The following quotations are from:

E.E. Evans-Pritchard, The Nuer: A Description of the Modes of Livelihood and Political Institutions of a Nilotic People

“The Nuer has a keen sense of personal dignity and rights. The notion of right, cuong, is strong. It is recognized that a man ought to obtain redress for certain wrongs. This is not a contradiction of the statement that threat of violence is the main sanction for payment of compensation, but is in accord with it, for a man’s kinsmen will only support him if he is right. It is doubtless true that if a man is weak it is unlikely that his being in the right will enable him to obtain satisfaction, but if he is in the right he will have the support of his kin and his opponent will not, and to resort to violence or to meet it the support of one’s kin and the approval of one’s community are necessary. One may say that if a man has right on his side and, in virtue of that, the support of his kinsmen and they are prepared to use force, he stands a good chance of obtaining what is due to him, so long as the parties to the dispute live near one another.” 171

“We regard chiefs as a category of. Ritual experts and do not consider that they comprise in any way a class or rank. We believe their social function to be a mechanism by which the equilibrium of the political system is maintained through the institution of the feud. The slight authority of chiefs and, in many parts, their position outside the dominant clan, accord with this view.

            In taking the view that to regard the leopard-skin chief as a political agent or a judicial authority is to misunderstand the constitution of Nuer society and to be blind to its fundamental principles, we have to account for the part he plays in the settlement of feuds. We have stated that he has no judicial or executive authority. It is not his duty to decide on the merits of a case of homicide. It would never occur to Nuer that a judgment of any kind was required. Likewise he has no means of compelling people to pay or to accept blood-cattle. He has no powerful kinsmen or the backing of a populous community to support him. He is simply a mediator in a specific social situation and his mediation is only successful because community ties are acknowledged by both parties and because they wish to avoid, for the time being at any rate, further hostilities. Only if both parties want the affair settled can the chief intervene successfully. He is the machinery which enables groups to bring about a normal state of affairs when they desire to achieve this end.

            It is true that a leopard-skin chief has always in these circumstances to persuade, by exhortations and threats, the kinsmen of the dead man to accept compensation, but this pressure must not be regarded as a command.” 174-175

“The lack of governmental organs among the Nuer, the absence of legal institutions, of developed leadership, and, generally, of organized political life is remarkable. The state is an acephalous kinship state and it is only by a study of the kinship system that it can be well understood how order is maintained and social relations over wide areas are established and kept up. The ordered anarchy in which they live accords well with their character, for it is impossible to live among Nuer and conceive of rulers ruling over them.

            The Nuer is a product of hard and egalitarian upbringing, is deeply democratic, and is easily roused to violence. His turbulent spirit finds any restraint irksome and no man recognizes a superior. Wealth makes no difference. A man with many cattle is envied, but not treated differently from a man with few cattle. Birth makes no difference. A man may not be a member of the dominant clan of his tribe, he may even be of Dinka descent, but were another to allude to the fact he would run a grave risk of being clubbed.

            That every Nuer considers himself as good as his neighbor is evident in their every movement. They strut about like lords of the earth, which, indeed, they consider themselves to be. There is no master and no servant in their society, but only equals who regard themselves as God’s noblest creation. Their respect for one another contrasts with their contempt for all other peoples. Among themselves even the suspicion of an order riles a man and he either does not carry it out or he carries it out in a casual and dilatory manner that is more insulting than a refusal. When a Nuer wants his fellows to do something he asks it as a favour to a kinsman, saying, ‘Son of my mother, do so-and-so’, or he includes himself in the command and says ‘Let us depart’, ‘Let the people return home’, and so forth. In his daily relations with his fellows a man shows respect to his elders, to his ‘fathers’, and to certain persons of ritual status, within the circuit of its reference, so long as they do not infringe on his independence, but he will not submit to any authority which clashes with his own interests and he does not consider himself bound to obey any one.” 181-182

“The Nuer have been rightly described as dour, and they are often gruff and curt to one another and especially to strangers. But if they are approached without a suggestion of superiority they do not decline friendship, and in misfortune and sickness they show themselves kind and gentle. At such moments they permit themselves to show sympathy which their pride stifles at other times, for even when Nuer approve of one they cannot bear that one shall see it and are the more truculent to hide their friendliness. Never are they truckling or sycophantic. When a Nuer wants a gift he asks for it straight out, and if you refuse it he remains in good humour. Their only test of character is whether one can stand up for oneself. One rises in Nuer estimation the more one lives their kind of life and accepts their values.

            If you wish to live among the Nuer you must do so on their terms, which means that you must treat them as a kind of kinsmen and they will then treat you as a kind of kinsman. Rights, privileges, and obligations are determined by kinship. Either a man is a kinsman, actually or by fiction, or he is a person to whom you have no reciprocal obligations and whom you treat as a potential enemy. Every one in a man’s village and district counts in one way or another as a kinsman, if only by linguistic assimilation, so that, except for an occasional homeless and despised wanderer, a Nuer only associates with people whose behaviour to him is on a kinship pattern.

            Kinsmen must assist one another, and if one has a surplus of a good thing he must share it with his neighbours. Consequently no Nuer ever has a surplus. But the European has a surplus and if his possessions are of any use to the Nuer he ought, in their opinion, to share them with the people among whom he is living. Travellers have often remarked that the Nuer have plagued them for gifts. They beg from one another with equal persistence. No Nuer is expected to part with his cattle or household property and, except in special circumstances, these would not be asked for. But were a man to possess several spears or hoes or other such objects he would inevitably lose them.” 183