TwitterFacebookInstagram

The 4 Freedoms.

One of the most important aims of advocacy is building strong democracy and democratic organizations to hold those in power accountable, expanding citizen’s understanding of how power operates.

Many scientific and humanitarian reasons are impelling public authorities to impose on citizens an abundance of controls, restrictions of many kinds ranging from moving, sport, fitness to work, civil and religious gathering, domestic and international travelling. Tests and app control are raising the fear that, in the near future, it will become a threat to personal privacy and social democratic living.

In such a context, the Latin expression Magistra Vitaeused by Cicero in his De Oratore as a personification of history, comes instinctively to our minds. It is paraphrased in Historia est Magistra Vitae – History is life’s teacher – and conveys the idea that History’s lessons can in such difficult situations like today advocate for truth and democracy, serving as a lesson to the present and the near future, advising politicians to be guided by principles, not image consultants.

After the end of the Second World War, an exhausted and painful world, while embarking on the path of reconstruction not only material but also moral and ideological, which required new ideas in all areas, went back to Franklin D. Roosevelt’s 1941 State of the Union address, known as the Four Freedoms speech whose proposals founded the world, through instruments such as the Universal Declaration of Human Rights.

He stated notably, “In the future days, which we seek to make secure, we look forward to a world founded upon four essential human freedoms.
The first is freedom of speech and expression – everywhere in the world.
The second is freedom of every person to worship God in his own way – everywhere in the world.
The third is freedom from want – which, translated into world terms, means economic management which will secure to every nation a healthy peacetime life for its inhabitants – everywhere in the world.
The fourth is freedom from fear – which, translated into world terms, means a world-wide reduction of armaments to such a point and in such a thorough fashion that no nation will be in a position to commit an act of physical aggression against any neighbor – anywhere in the world.

His declaration of faith in these four freedoms were preceded by other strong words, “Certainly this is no time for any of us to stop thinking about the social and economic problems which are the root cause of the social revolution which is today a supreme factor in the world.
For there is nothing mysterious about the foundations of a healthy and strong democracy.

The basic things expected by our people of their political and economic systems are simple. They are:
Equality of opportunity for youth and for others. Jobs for those who can work. Security for those who need it. The ending of special privileges for the few. The preservation of civil liberties for all. The enjoyment of the fruits of scientific progress in a wider and constantly rising standard of living. These are the simple, basic things that must never be lost sight of in the turmoil and unbelievable complexity of our modern world.

Many subjects connected with our social economy call for immediate improvement. As examples: We should bring more citizens under the coverage of old-age pensions and unemployment insurance. We should widen the opportunities for adequate medical care.
We should plan a better system by which persons deserving gainful employment may obtain it.” However, all these beautiful words were destroyed 11 months after by the surprise Japanese  attack on U.S. forces in Pearl Harbor, Hawaii that caused the United States to declare war on Japan, December 8, 1941. Thus began the Second World War.
Maybe History as a life’s teacher would remind us the sentence of Ernest Gaines, “Words mean nothing. Action is the only thing. Doing. That’s the only thing.”

John Paul Pezzi, mccj
VIVAT International NGO
with consultative special status at UN

 

Catholic Church in Morocco. A ‘bridge’.

A church that wants to be a ‘bridge’ between the Christian and Islamic worlds. Deeply involved in the field of immigration. Cardinal Cristobal Lopez, Archbishop of Rabat speaks to us.

He had only been a bishop for a year and a half when, on 5 October last, he was made a cardinal. “It is clear that this appointment is not due to my merits – His Eminence says –  I have not even had time to gain any merit. The merit belongs to this Church, the Church of North Africa. With every appointment, the Pope sends out a message. I believe that, in this case, he is saying: ‘I wish to promote interreligious dialogue between Islam and Christianity’. He is saying: ‘Have courage, you minority Churches of North Africa, your witness is important, not only where you are but also for the whole universal Church, your contribution will be acknowledged …’

Cardinal Cristóbal López Romero of Rabat, Morocco.

As Archbishop of Rabat, Cardinal Cristóbal López, a 67 year-old Spanish Salesian, presides over a small Catholic community of no more than 30,000 faithful out of a population of 35 million inhabitants. They are all foreigners, mainly young people from Sub Saharan Africa. The Catholic Church in Morocco has two archdioceses: Rabat and Tangiers. There are 36 parishes served by 44 diocesan and 39 religious priests. There are around 200 religious Sisters. The work of the Church is also expressed in the daily work of running 15 Catholic schools and 21 assistance centres.
Mons. Lopez says: “Our Church is wholly African since the majority of those attending our churches are young university students from Sub Saharan Africa. They are ‘migrants’, having left their countries to come to Morocco; they are here legally with the specific aim of studying at the university. They are active in the choirs, in the small Christian communities, in the catechumenate groups and in all pastoral activities at parish and diocesan level. Then we also have a large group of migrants whose aim is to reach Europe. Morocco is just a stage on their journey. They come here wounded, beaten, violated and robbed … even sold. This dramatic situation has led us to revise the charitable work of the Church: we try to be a Samaritan Church that takes the trouble to approach its vulnerable and wounded brother to sure him, encourage him and help according to his needs”.

Is this why you set up the project Qantara? “Certainly. This is an initiative aimed at assisting the most vulnerable – unaccompanied minors, pregnant women, the sick – among those in transit. It is through this project, whose name in Arabic means ‘bridge’, that we are trying to put into practice the four verbs proposed by Pope Francis: ‘welcome’, ‘protect’, ‘promote’ and ‘integrate’. Caritas has developed genuine expertise in terms of welcoming and protection, but it also promotes education, social life and integration among many of these migrants. It is an intense and vast task. The programme has involved more than 8,000 people in one year but, logically speaking, it is difficult to reach the roots of the problems that are to be found in their original countries and in the economic and commercial rules and regulations”.

What is the role of the Al Mowafaqa Ecumenical Institute which you lead together with a Protestant person? “It is a theological institute, of training in the Christian faith, with our feet on the ground. This is why the curriculum includes such subjects as Arabic, the study of the Koran, the sources of Islam and also Islamic culture, history, laws and spirituality. Its role is to promote the experience of ecumenism and Islamic-Christian dialogue and it also aims to be a bridge between the Churches of the North, mainly those of Europe, and those of the South. The ultimate aim is to prepare lay people, religious and priests, men and women, Europeans and Africans who are well trained and committed to the service of their respective communities”.

Casablanca. Hassan II Mosque.

Last year, on 30 and 31 March, Pope Francis paid an Apostolic Visit to Morocco, visiting the cities of Rabat and Casablanca, 33 years after Pope St. John Paul II. Speaking in the Cathedral of Rabat he spoke of “The importance of the religious factor in building bridges between people”, respecting differences and specific identities. “Faith in God”, the Pontiff remarked, “leads us to recognise the outstanding dignity of every human being, together with their inalienable rights”. We do this in as much as “we believe that God created human beings equal in their rights, duties and dignity and that He has called them to live as brothers and sisters and to spread the values of the good, of charity and of peace”. In this framework, the Bishop of Rome reaffirmed the urgency of recognising and protecting “freedom of conscience and freedom of religion”, which “is not limited just to freedom of cult but must also allow each person to live according to their religious convictions”.Continuing his intervention, Pope Francis then underlined that the hoped-for ‘solidarity among believers’ is called to place itself at the service of the entire human family, offering original contributions to tackle global emergencies such as that of ecology and that of migrations.

Pope Francis and King Mohamed VI.

Pope Francis said that it is necessary to move “to concrete action, especially a change of attitude towards migrants, that affirms them as people and not just as numbers”. The migrants fleeing war and poverty, the Bishop of Rome noted, “whenever conditions permit, may decide to return to their homes in conditions of security that respect their dignity and their rights. This is a phenomenon that will never find an answer in the building of walls, in spreading fear of others, or in denying help to those who aspire to the legitimate improvement of life for themselves and their families”.
Remembering that visit, His Eminence concluded: “Pope Francis has left his mark on the Church of North Africa. Commitment to dialogue and to the immigrants will trace the future journey of our Churches”.

Cécile Avril

 

 

 

 

 

 

The Ecological Awakening of the African Church.

The Ecclesial Network for the Congo River Basin (REBAC, from its acronym in French) aims to be a response to the pastoral and socio-environmental challenges faced by the populations of this region in the heart of Africa. This ecclesial structure, following the indications of the encyclical ‘Laudato si‘, bets on a pedagogy of ecological conversion.

REBAC was founded in March 2015 in Windhoek (Namibia), during the continental meeting of the Justice and Peace Commissions of Africa and Madagascar. Cardinal Fridolin Ambongo, archbishop of Kinshasa, urged the importance for the African Church to equip itself with a structure that would work for environmental defence, following the example of the Panamanian Ecclesial Network (REPAM). In May of that year, the publication of the encyclical ‘Laudato sì’, by Pope Francis, accelerated the creation of  REBAC.

The first meetings took place in the Congolese capital. The debate between the bishops led to the creation of an organism whose action was limited, for greater effectiveness, to the 93 dioceses of six countries, those that host most of the tropical forests of the Congo Basin: Gabon, Equatorial Guinea, Republic of the Congo, Democratic Republic of the Congo, Cameroon and the Central African Republic. The  new structure, which was called  Ecclesial Network for the Congo River Basin (REBAC, from its French acronym), is part of the Justice and Peace sector of the SECAM (Symposium of  Episcopal Conferences of Africa and Madagascar) and is coordinated by the Congolese Jesuit Father Rigobert Minani.In 2017, with the aim of exchanging experiences, a delegation of African bishops visited their Latin American counterparts from REPAM. There they noted how the problems the Amazon faces are similar to those of the Congo Basin: mining and logging companies that force communities to relocate from their traditional lands, water pollution, fires, deforestation, erosions, loss of biodiversity. The African bishops lamented that while the Amazon reality aroused great interest and international solidarity, the Congo basin, the second lung on the planet, went unnoticed by the general public. However, it was not time to complain but to get to work and make themselves heard.

Presence in the Synod
When Pope Francis announced he had decided to convene a Special Assembly of the Synod of Bishops for the Pan-Amazonian Region to be held in Rome in October 2019, people working for REBAC decided to focus on the preparation for that ecclesial event. That Synod, in fact, could be the perfect occasion to raise the world’s attention about the fundamental role in the fight against climate change played by the Congo Basin, which comprises an area of nearly 4 million square km, and which holds 6 percent of the planet’s forests.

The Congolese Jesuit Father Rigobert Minani (the first on the left) with Pope Francis and two Congolese Bishops at the Amazon Synod in Rome.

A cartographic study of the pastoral and socio-environmental challenges in the region was published in September 2019. Fr. Minani and two African bishops Marcel Madila, Archbishop of Kananga (DRC), and Cardinal Fridolin Ambongo, started from this document to make the voice of Africa heard in the Synod. But the presence of REBAC was not limited to the  speeches at the Synod Assembly.  A REBAC delegation headed by four other bishops and different experts in pastoral and ecology established and maintained numerous contacts with the press and released documents and brochures on the reality of the Congo basin. Fr. Minani, in fact, acknowledges that “the work of raising public opinion carried out outside was more effective than the presence inside the Synod”. And he adds: “we wanted to warn the world that while everyone is concentrated on the Amazon, there are unscrupulous international interests that are exploiting Africa and causing serious environmental problems”.

Still much to do
Currently, REBAC has resumed awareness-raising work in dioceses. Funds have been collected to develop a pastoral for the promotion of integral ecology that, as the Pope points out in ‘Laudato si’, incorporates the human and social dimensions into all environmental evaluations. REBAC’s goal is to provide each diocese with sufficient structures and training to develop an ecclesial response to environmental issues that affect them, such as the abuse by mining companies or deforestation. “The Church must be able to sit down with others and identify the causes and those responsible for ecological problems, and at the same time it should be able to offer solutions and sensitize the local population to a responsible use of natural resources. We’ll try to spread awareness through the coordination of REBAC”, says Fr. Minani.

But there is still much to do. One of the problems is the low involvement of religious congregations in REBAC. Created at the initiative of the local African Church, this structure also needs the participation of congregations which, due to their international presence, would help to make Africa’s voice heard outside the continent. But perhaps the greatest difficulty encountered by the network has been the low ecological awareness of African populations, which makes it difficult to defend ecosystems. Fr. Minani regrets to confirm the weakness of Africa, where “elephants and many other animals are killed, forests are burned or cut down and nobody complains. We have a population that suffers every day from the consequences of climate change and does not know why. People are not even aware that ecological problems are partly a consequence of human activity and that, therefore, we could do something about it by acting differently”.

Besides, the survival of the population in Africa sometimes depends on practices that are harmful for ecosystems. For example, the surroundings of large African cities are turning into deserts because the population, due to the lack of electricity, needs to cut down trees to get wood for cooking. Furthermore, burning  forests to create fresh farmland is practiced regularly in Africa with complete unconsciousness of the pernicious effects it has on ecosystems. “One of the tasks of REBAC,” says Fr. Minani, “is raising awareness and offering alternatives. We are developing simple and realistic programs that maintain a dynamic relationship between ecology and people’s lives”.

Synergies
REBAC seeks partners in each diocese in order to carry out its work. Collaboration with politicians is very difficult because, as REBAC staff report, “they seem more interested in cutting down trees and making money than in protecting populations and ecosystems. We approach them very timidly”. “However, there are other ecclesial and non-ecclesial organizations that denounce the environmental attacks or are in a position to do so, and we are  building synergies and joining efforts with them”, says Fr. Rigobert.

One of these organizations is Caritas, which leads a program of accompaniment for Pygmy populations in several of the countries where REBAC operates. The Congo basin is home to more than 30 groups of Pygmy people living in diverse situations and experiencing diverse problems from social integration to marginalization. These communities are part of the populations most vulnerable to changes in the jungle, their natural habitat.  REBAC aims to consolidate its presence, over the next three years, in the six countries where it operates by giving concrete responses to the environmental crisis that has already seriously affected the green part of the African continent.

Enrique Bayo

 

Afghanistan. A country in pieces.

The “historical accord” between the United States and the Taliban, without involving the Kabul government is in danger of failing since it leaves many questions unanswered. Meanwhile, the attacks continue. There is now a new enemy: Covid-19.

It was signed in Doha, the capital of Qatar, on 29 February, by the American envoy Zalmay Khalilzad and by the Second- in- Command of the Taliban Mullah Abdul Ghani Baradar, to bring peace to Afghanistan. The conflict which began on 7 October 2011, as a reprisal for the eleventh of September terrorist attacks by Al-Qaeda, caused 157 thousand deaths and cost two billion dollars over a period of twenty years. There was no representative of the Afghan government, whose legitimacy is not recognised by the Taliban, present at the signing.
What concessions did the Americans grant to the Taliban? The reduction of foreign troops from 13,000 to 8,600 within 135 days, and complete withdrawal before the end of April 2021; the end of sanctions against the Taliban before the end of the year; persuading the Afghan government to agree to an exchange of prisoners – 5,000 Taliban for 1,000 government prisoners; the promise of “not to violate the sovereignty of Afghanistan by the threat of force, the use of force or interference in internal Afghan affairs “.

US special envoy Zalmay Khalilzad and Taliban leader Mullah Abdul Ghani Baradar shake hands after signing the peace agreement in Doha.

In exchange, the Taliban agreed to restrain threats against the security of the United States and its allies by terrorist groups such as al-Qaeda, who will no longer be able to use Afghan territory as a place of refuge. The main conditions of the accord also include intra-Afghan negotiations for a political agreement. According to Said  Ibrahimi, a researcher into the Regional Afghanistan-Pakistan Project at the Centre for International Cooperation of New York University, “Peace can only be guaranteed if the (Afghan) government, the various political factions and the Taliban accept a political compromise supported by regional actors ”. Marvin G. Weinbaum, Director of the ‘Afghanistan and Pakistan’ desk at the Washington Middle East Institute, is more pessimistic and says that “the agreement has little to do with the Taliban since it is only a political cover to allow the United States to withdraw in security and without losing face.“ “Having decided to withdraw, the Trump administration signed an accord with grave defects  and the continuation of the violence – Weinbaum  continues – the withdrawal of foreign troops will, in a short time, lead to the end of the Afghan security forces. The result will be a chaotic civil conflict.”

Weinbaum stresses:  “Power-sharing is impossible because the Taliban are only interested in dominating and restoring their own Emirate. They have never said they will accept anything less. Even if their idea of power-sharing is that of a more inclusive government, they will want to dictate the conditions for its formation: agreeing to nothing that will, with certainty, rest upon popular sovereignty, pluralism and the institutes associated with them.”
Among the major criticisms voiced against the American envoy Khalilzad  is the fact that he did not insist that the Taliban cut off relations with al-Qaeda (they were simply asked “not to cooperate”). A further criticism made against the USA concerns the freeing of 5,000 Taliban prisoners, among them some of the leaders of the movement. In the view of the Kabul government, the prisoners were “his main resource for an exchange “to compel the Taliban to come to the negotiations table without pretending too much.

Danger of civil war
On 17 May last, the Afghan president Ashraf Ghani and his rival Abdullah signed a power-sharing agreement, putting an end to political uncertainty. Ghani will still be president while both men will choose a similar number of ministers. Abdullah will conduct peace talks with the Taliban, when such talks begin. It is hoped that the accord signed in the capital Kabul will contribute to maintaining the balance of power that existed before the contested presidential elections of last year.

Afghan President Ashraf Ghani (L) and rival Abdullah Abdullah.

“The political crisis between Abdullah and Ghani was posed a danger equal to that of the Taliban “, Ibrahimi points out. “If it had not been for the agreement to create an ” inclusive government “, one would not have excluded the possibility of civil war.”
An opinion poll by Asia Foundation, quoted by Ibrahimi, shows that 93.1% of Afghans fear the return of the Taliban. In the nineties, under Taliban rule, the economy collapsed and “the rations supplied by the UN were the only source of food for a large part of the population “. The Taliban police would beat women in public, accusing them of immodesty if they did not wear the burka. Men were arrested for “trimming their beards”. Thieves had their hands cut off. Those accused of adultery were condemned and executed in public. Those rules “are still being followed in the areas under Taliban control “, Ibrahimi affirms.

“The defeat of the Taliban in 2001, despite its defects, allowed much progress to take place – the Afghan researcher states – Nine million children are going to school and 35% of them are girls. Afghanistan has the freest press in the region, with tens of radio and television stations, newspapers and private magazines. There is a dozen private universities in the country. Afghans now have access to various areas such as culture, sport and martial arts in which women, too, compete. All of this shows that the changes are not temporary but run deep in socio-political and mentality terms.”
Under the Taliban theocracy, Ibrahimi states, the election of a president and the peaceful transfer of power would never have been possible. “This does not mean that the post-Taliban regime is perfect. Out of four presidential elections, three were contaminated by extensive fraud. Afghanistan is one of the ten most corrupt countries in the world. The economy is based on the largest production of opium in the world, according to the United Nations, despite the nine billion dollars spent since 2001 to persuade farmers to destroy their harvests – drug trafficking and extortion are the main sources of income for the Taliban.”

A study by Asia Foundation shows also that 66.1% of Afghans approve of the quasi-democracy established after the American invasion. For example, 86% of people support education for women and 76% approve of them working outside the home. How can we understand, then, that 89% of people accept the negotiations with a group of fanatics who want to restore a tyrannical “Emirate”?
Ibrahimi replies:  “The people fear the return of the Taliban. If they try to regain power by force, it is very likely that the international community will withdraw and reduce development aid. In any case, most Afghans support talks with the Taliban because the ardently desire to see an end to their suffering.”
After nineteen years and an investment of more than two billion dollars by the United States for the benefit of Afghanistan, the question must be asked: what went wrong and what went well? The academic Marvin Weinbaum replies: “What went well is that powerful personages were able (in 2002), under pressure from foreign powers, to accept (at a conference held in Bonn) a plan for government, at that time with Hamid Karzai as interim president and a constitution. It was also an obvious advantage to have popular support and hold presidential elections in 2004, without controversy. During those early years, everything seemed to be going well, since the Afghans had accepted not only Karzai but also the presence of international forces.”

“Many, including American military functionaries, believe that the fatal mistake was the absence of the Taliban at the Bonn Conference –  Weinbaum  recalls.  Some rebels wished to surrender and take part in the talks in Germany but the Bush administration chose to classify them as terrorists and issued arrest warrants. The irony of destiny: some of those imprisoned in Guantanamo are now part of the team negotiating with the American envoy Khalilzad.
Another political error is that there never was complete agreement as to who the real enemy was. “Al-Qaeda, which planned and carried out the 11 September attacks, or the Taliban, who only offered sanctuary to Bin Laden? Is Pakistan, patron of the Taliban, an ally or an adversary? And how should Daesh and other Jihadist groups be classified, not to mention the warlords financed by the CIA? The American administration has never been able to answer these questions,” says Weinbaum.

The Coronavirus enemy
Now, the country in which almost a quarter of the population (9.4 million) is in need of humanitarian aid, has to face an ever more implacable enemy: Covid-19. Recently, the minister of health Ferozuddin Feroz estimated that 80% of Afghans, that is, 25 million people, may contract the new disease.
The province with most cases is Herat, bordering on Iran, from where thousands of migrants and refugees are returning. The virus is also spreading swiftly in the areas controlled by the Taliban.

Hamdullah Nomani, former Taliban minister and now vice director of the health commission of the rebels, has confirmed that “In the areas under our influence, those who have returned from Iran must be placed in quarantine at home for fifteen days. They are forbidden to go to places of worship, to the market or any meeting place. Anyone showing symptoms of Covid-19 is obliged to go to the nearest hospital “, he said.
Nevertheless, it is still uncertain what action the Taliban are willing or able to take against the virus and how much of their campaign is pure propaganda.The ongoing war, poverty, a poor health service and a large number of internal refugees together render Afghanistan one of the countries of the world most exposed to the virus. The country has just 400 ventilators available.

Marvin Weinbaum is pessimistic: “The Coronavirus will speed up the departure of foreign forces if health conditions deteriorate too much. When the United States withdraws, there will be a power vacuum which many will try to fill. It is true that its neighbours want see stability and see no advantage in the disintegration of Afghanistan. But if there is a chaotic civil war, Pakistan, Iran, Russia, and even India and Saudi Arabia, will become involved in a conflict by proxy. As for Al-Qaeda and Daesh, they will use it to set up more operative bases “.
The hopes of Ibrahimi and Weinbaum are based on global cooperation, with the United Nations and regional actors, for a political solution to the conflict.  It remains to be seen if the Taliban are interested in international mediation, or in gaining time to seize power.

Margarida Santos Lopes

 

 

 

Corporate Responsibility in times of COVID-19.

The economic system imposed by globalization has progressively ignored the real concerns and needs of citizens.

In the European Union, the governments of member states have been adopting labour rights cuts, the privatisation of health care system, salary cuts and promoting private pension schemes into their economic policies following the advice of the market economy. Instead of designing fiscal adjustment policies applied to those who generate the most profits, governments have put the pressure on social cuts. In a subtle way, the multinationals have been putting pressure on governments to carry out social, labour, health and cultural adjustments by pointing to public spending as a problem.

The COVID-19 crisis is highlighting the shortcomings of an economic system that will necessarily have to change in the future. For almost two months most of the world’s population has been thrown into a quarantine without any precedent in recent human history: closed shops, factories on standby, paralyzed transport, closed borders and confined populations that have transformed a world use to haste into a world forced to hear the cranks of the clock inside their homes, with no other horizon than the hope of defeating the pandemic.

In the crisis of COVID-19 there are many who call for an urgent return to economic activity. On the one hand, public authorities feel pressured by citizens who need to recover their jobs, economic income and freedom of movement. On the other hand, public authorities are also pressured by large companies that have been forced to reduce their productions, close down their factories and as a result have drastically dropped their profits.

Faced with the impatience to show positive economic results to their investors, it is the large companies that put the most pressure on the governments by alerting them to the economic losses, massive layoffs, drops at the stock markets and the negative consequences for economic recovery. Governments are being forced to minimize health risks in order to return to what the globalized world understands as normal, that is, the world of unlimited economic growth at the expense of any other value, including health.

In Africa, despite the fact that the number of infected and victims is lower than in other continents, the COVID-19 crisis is endangering the lives of the most vulnerable. The health crisis caused by the pandemic could become a serious social and economic problem for Africa. The economic characteristics of the African continent make them dependent on rich countries. Most of the countries in Africa depend on the economic income from exports of their natural resources such as oil, iron ore and copper. The demand for such raw materials has fallen dramatically by developed countries.

In the case of oil, the demand has fallen from international refineries, and the prices have drop out as never before. The price of oil has become negative due to the inability to store excess production in refineries. Other agricultural products and commodities are suffering from a drop in production or are stored due to a decline in new demands or are blocked at seaports due to international transport and customs restrictions in importing countries.

The spread of the pandemic both geographically and temporally has an economic impact on Africa that will mainly affect the most vulnerable through the decisions of politicians. Therefore, in view of these realities, political decisions in times of COVID-19 must have as their only concern the health and food security of the population, ensuring the social and labour rights of workers.

Any political decision that gives priority to the economy over health will bring more problems to the most vulnerable, especially in developing countries, and prolonging the consequences of the pandemic; it will increase the health crisis and deepen economic inequalities. Therefore, decisions must be agreed upon by all political, social and economic actors. More than ever, governments must focus on the public interest and respect democratic spaces in decision-making.

The race to find a vaccine against the COVID-19 must be an international strategy coordinated by the World Health Organization (WHO). The vaccine cannot be a privilege for rich countries or an advantage for those pharmaceutical companies or countries that discover it. More than ever the pharmaceutical and health industry must be at the service of the entire world population and the common good
of the humankind.

Companies must be committed to fighting the pandemic. The different productive capacities and their distribution channels must be oriented to the service of the citizens in everything that the public authorities may demand of them. Likewise, companies must respect all health standards in the prevention of the pandemic and guarantee the health of their workers. Companies that provide essential public services such as health, water, electricity or telephony must adapt to the needs of the population and their economic situation.

Multinational companies have a duty to support the local communities in which they have operated prior to the pandemic, supporting through national programmes all initiatives that help to alleviate the economic havoc it may cause. In this regard, the United Nations has made an international appeal to the private sector to mobilize all its economic resources in the service of those most affected.

The responsibility of companies cannot be limited to economic donations but they have to develop all their capacities to ensure that the workers do not lose their jobs, supporting the education sector through solidarity educational initiatives and supporting families with less economic resources. Banks and financial institutions must apply moratoriums on payments as well as a reduction in interest in cases where the pandemic has left them without economic resources.

Combating the effects of COVID-19 depends on everyone’s efforts according to their abilities. More than ever, companies must show their social function as a source of wealth but also their responsibility and commitment to the health and worker rights.  Governments and Companies have to work together around the world to build a human economy that truly matters to society, rather than fuelling an endless pursuit of profits, investing in national care systems to address the damaged caused by COVID-19 and introducing progressive taxation, including taxing wealth and legislating in favour of workers.

José Luis Gutiérrez Aranda,
Trade Policy Officer,
Africa Europe Faith and Justice Network (AEFJN)

Youth on the frontline against Covid – 19.

In the time of Coronavirus, young people have organised to prevent COVID-19 from spreading and supporting their communities.

In Cameroon, Achalake Christian, the coordinator of Local Youth Corner, has launched the “One Person, One Sanitizer” operation to prevent the spread of coronavirus, especially among the poor. He’s working with young people to produce and distribute free, homemade hand sanitizers using World Health Organization standards. He has teamed up with people of goodwill, the coalition of youth civil society organizations, medical doctors, pharmacists and a laboratory scientist. “We have assembled a team of six young experts and turned our office into a laboratory where we are working three days a week, producing 1,000 sanitizers a day. We aim to distribute over 25,000 bottles, particularly to communities who do not have access to clean water. Youth activism cannot go into lockdown at a time of need.”They said.

As Uganda intensifies the fight against COVID-19, rumours and false information about how to avoid catching the virus are spreading fast. But many young people are leading the way for communities across the country – including a young musician from the Karamoja district called Airjay, who lost full use of his sight when he was three months old.
“While I am blind in both eyes, I can feel the pandemonium that this pandemic has caused in my community, and to help, I am raising my voice, in the form of songs of awareness to contribute towards the government’s efforts to keep us safe.” Airjay has recorded two new songs, “COVID-19” and “Corona”.
In “COVID-19”, he shares advice on hand washing, social distancing and sanitizing, and appeals to local organisations to support members of the community to access soap and hand sanitizers as many cannot afford them. In “Corona”, he sings about how Karamojongs have suffered many disasters in the past including droughts, famine, and more recently locust invasion and appeals to security forces not to make brutality
yet another one.

Based on the concept of mutual aid, which relies on communities working together to ensure each other’s well-being, Wevyn Muganda, an activist and writer, and Suhayl Omar, a community organizer, journalist and student, founded Mutual Aid Kenya to provide aid to vulnerable people who are not properly assisted by government systems.
When the first case of COVID-19 was discovered in Kenya, Wevyn began engaging in digital advocacy, making sure that her fellow Kenyans were well informed of the potential risks and solutions. When it became more apparent that several members of the population were ill-prepared and ill-supported, she and Suhayl knew they had to do more, and the two began working together, leading to the creation of Mutual Aid Kenya.

Due to the current situation in Syria, many experts are concerned about its ability to deal with the COVID-19 pandemic as it reaches more and more countries. In a push to supplement struggling official responses, many civil society groups have taken it upon themselves to ensure that Syrians are prepared for COVID-19. Dana Shubat has been lending herself to this effort. She participated in a mask and hand sanitizers distribution campaign that took place in the 10 days leading up to the quarantine. In addition to this, she has taken to her social media to provide correct information and sources to the public, posting over 100 times a day on various pages and profiles. Currently, Dana is using the knowledge that she has gained as a medical student to support engineers who are designing medical supplies to be 3D printed to help fill the gaps in the country’s health care system. She is also providing support to special needs students via WhatsApp, continuing her role as a volunteer for the Special Olympics. Dana’s work extends even further still. She has been translating COVID-19 manuals into Arabic and has joined the Young Sustainable Impact (YSI) Program 19, an innovation program aiming to solve problems related to the COVID-19 crisis.

In Botswana, Pretty Thogo is coordinating a platform that brings together the World Bank Africa Youth Transforming Africa initiative and the Youth Alliance for Leadership and Development in Africa which are organizing regular roundtables for youth to discuss development, and spark some youth-grown solutions to influence policymaking in Africa. During its first online roundtable in April, the initiative featured medical and communications experts, and helped young Africans to learn more about COVID-19 and how to identify trusted sources of information.

Five Oxford students in the UK are part of a global group of Zimbabwean students and young professionals who have founded the Zimbabwe Covid-19 Support Hub.  They are postgraduates originally from Zimbabwe.  They collect and share information from authoritative sources, including accurate health advice, government information on the spread of the virus in Zimbabwe, and government measures.
The website also collates details about how to access and support community-based projects, and the organisations to contact for assistance.The website states: “We are a group of Zimbabwean professionals and researchers in the diaspora. We all have family and friends in the country. We are living through COVID-19 in other countries, but are deeply concerned about the threat of the virus to Zimbabweans. Zimbabwe faces challenges of poverty, a weakened public health system, high rates of HIV-AIDS and other underlying medical conditions, food insecurity, unemployment and fiscal instability that make the COVID-19 threat to Zimbabwe particularly severe.”

Soap and water are among the most powerful weapons to fight the coronavirus. In Haiti, Scout groups are working to support the country to combat the spread of this virus. As many communities struggle to access clean water and information on the virus, the Scouts have been traveling to and around the capital, Port-au-Prince, to reach out to people directly. Drawing people to them by singing catchy songs made to highlight preventive measures and symptoms, the Scouts have been carrying around portable sinks and installing hand-washing stations to help give Haitians more alternatives to contaminated water sources. These Scouts hope that these measures will help combat the spread of the virus and encourage people to be aware of the measures that they can take to help save lives. (C.C.)

 

The Water in Olive Lake.

Long, long ago, a mother and her son lived by Olive Lake below Olive Mountain. The mother was very, very old and could not work anymore. Her young son rented a plot of land from the landlord and laboured on it all the year round. But despite his industry year in and year out, their life never improved; they never had enough food or clothing.

The young man began to marvel: “Why is it that the water in Olive Lake, that doesn’t stay still, is yet turbid? Why is it that, in spite of all my hard work, I still am so poor?”
Then he heard that one could seek advice from the God of the West in one’s difficulties and decided to go there and find an answer to his questions. He was not one to let a matter rest, once he had decided on it. So he made sure that the stocks of fuel, rice, oil and salt would last his mother for some time. Then he set off the very next morning.

For seven times seven days he walked, his face turned towards the west. Parched with thirst, he knocked at a hut and asked for a drink. The kind old woman inside invited him into her house and treated him hospitably. Then she asked him: “Why is it, young man, that you’re panting so? Where are you hurrying to?” “I am going to the Western Heaven,” he replied, “to ask the God of the West why the water of Olive Lake, although it never stays still, is yet turbid and why I labour all the year round and am still poor.”

When the old woman heard this, she gladly seized the opportunity. “Will you find out something for me too? I have a daughter, eighteen years of age, who is very beautiful and clever. Yet she has never spoken a word in all her life! Would you ask the God of the West why she cannot speak?” “I shall ask for you,” the young man promised readily.
After a night in the old woman’s hut, he walked on towards the west again, for another seven times seven days. At the end of that period, he felt very tired. As it was getting dark, he knocked at the door of a hut.

An old man opened and invited him in. After he had put some food and drink before him, he inquired: “Where are you going in such a hurry that you’re sweating all over?” “I am going to the Western Heaven to ask the God of the West why the water in Olive Lake doesn’t stay still and yet is turbid, and why is it that I labour all the year and am still poor,” the young man answered. Thereupon the old man said with a laugh: “How very fortunate! I too have a question.

There’s an orange tree in my orchard, with leaves a lush green. But why doesn’t it bear fruit?” “I shall be glad to find out for you,” the young man promised readily. The next day, he continued his journey. Suddenly he came to a wide, wild river. There was no ferry. How could he get across? He sat down on a big stone by the riverside, wondering what to do. Suddenly, a gust of wind covered the sky with dark clouds and sent the river roaring. After a while, the storm subsided and a beautifully coloured cloud appeared in the sky.
From the rushing river, a dragon called up: “Hey, young man! Where is it that you’re travelling to with such speed?”

“I am going to the Western Heaven to ask the God of the West why the water in Olive Lake doesn’t stay still and yet is turbid, and why is it that I labour all the year and yet am so poor,” the young man replied. “Then you can ask a question for me, too. I harm neither men nor animals, and I’ve chastised myself for a thousand years here. Why can’t I rise up to Heaven?” “I’ll be sure to ask this question for you,” the young man promised the dragon readily, and then the dragon carried him across the river on his back.

After the young man had gone westward for more than a day, he came to a big, old city with a palace. When he asked the gate man where the God of the West lived, he was taken to a magnificent hall in the palace. In the middle of this hall sat an old man with silvery hair and beard. This must be the God of the West, thought the young man. But before he could utter a word, the old man addressed him smilingly: “What is it you come here for, young man?” “I have four questions to which I would like you to give me the answers.”

The God of the West assented, but first told him: “Our rule here is: ask one and not two; ask three and not four; ask only odd but no even numbers of questions. Now you have four questions. Think it over and decide which one to omit!” The young man was hard put to it to decide. He thought the questions over and over again. His own question was very important. But the three other questions were also important. Perhaps he’d better put other people’s business before his own, since he was allowed to ask only three questions and not four. So he decided to give up his own question and ask the three others.

When they were answered satisfactorily, he went away happily from the palace of the God of the West. At the riverside, the dragon was waiting for him: hat about my question?” “The God of the West said you must do two good deeds before you can rise up to Heaven.” “What deeds? Tell me quickly!” the dragon urged him.
“Carrying me across the river is one. The other good deed will be to knock off the pearl which shines on your head at night.”

Again the dragon carried the young man across the river and then asked him to help knock the pearl off. Two horns shot out from the dragon’s head and he rose up towards Heaven immediately. When he was piercing the clouds, he called down to the young man: “Take the pearl as my reward for you!” The young man took the shining pearl and went on his homeward journey. When he arrived at the old man’s place, the first question asked was: “Did you do as you promised?”

“Yes, I did. And the God of the West wants me to tell you that nine jars of gold and nine jars of silver are buried at the bottom of the pool in your orchard. If you dig the jars out and water the orange tree with the water from the pool, the tree will bear fruit.” The old man called his son and together they scooped the water out of the pool. Then they started to dig, the young man helping them. They dug for some time, but neither gold nor silver appeared. But they did not give up. They dug deeper and deeper and there – they found nine jars of gold and nine jars of silver! As soon as they had taken the jars out, clear water sprang from the bottom of the pool and filled it in a moment.

The old man watered the tree with the clear water, as he had been advised. And as soon as the water was sprinkled on it, every branch of the tree bore fruit. Soon the whole tree was laden with golden oranges. The old man was so happy that he didn’t know what to say. The young man was asked to stay for a couple of days more and rewarded with a lot of the gold and silver. Then the young man took his leave and went on till he arrived at the old woman’s house, carrying with him the pearl that shone at night and the gold and the silver.

The old woman ran out to meet him and inquired: “Have you done what I asked you to do?””Yes,” he answered. “The God of the West wants me to tell you that your daughter will be able to speak when she sees a young man after her own heart.”
The girl came in while her mother was talking to the young man. She blushed like a rose when she caught sight of the young man and smiled shyly. Then she asked slowly: “Who is this, Mother?”
The old woman was so happy that she reeled in her excitement, clasping the girl in her arms and shedding tears of joy. Since the young man was so brawny and honest, she advised her daughter: “This is a day of good omen, my child, since you spoke your first words today. Let it be the day of your marriage!”

The young man then took leave from the old woman and went happily towards home, with his pearl that shone at night, his gold and silver, and his young bride.When he reached home, he found that his aged mother had cried her eyes blind with longing for her son. The young man wanted his mother to see how clever and beautiful her daughter-in-law was, but all she could do was to feel the girl’s smooth cheeks. He also wanted her to see the gold and silver.
But she could only listen to the clinking of the metal. Then he took out the pearl and waved it before her eyes. But no matter how the pearl shone, all the mother saw was darkness.

The young man felt very unhappy. He thought fervently: “If only my mother could see!” At the very thought, his mother’s eyes became seeing again.The young man was amazed that his wish was instantly fulfilled. Waving the pearl, he thought again: “If there were no wealthy men in the village, the poor would not be oppressed!” And it did happen that all the wealthy men died.
The young man then understood that the pearl was not an ordinary pearl that it could not only shine at night, but grant people’s wishes.
From that day on, the water in Olive Lake was no more turbid and the life of the poor became sweet as honey.

A Story of the Han People – China

 

 

 

 

 

The Catholic Church in Algeria. Weavers of Brotherhood.

“This is no longer the time for clashes between believers. Following the example of our martyrs, we are apostles of dialogue and peace in an Islamic land”.  A conversation with the Archbishop of Algiers,
Mons. Paul Desfarges.

The Basilica of Our Lady of Africa looks out over the blue Mediterranean from the top of a 124m-high outcrop, to the north of Algiers. Inside and to the rear, on the semi-circular apse is an inscription: ‘Notre Dame d’Afrique priez pour nous et pour les Musulmans’ (Our Lady of Africa Pray for us and for the Moslems). Besides French, the invocation is also written in Arabic and Kabyle. “The Church in Algeria is a Church of encounter – the Jesuit Archbishop of Algiers, Mons. Paul Desfarges tells us – We have a mission: we must weave webs of friendship, of fraternity and peace with everyone. We are called to disarm hearts without being afraid because of our weaknesses and vulnerabilities”.

Mons. Paul Desfarges, archbishop of Algiers.

Mons. Desfarges, 75, French by birth but an Algerian citizen, has led the Archdiocese of Algiers since 2016 and, since 2015, has been President of the regional Episcopal Conference of North Africa which includes the ecclesiastical circumscriptions of Algeria, Morocco, Tunisia, Libya and Western Sahara.
The life of the Church in Algeria has a history of bloodshed. Priests, religious men and women (including the seven Trappists of Tibhirine and Bishop Pierre Claverie) were killed because they were not ready to leave that Moslem country during the ‘black decade’ of Islamic terrorism which, from 1991 to 2002, claimed more than 150,000 victims. Those dark years began with a military coup d’état that aimed at preventing the birth of an Islamic republic and were marked by attacks and clashes between the armed forces and fundamentalists.

Martyrs of Algeria.

Mons. Desfarges comments: “The life of each one of them was a life given to God and to Algeria. Lives lived under the banner of acceptance, sharing and of service”. Then, recalling the beatification on 8 December 2018, in the Sanctuary of Notre-Dame di Santa Cruz at Orano of the nineteen martyrs of Algeria, he stated: “We cannot but associate our blessed ones with the thousands of brothers and sisters who, faithful to their creed, their conscience and their love for the country, lost their lives during the tragic years of the crisis in Algeria. This includes the 119 imams killed for refusing to condone violence. Together with them there were intellectuals, journalists, mothers and fathers of families who opposed the armed groups. Still today they continually say to us: this is our Islam, the Islam of conviviality”.
Mons. Desfarges dedicated his most recent pastoral letter to dialogue with Islam. More than once he speaks of Moslems as ‘our brothers and sisters’, and holds that many of them “give us a wonderful witness of faith and charity” despite “the difficulty we have in giving Islam its place in the history of salvation” and that “yes, some of our Moslem brothers and sisters will precede us in the Kingdom of God”. “Dialogue is not a matter of sociology or psychology – Archbishop Desfarges adds – God first entered into dialogue with his creatures. Then, in the footsteps of his Son, the disciple goes out to all. This is why the starting point is prayer: even for those who reject us. It is by prayer that we fight against evil and ask the grace to forgive the wounds we received”.

Recently, some Evangelical churches were closed by government authorities. Mons. Desfarges adds: “We immediately expressed our closeness to the reformed communities. We are confident that the Ministry for Religious Affairs will resolve the problem.  The constitution of Algeria recognised freedom of worship. Even though there are some difficulties, I do not think it makes sense to speak of persecution. We are no longer in the context of religious confrontation but of encounter between believers”. “This peaceful atmosphere is shown by two facts – the Archbishop continues – the first is the proposal on the part of Algeria and accepted by the UN to celebrate the 16 May each year as International Day of Peaceful Coexistence. The second is the matter of the Hirak, the non-violent demonstrations that have been going on for ten months with people filling the squares.
The Church is attentive to this movement which aims at opening new horizons for the country. Some have noted that the Hirak began two months after the beatification of the martyrs. There is no apparent connection but the ways of the Lord are infinite…”.

The Catholic community is a small minority in Algeria: 8,000 faithful among 41 million inhabitants. There are 39 parishes in 3 dioceses (Orano, Costantina and Laghouat) and one archdiocese (Algiers). Out of 98 priests, 47 of whom are diocesan, 57 work in the archdiocese of Algiers, together with around 80 Sisters; half the religious women present in Algeria, belong to 20 different institutes as well as around ten institutes of men. Speaking of the Catholic community, the Archbishop says: “We are indeed a universal Church in the sense that we bring together different cultures, languages and nationalities. We have Catholic Algerians, women who are married to Moslems and personnel who work here but are from abroad. One meaningful component is made up of young Africans: they are in their hundreds and come from about twenty different countries to the south of the Sahara and they give us shining testimony. Then, we are also a Church that is becoming less French: the celebrations are now in Arabic or English”. The Archbishop then refers to the migrants who have Catholics among them. “They are in a very difficult situation. Often they are stopped at the borders. Caritas is providing humanitarian assistance especially for the weaker ones like the women and children. Among them there are also some prisoners who are helped by our chaplains”.

What about conversions? “We do not engage in proselytism. The ‘new’ faithful whom I have personally received have completed a long period of searching. Then, when they knocked at my door, they said: we want to know Jesus. This was because they felt loved by a God of joy and forgiveness. Certainly, we want them to be Christians who are not opposed to their Algerian brothers and sisters. Some Moslems are already asking: ‘And why not? In addition, many Moslems were touched by the Document on Brotherhood signed by Pope Francis and the Great Imam of al-Azhar.” The Archbishop quotes it. ‘It does not involve both parties in the same way but it reminds us that it is faith that brings the believers to see others as their brothers and sisters to be loved’.

Genevieve Devey

 

 

Mongolia. An Unstable Democracy.

The advisability, possibility and feasibility of the elections for the new Mongolian parliament, the single house Grand Hural with 76 seats, planned for 24 June and presently unconfirmed, are inevitably intertwined with the ongoing emergency due to the spread
of the Covid-19.

The spread has reached epidemic proportions though, in Mongolia, it has been somewhat contained, both for geographic reasons (an extensive, scarcely populated country), and because of the immediate closure of land borders with the People’s Republic of China at the end of January and those with Russia at the end of March which isolated the country from the rest of the outside world.

President of Mongolia Khaltmaagiin Battulga.

Afterwards, more than once, President Khaltmaagiin Battulga, an exponent of the Democratic Party, a former fighter and minister for Roads, Transport and Construction, asked to have the date postponed, a possibility not only connected to the present crisis but also a confirmation of the persistent tensions between the Head of State, elected in July 2017 with an absolute majority in a two-term system, and a government that emanates from the parliament and is led by Ukhnaagiin Khurelsukh of the Mongolian People’s Party. From a certain point of view, unless the situation again becomes critical, there is nothing new in the Mongolian contest, where tensions between the major posts in the state are constantly present in political life, as is the case with those within the Grand Hural.
In one sense, one may say, it is the political situation that represents, together with its continentality, the principal limitation of that comprehensive development that is defined, both for its isolation and extension, and for its potential, the ‘New Frontier’ of Asia.
A surprisingly lively country, for years it has been among those with the fastest growth in the continent.

At the centre of the last electoral campaigns was the exploitation of the enormous mineral resources of the country, a potential ‘volcano’ of development but also a lighted fuse of indiscriminate development, unbalanced and largely dependent upon foreign interests. It is a democracy that is followed with interest, on the crest of the wave of full self-determination obtained through the peaceful revolution of 1990 and sealed by the Constitution of 1992 which ended the Soviet-style system that governed it for about seventy years through the Mongolia People’s Party. Mongolia has always been a country extremely attentive to political affairs, despite the objective difficulty of half the population – the almost two million nomads who live a pastoral life in their tents scattered across the steppes or in the desert, in extensive regions cut off by freezing temperatures and floods for several months of the year – to keep informed and make their voices heard.
This enthusiasm for democracy is demonstrated by the fact that, in previous elections, almost 90 per cent of those eligible voted, even though the electors often had to accomplish a long journey on horseback to reach the nearest polling station. However, in recent elections the number of voters collapsed, underlining a new sense of helplessness in front of uncontrollable events. Among these was the arrest for alleged corruption on the eve of the elections of 2012 of the former President of the Republic and leader of the Mongolian Revolutionary Party, Nambaryn Enkhbayar.

The more immediate ‘dangers’, after that of political instability, derive from the need for strategic security of the two powerful neighbours, Russia and China and, as regards the latter, its unending need for raw material. We may say that the delicate balancing of alliances and concessions has guaranteed Mongolia – 1,564,100 square kilometres and with a population of 3.2 million – its independence, at least formally, from the beginning of the XX century.
On 1 December 1911, Mongolia took advantage of the end of the Chinese empire to end a centuries-long unwanted embrace, and so reconnect with its own history and traditions. The attempt only partly succeeded since, within a decade, the country came under Soviet influence, even becoming, in 1924, a real ‘satellite’ of the USSR and, consequently, in the aftermath of the Second World War, a neighbour to be viewed with hostility by communist China. This continued until, with the break-up of the Soviet Union, Peking succeeded in affirming itself, despite strong resistance, not territorially but in the matter of natural resources. Formally, the dominant élite sought to keep a certain distance from growing Chinese pressure, but the People’s Republic of China managed to make itself responsible for more than half of foreign investment in Mongolia.
With the fall of the Soviet Union, Mongolia began its own search for prosperity, maintaining an equal distance between itself, Russia and China in order to consolidate its independence and stability. It took its full place on the international scene as a guarantee of participation, recognition and… good business. (S.V.)

 

Dependent Economy.

The question present in the recent history of Mongolia is whether the potential of the country will be transformed into real progress and with which policies.

Up to recent times, the world seemed to have discovered a peaceful country that was stable and potentially one of the richest in the world. Underneath the ground there is an abundance of coal, gold, uranium and other precious resources that are beginning to run out elsewhere. Since its opening in 2013, the Oyu Tolgoi mine, deep in the Gobi Desert, the biggest copper mine in the world, has attracted the interest of all the western world all too willing to benefit from it, to Ulaanbaatar. However, the riches of Oyu Tolgoi mine were ceded to multinational groups of companies and the mineral riches, apart from the fact that they are not inexhaustible, are greatly subject to the fluctuations of the market. Development is hampered by the repayment of debts due to the emission of state bonds, the fluctuations in the price of coal and copper, and also by the ongoing reconversion of energy-generating installations in China and elsewhere, as well as the traumatic global consequences of the present pandemic. Finally, there is the possible impact on the already emptying Mongolian coffers of ‘gifts’ to the various electorates during or after the electoral campaign.

The difficulty in guaranteeing a balanced development is demonstrated by the reduction in the Gross National Product which went down by 17.3 per cent in 2011 and 7.2 per cent in 2018, as well as the all-too-slow reduction of the population living below the poverty line of 2 dollars per day, which was reduced from 38.8 per cent in 2010 to 28.4 per cent in 2018.It must be borne in mind that the current year was seen as a year of rebalancing after 2016 dominated by parliamentary and 2017 by presidential elections, and also the substantial bailout by the International Monetary Fund; followed by 2018 which was considerably depressed and 2019 when there was a slight recovery due to the sustained sale of coal.

The feeling of delaying is today relaunched by the wait for concrete results from the constitutional amendments approved last November in which it is explicitly stated that the state of Mongolia must receive the major benefits from the exploitation of mineral deposits (designated as ‘strategic deposits’) entrusted to foreign companies. The law has not actually been applied, and its meaning seems uncertain, if not simply something ready to be used as a lever in future negotiations on concessions. Whatever the case may be, the approval has concentrated even more attention on the Oyu Togoi mine, entrusted to the Anglo-Australian multinational Rio Tinto which must handle the unbudgeted costs that risk setting the company and the government on a collision course.For a decade, the Mongolian economy was dependent upon the price of raw materials and variations in the international mining industry. Again in 2018, copper guaranteed a regular income on investments with Oyu Tolgoi alone contributing 6 per cent of GNP which then stood at 13 billion dollars. The trend continued last year but, like other benefits, it depends on too close a relationship with the People’s Republic of China which has already shown signs of opening towards other sources of supplies of various minerals and has reversed its policy of depending on coal for energy production. Agriculture, tourism and technology are sectors in growth, even if only very late.

President of Mongolia Khaltmaagiin Battulga with Russian President Vladimir Putin.

A high degree of dependency on foreign support in the economic field requires a careful foreign policy. Nevertheless, while in past years its existence, both multilaterally and bilaterally – especially in connection with industrialised countries and potential partners or investors who, overall, are meaningfully described as ‘close thirds’ – has been tangible, under the Battulga administration relations became fossilised except those with Vladimir Putin’s Russia with which the president shares an interest in unarmed hand-to-hand combat techniques.
Having failed, due to widespread opposition, to become a member of the Shanghai Cooperation Organization and having barely avoided a crisis with Turkey because of an attempt to kidnap a teacher living in the Mongolian capital apparently close to those opposed to President Erdogan, Mongolia also failed to host the Trump-Kim summit in June 2018 which was held in Singapore, Mongolian diplomacy still presents itself as a mediator to reach a negotiated and definitive settlement to Korean North-South tensions. (S.V.)

Myanmar. Elections 2020. Hope for change?

Later this year, Myanmar is scheduled to hold its third general election in six decades in a landmark development for the country’s democratic transition.

While details remain unclear amid the global coronavirus pandemic, as of now the Southeast Asian state is set to hold its expected polls as the ruling party faces manifold challenges that could pose significant risks for the future trajectory of reform and freedom.While Myanmar had been under the rule of the military, known as the Tatmadaw, for a half-century, an opening in the 2010s saw subsequent political inroads made that turned the country into a rare story of hope for democracy and freedom in Southeast Asia. The changes culminated in the assumption of power by the long-time opposition National League for Democracy (NLD), led by democracy icon Aung San Suu Kyi, following a landslide win in free national elections held in November 2015.

Nearly five years on, while Suu Kyi and the NLD have undertaken reforms in some areas, they have not lived up to the high expectations that existed when they took office. Politically, at home, Suu Kyi’s relationship with ethnic groups has worsened over the years as hopes for national reconciliation and decentralization have dimmed, and her ties with the military – which continues to exercise significant independent influence – remain strained. Abroad, though Myanmar has reinforced its foreign alignments, the balance of those alignments continues to be hampered by the legacy of the Rohingya crisis, which soured ties with some Western countries including the United States and reinforced Myanmar’s continued dependence on China.

Security-wise, the country’s ongoing ethnic conflicts, which have plagued it since independence in 1948, earning the title of the world’s longest-running civil war, have shown few signs of abating. Despite initial hopes for peace and talk of a temporary ceasefire amid COVID-19, a series of structural challenges – including lingering civil-military tensions, fierce divisions among its various ethnic groups, and the influence of insurgent groups, including the new Arakan Rohingya Salvation Army (ARSA) – suggest that there is little chance of things truly changing for the better until the dust settles after 2020 polls.

Economically, while the NLD has made some efforts to encourage businesses, this has largely been an area of missed opportunity. Major issues remain in areas such as jobs, infrastructure, and foreign investment, in part exacerbated by the aforementioned stalled efforts at national reconciliation. Though Myanmar itself has thus far not been majorly affected by COVID-19 relative to the rest of Southeast Asia, the virus has nonetheless further dimmed economic prospects in the near term, with the NLD as of now set to enter into the 2020 elections with the lowest growth rates since the country’s opening began.

The confluence of these political, security, and economic challenges reinforce the reality that the NLD will enter into 2020 elections amid a much more sombre atmosphere than the hope displayed in the historic 2015 polls that brought it to power. The NLD is facing waning support in certain ethnic and urban areas of the country. More broadly, even though the elections could help consolidate the country’s fragile electoral democracy, these underlying challenges have also heightened anxieties about polls themselves, including whether or not they will be held on time, will proceed in a free and fair manner, and will be held peacefully in the country, especially in conflict-ridden areas.

To be sure, despite these challenges, it is far from doom and gloom for the NLD heading into polls expected later this year. While the ruling party has had a rocky road during its term in office and has at times admitted as much, for now, the fact is that the 2020 elections still remain the NLD’s to lose, with Suu Kyi herself continuing to retain significant popularity in most of Myanmar and little appetite for the military to return to power. It is also important to keep in mind that the focus on COVID-19 can cut both ways: It can exacerbate the NLD’s governance challenges, but it can also reinforce the case for continuity and political stability and take the focus away from the party’s own problems, thereby cementing its expected return to power.

Even so, the realization of an expected NLD election win, albeit one smaller than the landslide that the party had recorded back in 2015, will not change the sobering reality of the NLD’s tough road ahead and the prospects for Myanmar’s democracy and reform moving forward. While a second term for the NLD would keep the prospects for reform intact, the dizzying array of issues it will have to deal with – from constitutional reform to managing ethnic conflict – remains daunting. And as the years progress, other variables, including discontent among smaller ethnic parties, maneuvering by elements within the military to maintain or even increase their political influence, and the NLD’s succession dynamics beyond Suu Kyi herself,  mean that the ruling party’s continued ability to govern Myanmar may be far from assured.

This is not to say that Myanmar’s upcoming polls are unimportant: indeed, if and when they are held and whatever their limits, competitive elections will be a landmark development in helping consolidate fragile electoral democracy in the Southeast Asian state. But a broader, future-oriented perspective must be kept in mind even as the focus is on the dynamics and then the results of Myanmar’s upcoming elections in the coming months. Otherwise, the window of hope for change in the country that we saw open in the early 2010s could soon begin closing and the country’s trajectory could take a turn for the worse.

Prashanth Parameswaran
Southeast Asia Analyst 

Mexico. Pre-Hispanic city of Uxmal.

The ancient pre-Hispanic city of Uxmal and its three surrounding sites: Kabhá, Labná and Sayil admirably demonstrate the social and economic structure of late Maya society.

One of the great mysteries of humanity is the sudden disappearance of the extraordinary Mayan civilization at the end of the eleventh century which would contribute so much to the knowledge of sciences and arts worldwide.The city of Uxmal is located in the southwest of the state of Yucatán, precisely in the centre of the Puuc region. The word ‘puuc’ is derived from the Maya term for ‘hill’. Since the Yucatán is relatively flat, this term was extended to encompass the large karstic range of hills in the southern portion of the state, hence, the terms Puuc region or Puuc hills. Uxmal was founded around 700 AD and in the Late Classic period, around 850-920 AD, when most of the city’s main structures were built, its  population reached about 25,000 people making Uxmal one of the largest cities in the Yucatán. Its buildings date between the years 700 and 1000, and are oriented according to astronomical phenomena, such as the ascent and descent of Venus.

In this region an architectural style emerged – and an art of its own – known as Puuc, which is distinguished by a rich ornamentation with symbolic motifs, facings of thin squares of limestone veneer over a cement-and-rubble core; boot-shaped vault stones; decorated cornices around columns in doorways; engaged or half-columns repeated in long rows; and lavish use of stone mosaics in upper facades, emphasizing sky-serpent faces with long, hook-shaped noses, as well as frets and lattice-like designs of crisscrossed elements and on the corners representations of Chaac, god of rain. Upon entering the area, one sees the wonderful Pyramid of the Foreteller which dominates the ceremonial centre. It is 35 metres high with its elliptical base measuring approximately 85 by 50 metres; monumental stairs are located on the two sides of the structure. Several metres separate it from the so-called Quadrangle of the Nuns, as the Spaniards called it thinking it had been inhabited by Mayan priestesses.
This architectural complex is made up of four structures on different platforms arranged around a large trapezoidal patio of 65 by 45 meters. The building located to the north seems to be the most important since it is on a higher platform compared to the others.The facades present a rich combination of decorative motifs such as lattice, columns, huts, the masks of the rain god, owls, symbols of the planet Venus, geometric elements, and human figures, either standing or sitting.

The decoration of this complex is splendid, which is why it is recognized as an outstanding example of the abstract and geometric art of the Maya. Heading south, one passes through the middle of the Ball Court, which is rather small, 43 by 10 meters, if compared to that in Chichén Itzá. The House of Tortoises is another impressive structure so called from its fresco of sculptured turtles. It is located on the same terrace as the Governor’s Palace, which is probably the finest example of the Puuc style. The palace, a multi-roomed, rectangular building (c. 100 m long and 12 m wide) with a symmetrical layout, sits on a large artificial platform. It consists of  24  rooms and three sections divided by two corridors, whose vaults are the highest in the region. The decoration of the facade of the building has glyphs of Venus, placed on the cheeks of the masks of Chac, god of rain and fertility and there are also eight two-headed snakes above the main entrance. Along the facade, there are thatched huts, garlands, columns, thrones, feather headdresses, numerals with bars and dots appearing in two Chac masks in the north corners of the palace. Basically it is a masterpiece for both its architecture and decoration.

Universal values
Uxmal is considered as one of the most important archaeological sites in Yucatan and one of the most important pre-Columbian monumental complexes in the Americas. This pre-Hispanic city was declared a World Heritage Site by UNESCO in 1996, following four other monumental and representative sites of the Mayan culture which were previously inscribed on the World Heritage List: Chichen Itza and Palenque (Mexico), Tikal (Guatemala) and Copán (Honduras).
Each site with its own peculiarities, has been fundamental in deepening the knowledge of the Mayan civilization.

The ruins of Uxmal’s ceremonial pyramids represent the peak of  Mayan art and architecture in its last stage, in terms of design, distribution and ornamentation, Elements of art from Mexico with those originating in Yucatan were combined together in the extraordinary quality of its buildings and in its decorative art. Uxmal and the other Mayan archaeological sites highlight the exceptional universal values of the Mayan culture.

Pedro Santacruz

Advocacy

Maria Ressa. Information that gives hope.

“We want to create a federation of international journalistic organisations that collaborate in this effort, starting from the global South,” says Filipino journalist and 2022…

Read more

Baobab

The Leopard, the Dog and the Tortoise.

Once upon a time, there was a leopard. He had a huge walnut tree that was full of nuts. Stingy as he was, however, he forbade…

Read more

Youth & Mission

Mission. In the school of life and humanity.

Three young Comboni missionaries from three continents share their vocation stories and missionary experiences. Fr Victor Cunanan Parungao from the Philippines reflects on 15 years of…

Read more