Many writers have asked: why is Sudan doing this? what do they benefit? what is their motive?
I wish, I were well educated in sociology or political psychology of the region. However, to many observers and academics in Sudan and Sudan's internal conflict, the issue of Egyptian and Anglo Egyptian occupation - colonization, ta'rab or Arabization, identity and Islam ... come to mind.
Sudan is a nation that is at a perpetual war against its own people and against its own identity and against self. The variables and dimensions of of its internal conflicts are diverse for a nation that is still trying to find its own identity. Because of this internal conflict, though they were among the first in the region to practice parliamentary democracy as a legacy of the British, they are moving fast to the extremes copying everything in the Arab world here and there. This deep seated inferiority complex has taken Sudan from parliamentary democracy to Nasserite style military dictatorship, Syrian style Baathist, Islamic brotherhood style, Wahhabi style that includes flogging and amputating limbs, bordering Islamist style al Qaida Janjaweeds ... Sudan has experimented with all sorts of Arab and Islamic politics at enormous cost to its own poor people.
Often times, to prove what they are not, the Sudanese elites try to be more Arab than the Arab.
Here, I have deliberately neglected the enormity of its economic disparity, corruption and its economic malaise because this can also be found in many other developing nations which may not be unique to Sudan.
"Black is depicted in [Arabic] literature as something not good. That is why people are described as not Black but brown or green. Green in the Sudan means that their asl [ancestral origin] is not Negroid."
Abd al-Rahman al Bashir, from
https://webcache.googleusercontent.com/ ... irefox-b-d
For those interested read this scholarly written article:
"In what is now Sudan there occurred over the centuries a process of ta'rib, or Arabization, entailing the gradual spread of both Arab identity and the Arabic language among northern peoples. After the Anglo-Egyptian conquest of 1898, British colonial policies favoured a narrow elite from within these 'Arab' communities. Members of this elite went on to develop a conception of a self-consciously Sudanese Arabic national identity, in the process adapting the term 'Sudanese' (sudani), which derived from an Arabic word for blackness and previously had servile connotations. At decolonization in the 1950s, these nationalists turned ta'rib, into an official policy that sought to propagate Arabic quickly throughout a territory where scores of languages were spoken. This article considers the historical diffusion of Sudanese Arabic-language culture and Arab identity, contrasts this with the post-colonial policy of Arabization, and analyses the relevance of the latter for civil conflicts in Southern Sudan, the Nuba Mountains, and, more recently, Darfur. Far from spreading Arabness, Arabization policy sharpened non-Arab and, in some cases, self-consciously 'African' (implying culturally pluralist) identities. Arabization policy also accompanied, in some quarters, the growth of an ideology of Arab cultural and racial supremacy that is now most evident in Darfur."
https://www.jstor.org/stable/27666997?seq=1