of Sudan has attempted to influence them to change to a hierarchical structure, the people have rejected it. Imposition of structured authority by selecting high-status elders has not worked effectively among the Dinka. Although major leaders of clans often settle disputes, most of these courts are held in informal ways. These meetings are not structured in a manner that would imply established courts.

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