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The Arctic, ‘Great Game’.

President Trump’s statements concerning a proposal to purchase Greenland from Denmark were met with derision throughout the Western world, especially in diplomatic and journalistic circles.

Other pundits even described such plan as a sign of his supposed ‘megalomania.’ Trump’s peculiar style is certainly unorthodox: his inflammatory tweets, his frequent disdain for some traditional American allies, and his willingness to disregard multilateral institutional frameworks often fuel criticism from various flanks.

However, a closer look based on a dispassionate perspective reveals that Donald Trump’s foreign policy is generally consistent with the classical dictates of realpolitik. His assertiveness towards China (likely the heaviest strategic rival of the US) and Iran (a disruptive power which seeks regional hegemony in the Greater Middle East), his attempts to disengage from dangerous operational theaters where no vital US interest is directly at stake, his encouragement of a stronger US presence in outer space and his blunt moves to reshuffle transatlantic relations according to the parameters of the Post-Cold War era all make sense from a long-range geopolitical viewpoint.

Trump’s policies contrast starkly to both George W. Bush’s ambitious neoconservative crusade and Barrack Obama’s commitment to liberal institutionalism. It can be argued that both of these previous approaches were likely derived from ideological notions related to the so-called ‘unipolar moment.’ It is also noteworthy that the legendary Henry Kissinger – a prominent American geostrategist famous for arguing that statecraft must be formulated based on calculations conceived to favor the national interest in the global balance of power – is one of Trump’s closest foreign policy advisers, even if he holds no official position in the administration. This is the context in which the US interest in Greenland must be understood. The issue goes well beyond the realm of real estate deals or improvised grandiose ambitions. In fact, its ramifications are profound in terms of grand strategy.

According to the CIA World Factbook, Greenland’s territory covers slightly more than 2 million square kilometers – this makes it larger than Mexico – most of which is covered by ice. Moreover, with nearly 60,000 inhabitants, its population is remarkably small; it amounts to almost half that of Berkeley, a Californian college town.

Furthermore, since Greenland’s economy is scarcely diversified, it depends mostly on primary activities like fishing. In terms of GDP, Greenland is behind jurisdictions like Tajikistan, Suriname, Montenegro, Barbados, Aruba and Guyana. In other words, Greenland is far from being an economic heavyweight.  Therefore, it is pertinent to wonder why it is being coveted by the current US president.

In order to understand why Greenland represents an attractive asset, one must bear in mind that –due to its relative permanence in time – geography is arguably the most important factor which determines the behavior of international political dynamics. This is the core premise of geopolitical thinking. Hence, the close proximity of Greenland to North America, Scandinavia, and the Arctic is geostrategically significant. In fact, Greenland was the first island of the American hemisphere settled by European colonizers (Norse seamen), several centuries before Columbus arrived in the Caribbean Sea in 1492.

However, establishing a meaningful permanent presence in Greenland is notoriously difficult. Deep tundra is one of the planet’s most hostile biomes for human survival, let alone economic development or conventional military mobilizations. It is simply impossible to live under such harsh conditions without heating, reliable supplies, and special gear. Also, the island’s lack of critical infrastructure represents a formidable structural challenge.

Nevertheless, the melting of polar ice sheets – a result of global climate change – could represent a game-changer. If this long-term trend accelerates in the foreseeable future, then it would be feasible to tap into Greenland’s rich mineral deposits. According to some sources, these resources include ferrous metals, uranium, and rare-earth elements, which are vital for several key productive sectors of the so-called ‘Fourth Industrial Revolution’ and – perhaps more importantly – also for manufacturing high-tech military hardware like lasers, naval sonar systems, nuclear weapons, guided missiles, radars, satellite communications, advanced optical equipment, and combat aircraft.

It must be emphasized that, for reasons related to national security, Washington is interested in diversifying its supply of rare-earth elements in order not to depend disproportionately on China, the world’s top producer of these mineral resources. Based on this fact, the acquisition of Greenland – as an eventual alternative source of said resources – makes a lot of sense.

Moreover, even if the purchase of Greenland sounds bizarre to several international relations scholars, it must not be forgotten that – contrary to what conventional wisdom claims – borders are constantly being redrawn. There are countless examples. Israel gained the Golan Heights as a result of its victory in the Six-Day War, Kosovo became independent from Serbia a decade ago, Germany was reunified after several decades of being separated in two entities and Russia took the Crimean Peninsula from Ukraine merely a few years ago. Likewise, the influence of clashing territorial interests has been determinant in potentially volatile areas, including the Balkans, Kurdistan, the Levant, Kashmir, Tibet, Transcaucasia, and the South China Sea, among others.

Furthermore, the US already has a military foothold there, even if it is still relatively modest. Originally built in the 1940s, the Thule Air Base – named after a mythical land supposedly located in the northernmost corners of the known world – is involved in aerospace surveillance tasks and the operation of early warning systems. Thus, it is an important component of both the North American Aerospace Defense Command (NORAD) and the Air Force Space Command. Plus, the US military also operates a small constellation of scientific research centres in Greenland.

Another aspect that explains the American geopolitical interest in Greenland is that, from a perspective of grand strategy, the US also needs a strong beachhead in close proximity to the North Pole – preferably even closer than Alaska – in order to act as a competitive player in the contested race to control the Arctic. It must be kept in mind that the Eurasian powers – Russia and, to a lesser extent China – have been assertively seeking a dominant position this critical region.

According to Russian geostrategic thinking, control of the Arctic is an instrumental step to achieve global hegemony, considering the vast amount of natural resources it contains and, above all, its position as a potential corridor that can eventually offer an interconnectedness that can link the Northern parts of Europe, East Asia, and the American hemisphere in both military and commercial navigation.

Moreover, if the circumpolar region becomes warmer in the long run, then Russia would be able to revitalize Siberia and develop warm water ports. Moscow has craved substantial sea power projection capabilities and easy access to warm water ports since the time of the Czars, an ambition that has never been fulfilled.

The Kremlin is highly aware of the Arctic’s value. Accordingly, the Russian presence has become increasingly visible in the region. Russia placed its national flag at the bottom of the Arctic Ocean back in 2007, as a symbolical gesture that coveys Moscow’s formal claim that a substantial portion of the Arctic is actually an extension of the Siberian continental shelf and that, accordingly, it must be recognized as sovereign territory of the Russian Federation.

Furthermore, Russian strategic bombers regularly patrol the country’s Arctic perimeters, something that has triggered conspicuous frictions with the air forces of other circumpolar states.
Additionally, Russia has an unmatched leading edge regarding the construction of nuclear icebreakers.

Another stakeholder in the Arctic version of the ‘Great Game’ is, predictably, the People’s Republic of China, even though its role has been more discreet than the one played the Russians. Beijing actually began investing in mining operations in Greenland in 2015, a move that could be interpreted as an attempt to enhance China’s market share as the world’s dominant supplier of rare-earth elements. According to some estimates, Greenland contains 38.5m tonnes of rare-earth oxides, whereas the rest of the world’s reserves reach 120m tonnes. It certainly represents a tempting prize worth pursuing.

Furthermore, China is interested in building infrastructure projects and port facilities throughout Russia’s Arctic coastline – which includes locations like Murmansk, Vladivostok and Arkhangelsk – in order to enable the use of circumpolar waterways for both commercial shipping and the extraction of natural resources. This bilateral arrangement between Russia and China has been referred to as the ‘Ice Silk Road.’ It is pertinent to highlight that, for Beijing, such plans normally transcend the field of economics and business. In fact, they often respond to underlying geopolitical considerations as well.

Hence, regardless of Donald Trump’s heterodox style, geopolitics constitutes a chessboard ultimately ruled by the action of impersonal forces. Therefore, it is understandable that Washington seeks to position itself – through the purchase of a highly geostrategic if icy island – as an assertive player that intends to compete for the direct control of a region whose importance is becoming greater for the evolution of the global balance of power in decades to come.
Moreover, the strategic benefits would be enormously superior to the costs (mostly related to the monetary amount that would have to be paid and the negligible impact derived from the demographic absorption of Greenland’s small population).

If this bold attempt does not go anywhere (which is by far the most likely scenario considering Denmark’s emphatic refusal to sell Greenland), it is logical to assume that the American leviathan will find other ways to counter the advance of the Eurasian behemoths in the Arctic Circle. It has to. After all, it is a geopolitical imperative that, one way or another, cannot be overlooked.

Contrary to what some mainstream international scholars argue, geography is far from being irrelevant as a decisive condition that frames the course of international politics.
The world is far from being flat. Locations matter and, in the ruthless game of high strategy, some places are more important than others for different reasons.Accordingly, the struggle to control them drives systemic geopolitical tensions.

If anything, the territorial competition among great powers whose strategic national interests are often difficult to reconcile is as strong as ever. Another interesting lesson is that when geographic circumstances change, structural incentives to reshuffle operational parameters and to redefine priorities emerge. Not surprisingly, geography is a factor which has powerfully shaped the course of history many times.

Considering the evidence, that is unlikely to change anytime soon. The only difference is that contemporary geopolitical realities are far more complex and dynamic than their precedents from previous centuries – but their key essential principles are still valid. After all, the active omnipresence of impersonal forces cannot simply be abolished.
Jose Miguel Alonso-Trabanco

South Africa. Causes and consequences of the xenophobic attacks.

Xenophobic attacks against immigrants are causing a lot of damage to South Africa’s image across the continent. Local politicians are partly to blame for their populists rethorics.

On the 2 and 3 September, 12 people were killed in anti-foreign riots in Pretoria and in Johannesburg townships. Mobs looted shops and torched vehicles owned by foreigners. Most targeted people were Africans from other countries but also Pakistani and Chinese traders. The attacks occurred in the context of a South African truck drivers national strike to protest against the employment of foreign drivers. They came at time of an unemployment rate record of 28% in the country. According to the Minister in charge of small business development Lindiwe Zulu, the rioters felt that other Africans were taking their jobs.

For decades, South Africa has attracted migrants from neighbouring Mozambique, Lesotho and Zimbabwe and later from Nigeria and the Democratic Republic of Congo (DRC). The official figure of around 2.2 million migrants registered during the national census of 2011 only represents 4% of the population. But other factors seem to have played a role. One of them is that the country shows the highest inequality rate in the world, which may exacerbate tensions, says Nicolas Pons-Vignon, economic researcher at Johannesburg’s Witwatersrand University.
Loren Landau, a researcher for the African Centre for Migration & Society, at the same University blames politicians for stoking the fires. A similar view is expressed by Savo Heleta, researcher at the Port Elizabeth-based Nelson Mandela University who reminds that inequality is rooted in the country’s apartheid racist legacy, as well as in the failure to transform the economy and society, after 1994.
The Roman Catholic Cardinal Wilfrid Napier, says clerics are concerned that some politicians are responsible for the violence through their inflammatory statements about migrants.

According to Savo Heleta, some politicians claim that foreigners are the main reason for high crime rates. One of the champions of the anti-immigrants rethorics is the deputy police minister who claimed in 2017 that Johannesburg was taken over by foreigners and that “the future president of South Africa could be a foreign national.”
During the 2019 electoral campaign, the main opposition party, the Democratic Alliance (DA), the Congress of the People and the right-wing Freedom Front Plus promised to imprison foreigners in camps rather than letting them roam free in South Africas.The DA has adopted a new demagogic slogan “All South Africans First.”and the DA mayor of Johannesburg Herman Mascara has been making anti-immigrant statements for a few years.
The African National Congress-led government portrays African migrants as threats to country’s security and prosperity. The White Paper on International Migration, which it approved in March 2017, discriminates between “worthy” and “unworthy” individuals, between those who have skills and are welcome to stay in South Africa and those who are not, who come predominantly from the rest of Africa.
A controversial aspect of the White Paper is the plan to establish asylum seekers processing centers, which will be managed as detention centers while their applications are being processed. The irony is that South Africa’s President, Cyril Ramaphosa rejected earlier proposals to build similar detention centers for migrants in North Africa.
According to Savo Heleta, part of the anti-migrant feeling is also owed to the lack of recognition that during apartheid, the rest of Africa expressed its solidarity South Africa’s freedom fighters.

The authorities condemned the perpetrators. “Nobody anywhere should think that anybody supports this kind of behaviour, whether by South Africans or by foreign nationals in South Africa,” declared the Police Minister Bheki Cele. President Ramaphosa said that “There can be no justification for any South African to attack people from other countries”. And he added in a video posted on Twitter: “I want it to stop immediately”. Officials however are showing an attitude of denial, failing to acknowledge the extent of the xenophobia in the country.
Former COSATU trade-unionist, Ebrahim Harvey deplores that the government learnt very little from the previous attacks of 2008, which left 62 people dead and from those of 2015 when seven were killed in Cape Town, Johannesburg and Durban. The ANC denies that the problem of xenophobia exists and therefore fails to respond to the underlying socioeconomic crisis which gives rise to these feeling of xenophobia, says Harvey. In his view, these attacks have become one of the greatest tragedies of post-apartheid South Africa.
Churches rang the alarm bell throughout the continent. The Nigerian Reverend Lesmore Gibson  Ezekiel, who heads the Peace, Diakonia and Development department of the All Africa Conference of Churches, urged the South African government to tackle the “recurrent and needless attacks on fellow Africans” and  urged South African churches to open their doors to the migrants seeking protection. Amnesty International condemned the authorities ‘s failure to prosecute suspected perpetrators of xenophobic crimes.

There have been many reactions outside of the country. In Mozambique, the government organized the repatriation on the 9 September of 400 nationals who expressed an interest in returning home after the attack, while Nigeria announced the evacuation of 600 of its nationals trapped in the violence. The Ethiopian embassy in Pretoria advised its citizens to close their businesses during the ongoing tension, while the Zambian transport ministry told truck drivers to avoid travelling to South Africa.
The riots had diplomatic consequences as well. The African Union condemned in a statement the “despicable acts” of violence in South Africa “in the strongest terms”.
Last month, the Nigerian President during a visit to South Africa urged President Ramaphosa to take measures to prevent the re-occurrence of such actions. Buhari met also Nigerians residents at a town hall meeting to listen to their experience and express his commitment to work for the protection of their lives and property. South Africa did not take however any commitment regarding these demands for compensations. Instead, the Pretoria government said that affected Nigerians should seek restitution from insurance companies. Both governments agreed to some “concrete measures” such as an “Early Warning Mechanism” to alert each other to impending xenophobic violence. This would involve diaspora communities, police and intelligence agencies in working more closely together. The main difficulty is to appease angry feelings among populations outside South Africa.

In Nigeria, four outlets of the South African telecoms giant MTN were damaged by attacks in retaliation to the violence against Nigerians in South Africa, while several Shoprite supermarkets were looted. As a result, South Africa closed temporarily its diplomatic missions in Nigeria. In the DRC, protesters smashed the windows of the South African consulate in Lubumbashi and looted South African-owned stores. There was also a demonstration in front of the South African embassy in Kinshasa. Air Tanzania suspended flights to Johannesburg because of the violence, while Madagascar’s football federation announced that it would not send a team to play South Africa in a friendly because of security concerns. In Zambia, students forced the closure of South African-owned shopping malls and the president of the Economic Association of Zambia, Lubinda Haabazoka, declared that the AU should not allow Ramaphosa to become its chairperson next year. President Ramaphosa apologized and sent envoys to Nigeria, Niger, Ghana, Senegal, the DRC and Tanzania, showing he was taking xenophobia more seriously than his predecessors. But he came in for sharp criticism from some political analysts, individuals and opposition politicians for apologizing to these countries  The Congress of the People’s leader Dennis Bloem said the move was uncalled for, especially when citizens of those countries were smuggling drugs into South Africa to destroy the future of its youth. Another challenge is the attitude of the South African Police who is the source of many of problems because of its incompetence, corruption and susceptibility to xenophobic sentiments, warns a South African senior journalist.
François Misser

 

Pope Francis Visits Africa. To be with the People.

On his 31st international journey (4 – 10 September), Pope Francis visited Mozambique, Madagascar and Mauritius. It was a journey that showed his concerns in the fields of peace and poverty as well has his great desire for justice.

The streets of Maputo are particularly dark at night, especially in the outskirts. But the poor lighting could not hide the run-down condition of houses, blocks of flats and shops. And neither could the enthusiasm of the Mozambicans who took to the streets of the capital, always in a formation resembling two coloured wings, dancing and celebrating around the Popemobile. Pope Francis went to Mozambique first of all to express his ‘closeness and solidarity’ with the victims of Cyclone Idai and Cyclone Kenneth that claimed more than 600 victims and also brought to its knees the economy of the country already devastated by Al Shabab Islamic extremists, corruption and inequality. With this in mind, speaking to the authorities at the ‘Ponta Vermelha’ building, he pleaded for ‘the necessary reconstruction’ of the country.

Pope Bergoglio visited Mozambique also to ‘bless’ the peace. On 6 August, an agreement was signed between the government and the opposition, bringing military conflict to a halt. The agreement integrates and implements the historical ‘General Agreement’ of 1992 sanctioned in Rome through the mediation of the Community of Saint Egidio – in particular with the founder Andrea Riccardi – and of the Italian government: the pact put an end to the civil war that caused a million deaths. For Pope Francis, the handshake in August was ‘a hopefully decisive milestone’. He invited everyone involved to consolidate the process of reconciliation. “In all these years”, he recalled, “you have seen that lasting peace – a mission involving everyone – requires hard work, work that is constant and unrelenting, since peace is like a fragile flower that seeks to bloom among the stones of violence, and it is necessary that we continue to affirm it with determination but without fanaticism, with courage but not exuberance, with tenacity but intelligently”.

The Pontiff encouraged the 6,000 young people attending the interreligious meeting at the Pavillon Maxaquene to resist both ‘giving up and anxiety’. He mentioned two famous Mozambican sportsmen as examples of perseverance: the footballer Eusebio da Silva, nicknamed ‘The Black Panther’ or ‘The Black Pearl’, who was actually born in Maputo; and the middle distance runner Maria Mutola. “I remember a great football player from these lands who learned never to give up”, the Pope said. “Eusebio (1942-2014), despite being hard up and suffering the premature death of his father, kept making progress until he became a star of the Benfica Lisbon team and one of the most important and famous footballers in the history of world football. On her fourth attempt, Maria Mutola won the 800 metres gold medal at the 2000 Sydney Olympics, as well as nine world titles, without ever “forgetting her people, her roots, but continuing to care for the needy children of Mozambique”. Pope Francis visited the homeless at Casa Matteo 25. While all the photographers stayed outside, he greeted some guests individually with a choir chanting ‘Long live Pope Francis’. It is not at all impossible to combat the scourge of HIV.
Even in Africa where AIDS is widespread. Pope Francis said as much at the Dream Centre run by the Community of St. Egidio at Zimpeto, in the outskirts of Maputo. There ‘hope is born’.

Then Madagascar. With a spade in his hand, Pope Francis planted a baobab, symbol of Madagascar flora. It will stand as a reminder of his visit to the African island, home to 5% of all known plants and animals. It is also a reminder of the appeal launched by the Bishop of Rome some minutes earlier when addressing the local authorities. It was a cry sent out to the whole world, in the presence of ‘representatives of the international community’: it is necessary to defend biodiversity against deforestation, all too often ‘geared to the advantage of but a few’, and which may ‘compromise the future of the planet’. “We can now understand why the fires that are devouring Amazonia are a threat to the whole of humanity”, Pope Francis explained.
Moving through the streets of the capital he saw with his own eyes the children busy making mud bricks between the huts and the little ones with their tired eyes and outstretched hands hoping for something from passers-by. This is why Pope Francis, in his speech, asked first of all that the politicians should do their duty and protect the citizens, ‘especially the most vulnerable’, and promote development that is dignified and just, truly ‘integral’, and not just economic.

Then, with reference to the natural resources of the ‘Red Island’, as it is called due to the presence of deposits of laterite, he launched a series of warnings: “The forests are threatened by fire, by poaching, by the unchallenged harvesting of precious timber”. Animal and vegetable biodiversity is in danger ‘because of smuggling and illegal exports’. Pope Francis knows that, “for the interested populations, many of the activities that damage the environment ensure their survival for the present. It is therefore essential to create income-generating activities that respect the environment and assist people to emerge from poverty”. In other words, “there cannot be a truly ecological approach without social justice which guarantees the right to the common destination of the goods of the earth to present and future generations”.
In the eyes of the Pontiff, Mauritius is an oasis of peace. “The DNA of your people preserves the memory of those migration movements that brought your forefathers to this island and also led them to open themselves up to what was different so as to integrate them and promote them for the good of all”.
He said this while addressing the authorities during his one-day visit to that island in the middle of the Indian Ocean. He added, “I therefore encourage you to accept the challenge of welcoming and protecting migrants who come here today seeking work and, for many of them, better living conditions for their families”.

It is by continuing to follow the praiseworthy path indicated by the Pontiff, which shows ‘more the efforts’ of Mauritians ‘to promote the encounter of cultures, civilisations and different religions’, that we may play our part in the struggle against discrimination.
During the return flight, the Pope revealed: “Along the roads of the three countries there were the people, convoked by themselves. They were dancing in the rain and they were happy. People came on foot the previous day, barefoot, and slept there on the spot. They wanted to be with the Pope. I felt really small faced with all this greatness. And what is the sign that a group of persons are a people? Joy. There were poor people there, people who had had nothing to eat that afternoon. They just wanted to be there and they were joyful”.

Domenico Agasso jr

 

The Ambitious Ants.

Ants are the busiest creatures in the world. Every ant has a full time job, with no holidays and no half-days off Ants like to work, and they don’t like much else.

The biggest and strongest ants build whole cities for themselves, complete with compartments like deep shelters to which they can retreat if any enemies try to destroy the city above. In these cities there are even big stores where food is kept, and special nurseries for young ants. If you watch ants at work you will notice that they always work in vast numbers. One or two single ants never do anything alone. If they happen to get separated from the regular army they scuttle about in great distress until they find their way into the crowd again. Once there they get into line like soldiers, and march patiently off about their tasks.

This was not always the way they worked. Once there were two ants who had very big ideas about what they could do. They believed that if they could make a tunnel all the way under the earth they would really be able to span the whole world, and that gradually every other creature would have to obey their orders.

They decided that the best way to start this tunnel was to begin burrowing in opposite directions, and then they would eventually meet at the other end. So each ant began to burrow, and on and on they went. Of course they didn’t realize that it was most unlikely that they could work in such a straight line that they would meet in the end. Day after day, they dug, but there was no sign of their meeting. Finally the first ant began to think something was wrong. He decided that his partner was a very foolish fellow who had somehow taken the wrong turning, so he turned round and marched back. After a long and tiresome journey, down the tunnel he had made, he arrived in the open once more.

Here he found everything as usual. Millions of ants were all scurrying around on their accustomed tasks, each one in an awful hurry — you may have noticed ants always are in an awful hurry — and he had to waylay one to ask for information. “Have you seen or heard anything of my friend who is making a tunnel round the earth?” he asked a young ant who was carrying a large leaf on his back. “No, I haven’t,” replied the young ant. “But I did see someone being carried off on a stretcher. It may be your friend!”

Seriously alarmed our ant hurried off to the hospital, and made anxious inquiries, but none of the ants brought in during the past few days were his friend. However, the ant on guard at the door had
another piece of news.
“I did hear about an ant who was going to tunnel his way round the world, he was brought in badly injured some days ago, and he died.”

This upset our ant very much, and he at once scurried to the Registrar of Births and Deaths, where he made inquiries into all the burials of the past few days. “I don’t see your friend’s name,” the Registrar told him. “What makes you think he’s dead?” “Well he was helping to make a tunnel round the world, and it’s a pretty dangerous job.” The Registrar laughed. “Oh is he one of them? Crazy folk are always getting the idea that they can do that, but most of them end up in the Mental Hospital. I should go and look there if I were you!” Our ant retreated in a thoroughly bad temper, consoling himself with the act that great men were always misunderstood by those around them.

In the meanwhile the second ant had gone on tunneling, and tunneling until he was worn out, and still there was no sound of his friend’s approach from the other end. So finally he also decided that he would go back and try and find out what was the matter.
After a long, weary journey he emerged into the daylight, and found everyone busy as usual. The only person who took the slightest notice of him was a vulture. As vultures always see everything the ant asked him if his friend had been around.

“Well, I’m not sure if it was him,” replied the vulture, “but I did see a fellow calling a meeting yesterday, and it seemed to me that something very queer was going on!” The vulture gave the ant a crafty look. Nothing pleased the vulture better than a fight because the victims always fell to him in the end, so he never missed an opportunity to start some trouble. “But why should he call a meeting?” asked the ant. “Well, he might claim that he had circled the earth single-footed, and offer to act as leader to the other ants, and conquer the world at last,” suggested the vulture. “But he couldn’t do that, I’ve done as much as he has!” “Oh, probably he hasn’t done anything of the kind. It’s only an idea I had. Forget it,” the vulture said cunningly.

The ant went away feeling thoroughly upset. When you put your trust in someone this was always what happened, he told himself, quite forgetting that the vulture hadn’t a shred of evidence to support his nasty idea. “There is only one thing to do,” the ant told himself; “I’ll have to get people on my side. I’ll have to convince them that I am in the right.” So he went into the public square and waved his feelers wildly, but the other ants were as usual so busy marching round on their accustomed tasks that no one took any notice of his antics.
Finally, he rolled a large stone into the middle of one of their endless files of marching men, and this broke them up in confusion, and he made them listen to him.

At first they refused to believe that he had really made such a long tunnel as he claimed. They merely tapped their foreheads, and decided that here was someone else who had crazy ideas about conquering the world. “Give me a fair chance,” pleaded the ant. “Come and see what I have done, and then you will believe me!” More in anger than sympathy one of the leaders eventually told off a posse of workers to accompany the ant, and off they went towards the tunnel.
Having entered it, and marched, and marched, for miles, they became somewhat impressed, and believed that after all there might be some truth in this amazing claim.

“I know I must be almost all the way round the world,” the ant assured them, “and another bit of work will prove it. Come on and help me dig!” So they all helped him, and they dug, and dug until they were weary, and called, and called to try and locate the fellow who was supposed to be digging from the other end, but there was no reply, and finally they were forced to give up.

In the meanwhile the first ant had repeated the performance of his friend. Convinced that he had been betrayed he too called a meeting and recruited a crowd to his aid, and they went back and proceeded to burrow further along his tunnel, but without any result. The only person who was pleased was the vulture, who could see some really worthwhile developments from his personal viewpoint. After much time had passed both gangs of workers gave up and made their way back along the tunnels until they at last emerged face to face. At once both the leaders advanced on each other furiously, and made accusations of treachery, while the eager vulture sat up on a tree above, almost drooling in anticipation of a huge meal of slaughtered ants.

However, all the ants weren’t hot-heads, and as each side listened it became clear to many of them that the whole misunderstanding lay in the original idea that two ants burrowing in opposite directions round the world, could meet on the other side. So they broke up the argument by pointing this out to the leaders. “If you ask me,” one old ant commented, although no one had asked him anything, “If you ask me, all the trouble arose because you two tried to do this thing on your own. If you had worked with an organized army the way we usually do, everything might have been all right. I think a resolution should be passed that in future, all ants, everywhere, will never work alone, but always in large numbers.”

The original leaders had nothing to say against this plan, for they felt more than a little foolish, and so the resolution was passed unanimously. From that day to this no ant ever does anything alone, and if you want to see this for yourselves all you need do is to go into the garden and watch till you see ants at work. As regards their idea of ruling the world it never came to anything, because quite apart from the difficulties, there aren’t enough ants for the job. True there are billions, and billions of them, but that isn’t enough.

(Folktale from West Africa)

 

 

 

 

Kashmir. An Uncertain Future.

Tension between Pakistan and India in the disputed region of Kashmir. Against the background of the recent suspension of the autonomy of the region by the New Delhi government. But the causes go much deeper and are imbedded in the formation of Kashmir.
A glance at history.

When, in August 1947, ‘British India’ was divided into India and Pakistan, there were in India more than 100 states, large and small, governed more or less independently, which paid taxes to the British. They were given the option of remaining independent or of joining India or Pakistan. Most of the Indian kingdoms joined India.
Hyderabad was a large state which had not yet decided when India sent in its army and took it over. The same happened in Goa, a former Portuguese colony.
The kingdom of Kashmir constituted a special case. The vast majority of its people were Moslem. It could have joined Pakistan. But it had an Indian king. Both the king and the people could have lulled themselves into the illusion of remaining independent.

Either Pakistan or India

Pakistan did not have sufficient patience to wait. It therefore sent a small army of irregulars into Kashmir. The king asked India for help. India wanted it to join with it before sending help. The king agreed but with some special conditions. He succeeded in convincing India to allow Kashmir a special status – a sort of semi-independence. Kashmir would have been able to fly its own flag next to that of India.

Non-Indian Kashmiris would not have been allowed to purchase any property in the territory. Laws approved by India would not automatically apply to Kashmir. Kashmir would have had its own assembly to pass laws. It would have had its own local laws, almost like another Indian state. With the exception of some areas such as defence, internal security and relations placed under Indian control, the state would have been independent. However, its governor would have been appointed by India.Once agreement was reached, India sent in its army but before it could expel the invaders, Jawaharlal Nehru, wishing to avoid further bloodshed, appealed to the United Nations. The war was halted and both Pakistan and India held on to the territories under their control. Pakistan controlled only a small part of the territory.
Some UN observers are still there but they are concerned only with the war zone and the Line of Control. A small group of Hindu Kashmiris called Pundits chose to leave Kashmir and move to India saying they felt persecuted and insecure.

The current state of affairs
Kashmir is a large state divided into three zones. Geographical Kashmir is largely Moslem. Jammu to the east is prevalently Hindu. Ladak in the north has a mixed population some of whom belong to indigenous peoples.After about sixty years, the line that divides the Pakistani and Indian zones is still a conflict area. The country itself is practically under military control in both parts. There are frequent reports of shooting by both sides. India accuses Pakistan both of sending terrorists into Kashmir and of supplying arms to local terrorists.
Part of the local population in Indian Kashmir continues to demonstrate, often violently, in favour of independence. The general opinion is that, if a referendum were to be held, the people would vote for independence rather than join India or Pakistan. All negotiation efforts have so far broken down at this point.

Kashmiri girls shout slogans as they attend a protest.

India refuses to recognise Pakistan’s right to retain control of the territory it holds as the result of an invasion. Secondly, India has refused to negotiate as long as Pakistan supports terrorism. Some years ago, India and Pakistan went to war over this issue.
There is also the feeling on the part of India that Pakistani policy in this controversy is not decided either by Kashmiris close to the border or by politicians but by the army which uses this situation to increase its numbers and acquire arms.Offers to mediate by third parties, including one recently presented by Trump, have been turned down by India insisting that it is a bilateral problem. From the Indian point of view, the part of Kashmir occupied by Pakistan belongs to India since the whole state of Kashmir chose to be with India.

Nehru has always been accused by the Bharatiya Janata Party (BJP), now in power in India, of having appealed to the UN rather than expel the Pakistani army at the time of the invasion. Since the problem is now a matter for the UN, it is said that India should not take any unilateral action in the affair.
What India has done recently is to have behaved as if Kashmir were not a disputed territory but effectively part of India. The Indian Home Secretary has recently claimed that the part of Kashmir occupied by Pakistan belongs to India.

The loss of special status
India has divided the Indian part of Kashmir into three regions: The Kashmir Valley, Jammu and Ladak. Jammu and Ladak have been declared territories of the Union and will be headed by governors appointed by the President, or the central government.
Kashmir has also been declared a territory of the Union, but not a state of the Union. It will eventually have a legislative assembly, even if real power will be exercised by a governor appointed from the centre. This is similar to Pondicherry: once Kashmir has lost its special status, outsiders may buy property there, live there and create organisations, factories etc. Some individuals believe this could be a source of economic development for Kashmir which, up to now, has depended upon tourism as a source of jobs and income.

Pakistan has, of course, protested against this but all the other countries, including Great Britain, the former colonial power, seem to be silent. The USA, which even recently offered to mediate in the dispute, has not protested. The Moslem countries of western Asia have not commented up to now. It seems that they all see the matter as settled. Within India itself, some opposition parties voted against the government when the question was put before parliament.
Congress, the main opposition party, is very weak and divided on this problem; at present it is even without a leader, due to the resignation of Rahul Gandhi. Some will certainly turn to the Supreme Court, contesting the legality of the Indian initiative. It is not known how the Court will respond.The only consequence that Indian commentators fear is that the Moslems of Kashmir will not accept the situation. They fear that Kashmir will be ‘invaded’ by Indians from other parts of India. This could bring about an increase in ‘terrorist’ violence both on the part of locals and Pakistan. Some have even said it could become another Palestine.

If peace were achieved between the USA and the Taliban in Afghanistan, the latter could join the terrorists on the borders of Kashmir. The Kashmiris may wait to see how the Indians treat them. At the moment, the future of Kashmir seems uncertain.
The BJP, which has always opposed the partition of Kashmir, considering it an integral part of India, has achieved its aim. Ladak and Jammu are now content to have been less neglected and more assisted by the centre. For reasons of security, India will never give up Kashmir, given its globally strategic position between India, Pakistan, China and also Russia. On the ground, only the juridical situation has changed. Kashmir has lost its special status and has become legally part of India. Its future is an open question.
It could develop better with major financial investment by India which will certainly do its best to satisfy the population of Kashmir. This may persuade the BJP to be less anti-Moslem.

Michael Amaladoss

 

Kenya. To prepare future leaders.

This year, the Institute of Social Ministry in Mission, at Tangaza College in Nairobi, celebrate 25 years since its foundation.

 The story of the Institute of Social Ministry in Mission (ISMM) begins with one great visionary, Father Francesco Pierli. He had completed his term as the General Superior of the Comboni Missionaries in 1991. In the following year, he landed at Tangaza College, in Nairobi, and began to teach missiology. By then, Tangaza Centre for Religious (TCR), as it was known, was basically a seminary for the theological education of future priests belonging to missionary religious congregations.

Father Francesco Pierli

Fr. Francesco, however, challenged Tangaza to commit itself to preparing lay people for ministry in Africa. This was directly an inspiration from the first Special Assembly of the Bishops for Africa, which took place from April 10th to May 8th 1994 in the Vatican, with the theme “The Church in Africa and her evangelizing mission towards the year 2000: ‘You shall be my witnesses’ (Acts 1:8)”.
The Board of Trustees not only accepted the proposal of the ISMM, but it also changed the scope of TCR to move towards a University College, offering academic programs in education and social sciences, besides theology and spirituality. The Diploma in Social Ministry was launched in August 1994. In November 1995, the ISMM was approved by the Tangaza Board of Governors as an integral part of Tangaza College.

“Social Ministry” was meant to be consistent with the goal of Tangaza College: “To prepare ethical servant leaders for the church and society in an environment of freedom and responsibility.” In 2010 another Bachelor’s program was approved by the Commission for University Education: the Bachelor of Arts in Sustainable Human Development. All these academic programs have been informed by the Social Teaching of the Church, and have been operationalized, first through the ‘see-judge-act’ methodology, and later by the Pastoral Cycle.
Nothing could stop the dreams of Fr. Pierli. He went on to launch a Master’s degree in Social Ministry, the first postgraduate program at Tangaza. This was in 2009, the year of the Second Special Assembly of Bishops for Africa. After almost a decade, in 2018, another Master’s degree was approved by the Commission, this time broadening Social Ministry to a Master of Arts in Social Transformation.

In 2010, after a two-year negotiation between Tangaza College/ISMM and the Catholic University of Milan/ALTIS (Italian for: Alta Scuola Impresa e Società), a Memorandum of Understanding was signed to enable the ISMM to offer an MBA in Social Entrepreneurship, beginning in January 2011, and accredited by the Catholic University of Milan. At this point in the history of the ISMM, it is important to recognize the contribution that Pope Benedict XVI gave on the eve of the Second Special Assembly of the Bishops for Africa, which was about to take place. In fact, Pope Benedict is known to have encouraged the Catholic University of Milan to start something concrete in Africa and for Africa. For five years, the two academic institutions collaborated and contextualised the Master of Business Administration in
the African context.

In order to launch this experiment in other African countries, E4Impact (Entrepreneurship for Impact) was founded and launched. This institution combines academics and social entrepreneurship to deliver some of the Sustainable Development Goals. Currently, collaborating with universities in eight countries across Africa (Kenya, Sudan, Ghana, Sierra Leone, Uganda, Ivory Coast, Senegal and Ethiopia), the project delivers a Masters of Business Administration (MBA) degree in social entrepreneurship (http://e4impact.org/).
What is interesting to know is also the fact that it was in one of the MBA classes at Tangaza that the formal name ‘E4Impact’ came into being!
Looked at from a contemporary perspective, religious congregations run several not-for-profit social enterprises. The members who run these initiatives often have a high level of commitment but low level of competence. The MBA program in Social Entrepreneurship is a practical way of increasing their competence in order to improve their efficiency. Soon the program became popular among the religious and the lay students. The program itself and other initiatives, such as the formation of SESOK (Social Enterprises Society of Kenya) by the alumni, the conferences, and the accelerator program, have contributed to changing the image of Tangaza as being contemporary in its approach.

Besides the relationship with E4Impact, which has formed a global alliance, the ISMM brings into the Tangaza community several opportunities of networking and linkages. To offer technical back-up to the networking initiatives of the ISMM, the Social Ministry Research Network Centre (SOMIRENEC) was founded in 1999. This Network Centre has now become an independent structure.
Together with these networks, the ISMM has taken academics literally to the streets. Since 2012, diploma courses began to be offered at the “University Mtaani” in the informal settlements of Huruma, on the outskirts of Nairobi. Earlier, a similar program was launched at Christ the King Major Seminary, Nyeri. The aim of these programs was to spread the concept and approach of Social Ministry at the grassroots.
Social transformation at the grassroots has to be effected also by means of advocacy at the levels of governance and policymaking. With this in mind, Fr. Francesco initiated a spiritual chaplaincy program among the Catholic Members of the Parliament of Kenya, known as Catholic Members of Parliament Spiritual Support Initiative (CAMPSSI).Taken together, in the past 25 years of its existence, the Institute of Social Ministry in Mission has been a trendsetter at Tangaza University College.

Sahaya G. Selvam, Sdb

 

 

Environmental Responsibility and Shared Prosperity.

The civil society is unceasingly denouncing the mining companies´ behaviour in Africa. Most of the denounced cases involve companies from developed countries such as the French AREVA, the Swiss Glencore, the French-Israeli Beny Steinmetz, the British Rio Tinto, AngloAmerican, AngloGold Ashanti and Vedanta Resources, the Spanish SEPHOS, the Chinese Haiyu or the Canadian Barrick Gold.

These companies are just a few examples of companies known for their bad practices that have gone unpunished. These practices include environmental scandals and human rights violations in the communities where they are established, cases of corruption, violation of international treaties on good practices of extractive companies or non-compliance with international agreements to combat climate change.

The predatory attitude of mining companies persists in addition to the social and environmental conflicts they provoke in their extractive operations. The tension between the companies and the affected local communities causes mutual distrust that generates social unrest and in many cases violence. On the one hand, the mining companies are striving to clean up their image through the corporate social responsibility that is clearly insufficient and often false, such as that carried out by Fuelstock in Madagascar.

Extractive companies complain that they are always under suspicion and are often questioned and denounced for their behaviour. On the other hand, the local communities are the first to feel the harmful effects of mining operations, such as air and water pollution, illegal dumping of dangerous materials, infrastructure wear and tear, an increase in diseases associated with mining activity, etc. But extractives do not only affect the environment of local communities, they also have a significant impact on climate change.

The vast reserves of minerals and Hydrocarbons located in the subsoil of the African continent are the target of greedy multinationals of Western countries and China. However, despite the profits originated by these minerals, only extractive companies enjoy their economic benefits. Most of extractive companies are set up in Africa through non-transparent contracts between governments and companies.

The local communities affected  by extractive industries do not receive fair compensation for the exploitation of their soils and are often forced to abandon their lands.  Companies do not invest part of their profits in these communities to compensate them for the lack of arable land or to alleviate the negative consequences of the environmental impact.

In the case of National governments in Africa their income received from extractive industries are very low. Governments receive minimal amounts compared to the economic benefits that companies receive with the mining. In many cases the extractive industry enjoys long periods of tax exemption and when they start paying taxes based on their profits the percentages are minimal. For example, of the 2600 million euros of profits obtained from the exploitation of the Coltan in the DRC in 2016, the Congolese government received 88 million.

Mining codes in different countries in Africa have been changing in the last decade under the influence of the International Monetary Fund (IMF). The most recent case was a few months ago when the IMF called on African government to adapt the mining codes to favour the Transnational Companies. Moreover, tax rates on company profits are particularly low in mining codes such as the DRC which is 2% or 4% in Zambia. These Codes do not promote transparency or prosecution of tax evasion. It is estimated that last year Africa lost $80 billion through illicit financial flows.

Unfortunately, the regulatory standards for ethical corporate behaviour at the international level are voluntary. There are no legally binding regulations requiring extractive companies to respect environmental commitments against climate change.

Nor are there binding standards that hold them accountable for their human rights obligations. The United Nations initiative on Business and Human Rights is continually being blocked by the European Union and the United States. Without even attending to its content they refuse to participate in the discussion under ridiculous excuses such as an unambitious standard…

Faced with such a bleak outlook, companies have a relevant responsibility. The respect of the environment and the commitment to fight against climate change must be a priority for companies and above all for the new president of the European Commission who said that she is committed to a green agenda.

Including the commitments of international agreements against climate change into European directives must be a priority of the utmost urgency. The effects of climate change are increasingly evident in the natural disasters that take place all over the planet. The EU cannot simply commit itself to the exclusion of certain harmful practices from its territory, but must demand the same behaviour from its companies when they operate abroad. The national governments of the Member States must also demand from their companies an ethical and respectful commitment to international treaties.

The new course of the relations between Africa and the EU of the post Cotonou agreement 2020 cannot be a rhetorical game of words but a truthful commitment that promotes a fair distribution of wealth.

These commitments must be concrete and binding, such as the increase in royalties paid by extractive companies to governments in Africa; direct investment by companies in local communities affected by mining operations; a commitment to restore mining areas once the exploitations are over; or the fight against corruption through the exclusion of members of the government and public officials from company shareholdings.These are simple transparency commitments that European companies and the EU are reluctant to carry out.

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

Amazonia. “Fear does not apply to us”

In a small town near the heart of the Brazilian Amazon region, two Sisters help support the poor agricultural workers in their struggles for land and better living conditions.

In a simple wooden house on an unpaved street in the violent town of Anapu, near the heart of the Brazilian Amazon region, live Sr. Jane Dwyer, 78, and Sr. Kathryn “Katy” Webster, 66, both Sisters of Notre Dame de Namur.  The Sisters continue the legacy of Sr Dorothy Stang of the same congregation, who was murdered 14 years ago in rural Anapu.
The area’s powerful landowners blame the Sisters and still accuse Sr Stang of being responsible for the invasion of large properties by agricultural workers. “The big landowners think we are dangerous bandits for what we do,” said Sr Dwyer.

The only activity she and Sr Webster engage in, is to work with the Pastoral Land Commission (CPT), an arm of the Catholic Church that supports landless agricultural workers. “The landowners like to blame us, but it was the people themselves who created the process of going to the government and saying, ‘there is an enormous piece of land that looks good and has no owner,’” Sr Dwyer said. “When people occupied the land, we entered into the story, but we never encouraged them.”
The Sisters carry on their ministry against a complex social, economic and political backdrop in the region and the country. Tensions over land disputes are rising, evidenced by a rash of killings of agricultural workers involved in property claims.

The landlords’ law
The election of right-wing President Jair Bolsanaro presages more conflict. On the local level, landlords are turning to the police, the authorities and the courts to fight back. That’s the case with Fr José Amaro. He recently defended himself in court against charges related to land occupation. After being threatened with death several times and jailed for three months, Fr Amaro was released but forced to move to Altamira, about 80 km from Anapu, as the case winds through Brazil’s laborious legal system. His activities are restricted. He cannot participate in any meetings or demonstrations involving land struggles or other public activities.

Fr José Amaro

Violence in the region has escalated, with about 16 or 17 landless rural workers murdered in Anapu since 2015 in cases related to land disputes.  Despite the assassinations, the Sisters remain steadfast in their mission. “Fear does not apply to us – Sr Webster said -. Everyone is living the same reality and we do not walk around thinking about it. We are simply living with the people.”
This is the case also for Fr Amaro, who “is being accused by the same groups that murdered Sr Dorothy and who fear for our presence here,” Sr Dwyer said. “The fact that Sr Dorothy came to this region, helped the people to stay. We’re here today because of it. There were about 20 families living in the area where Sr Stang was murdered in 2005, but now almost 300 families practice subsistence farming there.”
Sr Dwyer continued: “We remain here because we have a ‘voice abroad’, meaning that any violence against us would immediately bring international repercussions. If we leave, however, it will be a massacre a day and there will be no one to speak out. We are all victims and threatened, but the biggest victims are the poor people. Taking them out of this land is death.”

A cross at the grave of Notre Dame de Namur Sr. Dorothy Stang in Anapu, Brazil, bears the names of rural workers killed or missing since 2015.

Sr Dwyer obtained Brazilian citizenship in 2005, as did Sr Stang about a year before she was killed. Her brutal murder sparked widespread outrage in the Anapu region, in Brazil, the US and internationally. Her life and legacy have been immortalized in books, documentaries and an opera. A special study centre—the Sr Dorothy Stang Centre for Social Justice and Community Engagement—was established at Notre Dame de Namur University in Belmont, California, in 2008. But it is in the Anapu region, amid about 4 000 families of landless people and agricultural workers (a group of more than 15 000 people) that her legacy is most keenly felt—one that Srs Dwyer and Webster, Fr Amaro and others who worked with her are determined to continue.

Sustainable Development Projects
Implementation of a land reform system known as the Sustainable Development Projects (PDS) began in the early 2000s. The idea was to ally agrarian reform, one of the biggest social problems in the country, to the maintenance of the Amazon rainforest.
Under this system, formerly landless workers occupied tracts of uncultivated land and then petitioned the national government to combine the management of forest and food products, such as wood and the acai fruit, in 80% of the area where the forest remains. The other 20% is for the individual use of each family.

About 300 families live and farm in the original PDS Hope, a total area of about 37 000 acres, where Sr Stang was killed. Two years ago, the national government suspended the process of distributing land there for reasons that are unclear.
Yet, the process of land settlement and re-distribution continues. Essentially, settlers identify areas declared available to be distributed under the agrarian reform process in other areas outside the PDS and occupy them in a de facto strategy to force the state to move ahead with the formal process of distributing property titles and start supplying services such as sanitation, transportation, schools and healthcare.
This designation of public lands for landless workers makes large landowners angry because they don’t want these areas to be distributed as part of agrarian reform. According to Sr Dwyer, the large landowners are also involved with the theft of huge portions of land from both the state and agricultural workers in a process known in Brazil as grilagem. They occupy the land with private armed militias, bribe public employees and create fraudulent property titles.

“Associated with grilagem there is a whole package of crimes that involves illegal removal of hardwoods from the forest, car theft, money laundering and other crimes common in the Amazon. It is this whole package that explains the murder of Sr Dorothy, “said Sr Dwyer.“Why do we stay? Because we know that there’s an alternative, Sr Dwyer pointed out. “The people have entered decisively into the struggle and believe that these lands belong to them because they have the right to them. They make their living by using the land but not destroying the forest and if they destroy anything, they replant it and they don’t  pollute the waters.” The occupations by agricultural workers are decided in independent meetings, without the participation of the Sisters.
The Sisters only support the occupations after they are installed,
with public expressions of solidarity through connections
with press and the Church.

Their determination to stay doesn’t change, even when the Sisters speak of extreme-right former army Captain Bolsonaro, who assumed the presidency of Brazil on 1 January 2019.
Bolsonaro has complained that land set aside for reserves for indigenous people hampers development. He has promised to “open” indigenous lands in the Amazon region to international economic projects. Currently, Brazil’s Congress has to give specific permission to the development of each project.
Even facing an increasingly violent atmosphere, Srs Dwyer and Webster and Fr Amaro continue Sr Stang’s work by choosing to stay with the landless agricultural workers.
Sr. Dwyer concluded: “Sr Dorothy’s arrival helped the people to stay on their lands, and everything we still have here is due to the fact that there are people living here where a very few people lived before. She helped people to start a long journey.”

Carlos Tautz/Gsr

Nicaragua. Journey into myths and legend in the land of volcanoes.

Every town and city has its own tales, myths, and legends that make up part of the culture of Nicaraguans. Those who appear to be the simplest folk, all the while guarding the treasure of the traditions of their ancestors.

León is the second largest city in Nicaragua, after Managua. It was founded by the Spanish as Santiago de los Caballeros de León. The city is located along the Río Chiquito (Chiquito River), some 90 kilometres northwest of Managua, and some 18 km east of the Pacific Ocean coast. Among the museums there is a Museo de Leyendas y Tradiciones. And there we have listened to some of the interesting stories.
One of the interesting legends in León is the Carreta Nagua. A bewitched wooden cart comes out at night drawn by two emaciated oxen, their hides tight over their ribcages, guided by death himself, skeletal in appearance. Others say there are two skeletons, each with a wide hood and a candle in hand, leading the beasts along the streets. The wooden wheels make a tremendous creaking sound, so frightful that no neighbour dares go near their window to look out.

Leon’s Museum of Legends and Myths.

The legend of the Carreta Nagua is an expression of the terror that reigned during the conquest, an indelible footprint of panic in the collective memory of the indigenous peoples. Spanish soldiers raided Indian villages at night because it was difficult to capture them during the day when they were out in the hills and fields.
The conquistadors generally went around with a caravan of oxcarts to round up slaves to labor in the silver mines of Peru. The captured Indians were chained to the posts on the carts. The noise made by the wooden wheels was infernal, one to which the Indians were unaccustomed since these vehicles were introduced to the New World by the Spaniards. They interpreted the sound as a fresh manifestation of the nocturnal spirits that constantly laid siege to the peaceful calm of their villages.Some of elders, assert that the cart is announcing the death of someone. As it rolls down the deserted streets, the howls of dogs can be heard in the distance. Those who say they did catch a glimpse of the Carreta Nagua tell how they came down with a tremendous fever or fainted. Others are said to have died of fright at this hair-raising specter from the dark side.

El Cadejo,
León also presents another character from Nicaraguan mythology, this time a large hound with brilliant eyes that makes a distinctive sound as it goes down the street, the claws on its paws scraping the ground. Some talk of the white cadejo. Others tell of a black cadejo, similar in size to the white one, but this one kills those it find along its way in the dark of night and silence of places off the beaten track. Many are the testimonies of León residents who have seen someone die because of this animal, its very colour symbolizing evil.

La Llorona
The people of León tell of another figure of the night that brings terror to the campesino communities with its ceaseless sobbing near the river. The story goes that a woman once had a 13-year old daughter who fell in love with one of the white conquistadores back during the times of the original colonization of Nicaragua. They say that the mother told her daughter that she should not mix her blood with that of the conquistadores. Heedless of her mother’s warnings, the young Indian lass would go to the river to bathe. She found her white-skinned lover there on any number of occasions and became pregnant. But he had orders to go back to the motherland.

The girl wept desperately so that he would take her with him. The crying jags became so severe that one day she had an attack and fainted. On awakening the following day, she found a baby boy by her side. She took him in her arms and with anger she remembered what her mother had always told her: ‘the blood of the conquistadores  must never be mixed with that of the slaves’.
The rage built up to the point where she threw the infant into the river. Right away she realized what she had done, cried out ‘Oh Mother!’ and jumped into the river to save him. But it was too late.
The young mother would walk weeping in the streets driving people crazy with her wails, and so the people called her ‘La Llorona’. According to legend, her spirit comes out at night near the river, and one can hear her laments and weeping: “Oh Mother….! Oh Mother!” Others claim she cries out “Ayy, my baby…!”

La Cegua
The town of Masaya is just east of Masaya Volcano, an active volcano from which the city takes its name. It is Nicaragua’s third most populous city, and it is culturally known as the City of Flowers. Masaya is known as ‘The Cradle of Nicaraguan Folklore’. The Barrio Monimo in Masaya is one of the most important indigenous villages located in the pacific region of Nicaragua. Monimbo is a nahuatl word which means ‘close to the water’ due to the proximity of Lake Masaya.  Monimbo is also one of the few places in Nicaragua preserving deep rooted indigenous legacies.

Another popular tale is about La Cegua, as told in Monimbo. The legend has to do with perverse women who by night disguise themselves as ghosts with painted faces and long tresses of hair. They go out very late at night along the lonely streets and paths in search of unfaithful men who have cheated on their wives, misled lovers, or men and women with rivalries because of jealousy over some amorous or passionate relation.
Elders said that someone who runs across them and hears their insufferable shrieking becomes despairing, gets nervous, and falls to the ground ill or unconscious. And at precisely that moment, La Cegua bewitches or puts a spell on their victim. They vomit out their souls and transform themselves into young women garbed in leaves of garuma. Their hair reaches down to the waist and is made of cabuya (sisal) and their teeth are caked with green like the peel of a green plantain.
As children, many of us that have now grown up heard this story about women of the night that toyed with men they found along the way, mainly those unfaithful men who are deserving of punishment and those who stay out too late. From this comes the phrase ‘you are playing La Cegua’, said to those who behave in a silly or foolish manner.

La Mocuana
The town of La Trinidad is reportedly the source for one the most well-known mythological figures, La Mocuana. Josefa Maria Montenegro in her book Nicaraguan Legends, has one version of this tale: ‘Around 1530, the Spaniards carried out a well-armed expedition into Nicaraguan territory in order to extend their domain and increase their wealth. During that incursion, the Spaniards managed to subdue the Indians of Sebaco that lived by the Moyua Lagoon. The chief of the tribe, once vanquished, presented the conquistadors with deerskin pouches filled with nuggets of gold.

The news in Spain of the conquistadors having returned with great wealth drew the attention of a young man who aspired to be a man of the cloth and whose father had died during the incursion. His mind made up, the young man joined a new expedition and after a long and arduous journey arrived on Nicaraguan soil, where he was well received by the residents who thought he was a priest.
On arriving in Sebaco, the young man met the beautiful daughter of the cacique and romanced her with intentions of seizing the wealth of her father. The young Indian fell lost in love with the Spaniard and as proof of her love, let him know where her father kept his riches. There are those who say that the Spaniard also fall really in love with the young Indian maiden.

The cacique, on hearing about the affair between his daughter and the foreigner, made his opposition to the relation clear and they were obliged to run away. But the cacique tracked them down and faced off against the Spaniard, killing him. Then he locked up his daughter, though she was pregnant, in a cave in the hills. Other versions have it that the Spaniard locked up his Indian lover after seizing the treasures.
The legend tells of how La Mocuana went crazy with time being locked up and later managed to get out through a tunnel, but in doing so she dropped her baby son into an abyss. Ever since, she appears on the road inviting those passing by to her cave. Those that have met her say they never saw her face, only her svelte figure and long beautiful black hair.
In some places it is told that when La Mocuana finds a newborn, she slashes its throat and leaves a handful of gold for the parents of the infant. Other versions assure us that she takes the infant away, always leaving pieces of gold’.

Another legend says that La Mocuana goes out after 12 midnight dressed in silk and residents of La Trinidad say they have seen her on the Pan-American Highway. Others have tried to follow her into the cave where she hides but found that impossible because of the thousands of bats living there.
There are many other tales left to tell in which the history of our ancestors is an interplay between reality and fiction, the visible and the hidden, the mysterious and the day-to-day. The comings and goings of other cultures that clash with the rooted beliefs of our forebears from the Conquest to modern times have made us into a people that creates its own myths and legends as a defense from those other cultures and as an expression of our own.

Pedro Santacruz

Uganda. A Circus, the Art of Redemption.

The slums of Katwe have seen the birth of a new circus where the jugglers, acrobats, fire-eaters and dancers are the youngsters themselves of the shanty town. They have become so skilled that they have been asked to perform even outside the continent of Africa. For many of them it has become a profession.

The youngest is a boy of nine. When school is over he rushes home, removes his school uniform, changes into his shorts and goes to do his daily training of three or four hours a day, every day: bends, somersaults, juggling and various acrobatic routines, both alone and with his team mates. This unusual team consists of 150 boys and girls called: The Acrobatics Circus Troupe of Katwe. Katwe is in Kampala, the capital of Uganda. Katwe is not just an ordinary place and neither are these boys and girls just ordinary boys and girls.

Katwe is a slum, believed to be the biggest in the city and, as in all such places, living conditions are harsh: poverty, the lack of basic services, social marginalisation, low school attendance rates and a high percentage of underage mothers. Out of a population of nine thousand people, a high proportion are children; of those of working age, at least 75% are either unemployed or eke out a living day by day (the area has the highest crime rate of the capital). But there is plenty of energy, determination and creativity. It is no accident that Katwe in Luganda, the local language, means ‘intelligent’.
At the time of independence in 1962, this district – it had not yet become a slum – was known for the skills of the craftsmen working there, experts in repairing electrical domestic appliances, televisions or cars. With the passage of time, the area became a place of refuge – an improvised home – for people without hope, with no work and even fewer prospects for the future.

Every time there is an outbreak of protests or signs of a revolt, it is to this place that the forces of law and order come; here the police search for arms and those responsible for the crimes committed in the city. And it is here that low-cost drugs are circulated. As a matter of fact, all one has to do is to wander through the shanty houses to see people, in broad daylight, chewing qat, ‘the drug of the poor’, called mira in the local language.

 Building a future
This is also the place where scores of young people are using their creativity to carve out a future for themselves. The idea of starting a circus was the brain-child of Richard Walusimbi. Orphaned at the age of seven when his parents died of AIDS, he first lived on the streets but went to school and even to university, thanks to the help given him by people who believed in him. Nevertheless, he continued to live in the slum and one day he decided to try and put to good use all that energy and natural talent he observed every day in the young people of the community. That is how the circus came into being with its jugglers, acrobats, fire-eaters and dancers.
To their natural talent they added discipline and study. Techniques were learned from downloaded YouTube videos and from books either borrowed or donated. The team gradually became well known and invitations to perform at demonstrations and events were frequent, as well as opportunities to train with experts such as the celebrated Zurcaroh Acrobatic Group, directed by the Brazilian choreographer Peterson da Cruz Hora.

They were invited to festivals in Uganda, Benin, Ivory Coast and South Africa. Many of these young people have been to China, working for some months in circus structures or amusement parks. Under the terms of their contract they are given board and lodging, one day off per week and four hundred dollars per month. They save their money and, on their return home, start an activity or continue their schooling. It is inevitable that this experience of working abroad, so far from home, should cause some unease. “Not everyone is friendly towards us; they think we still live in trees and some refuse even to shake our hands”, one of the jugglers of the group tells us. “This does not bother me. We meet many other young people from Brazil or from Europe engaged in the same work as ourselves. While we are together we share everything including techniques and ideas to improve our performances”, he adds.

Combating poverty
The common aim of the founders of the circus is to combat poverty and give these young people an opportunity to carve out a future for themselves with their own hands using their own talents.
Whenever these young people gather to practice in the large space between the huts of mud walls and iron sheets, small groups of spectators gather to watch. There is always a youngster or two who approach the leaders asking to join the group. “Ever since I joined the circus – recounts Marion, 18 – I always knew I would succeed. I pay my own school fees and after school I am always busy training. If I did not have my art and the possibility of exercising it, I should be just like other girls with nothing better to look forward to than ‘those’ girls have”. She is alluding to the fact that, if a girl from a slum fails to find work as a waitress, she will end up as a prostitute. She is well aware of it. This circus has substituted an uncertain future with one of hope and the confusion of a life without a goal with discipline and daily commitment.

Most importantly, it is because they see results that these young people forge ahead. When one of their companions leaves, they greet them with joy at their success, knowing that their turn may come soon. Here everybody knows the story of Phiona Mutesi, a chess expert who grew up right there in Katwe shanty town. The Disney company made a film, ‘The Queen of Katwe’, based on her life. Phiona is an example that continues to fuel the imagination of children who grow up deprived, in the shadow of the iron sheets and among the stench of open drains. A few years ago, Oxford University published the results of a study showing how groups of students who, a month before the exams had watched a film about the chess champion received better marks than those who had watched a ‘placebo film’ on the life of children with supernatural powers. What does this show? That the positive example of one who succeeded, despite difficult conditions, stimulates self-confidence and self-esteem. This is what the young people of Katwe are doing: creating positive examples for their companions and the whole community. And this is a community that has developed respect and confidence in these young people of whom they are so very proud.

Antonella Sinopoli

Robert Mugabe. Which Legacy?

Robert Mugabe is the sort of figure that always caused discomfort. He was a permanent revolutionary, becoming, in time, the despotic ruler who frittered away revolutionary gain. He played multiple roles in international political consciousness.

As Zimbabwe’s strongman, he was demonised and lionised in equal measure for a good deal of his time in power. His role from the 1990s – Mugabe, the West’s all-too-convenient bogeyman and hobgoblin – tended to outweigh other considerations. In the end, even his supporters had to concede that he had outstayed his welcome, another African leader gone to seed.

In 2008, Mahmood Mamdani noted the generally held view in publications ranging from The Economist to The Guardian that Mugabe the Thug reigned. Yes, he had helped in laying waste to the economy, refusing to share power with a more vocal and present opposition, and created an internal crisis with his land distribution policy. But this did little to explain his longevity, his recipe of partial coercion and consent, the teacher-visionary and the bribing mob leader. “In any case, the preoccupation with his character does little to illuminate the socio-historical issues involved.”

The obsession with character is found in both the literature and the popular culture depicting Mugabe. The stock story is this: he taught in Ghana in 1963, a key figure in the nationalist movement split in what was then Rhodesia, becoming Secretary-General of the Zimbabwe African National Union (ZANU). The Shona dominated ZANU was formed from the original Ndebele ethnic minority-dominated Zimbabwe African People’s Union (ZAPU).

Prison followed in 1964; Mugabe fled to Mozambique in 1974 though not before a spell of imprisonment at the hands of Zambia’s Kenneth Kaunda (his escape was probably engineered by Zambians); by 1977, he had assumed control of the organisation, though Mozambique’s President Samora Machel never quite trusted him, taking a leaf out of Kaunda’s book in detailing the mischief-maker, albeit briefly.
Military victory was sought against the Smith regime in what was then white-controlled Rhodesia, and it was with some reluctance that Mugabe found himself a signatory to the British-sponsored settlement in 1979, by Lord Carrington, Kaunda, the Commonwealth Secretary-General, Shridath Ramphal, and, ironically enough, white apartheid South Africa.

On becoming leader, he was deliciously accommodating in his rhetoric, despite having entertained the prospect of confiscating land owned by whites a la Marx-Lenin and wishing to hold white leaders to account in war crimes trials. In his national address in 1980, he spoke of the bonds of amity; he wished for bygones to be bygones. “If you were my enemy, you are now my friend. If you hated me, you cannot avoid the love that binds me to you and you to me.”

Initially, Mugabe the progressive shone through: healthcare and education programs were expanded; literacy rates and living standards rose; white farmers were reassured that mobs would not be knocking on their doors. Whites were included in a mixed cabinet; heads reappointed in the army, the police, and the Central Intelligence Organisation. But he had his eye on dealing with rivals.

In 1983, former members of ZAPU’s military outfit attacked targets in Matabeleland. The result was uncompromisingly bloody: anywhere upwards of 20,000 civilians killed; many more tortured, maimed, tormented. In four years, ZAPU had been defeated, absorbed into the ZANU-PF structure. The extinguishment of such rivalry paved the way for a Mugabe presidency and near-absolute rule.

By the 1990s, economic conditions were biting. Real wages fell; the International Monetary Fund demanded domestic readjustments to the economy. Economic stagnation kept company with increasingly repressive policies against journalists, students, and opponents. Calculatingly, Mugabe propitiated war veterans by awarding them generous pensions in 1997. Then came the next threat: the Movement for Democratic Change (MDC) led by Morgan Tsvangirai.

In February 2000, a national vote on a redesigned draft constitution, the progeny of ZANU-PF, proposed British compensation for land; absent that, white farms would be seized without due compensation. Its defeat by a narrow margin saw Mugabe step up his campaign, featuring farm occupations and the sponsorship of veterans to assist in invasions of farms owned by white farmers. Mugabe was returning to an old platform.

The prevailing psycho-portraiture for such behaviour is never consistent. One variant finds its culprit in a decision Mugabe made in 1996. Secretary Grace Marufu, 41 years Mugabe’s junior, became his wife, considered within certain circles a less than worthy replacement for Sally, who died in 1992. Wilf Mbanga, editor of The Zimbabwean newspaper spared no punches, seeing in Marufu a lever pulling, power-hungry creature akin to Lady Macbeth. “He changed the moment Sally died, when he married a young gold-digger.”

His former home affairs minister, Dumiso Dabengwa, pinpointed a different year when the great compromiser and negotiator changed: 2000. There are no gold-digging suggestions, merely political manipulations filtered with a bit of paranoia. “He held compromising material over several of his colleagues and they knew they would face criminal charges if they opposed him.”

Overwhelmingly, the narrative is of the great hope that failed, the rebel who trips. This echo of the good man gone bad is detectable in celluloid, with the fictional state of Matobo in The Interpreter, featuring as its political backdrop a bookish schoolteacher who defeated a white-minority regime but fouled up matters by turning into a tyrant.
“The CIA-backed film,” suggested the then acting Minister for Information and Publicity, Chen Chimutengwende, “showed that Zimbabwe’s enemies did not rest.”

Mugabe was every bit the contradiction of the colonial-postcolonial figure, supported one day as the romantic revolutionary to be praised, reviled as the authoritarian figure to condemn, the next. The revolutionary to be feted was a motif that continued through the 1980s, despite signs that the hero was getting particularly bloodthirsty. A string of honours were bestowed like floral tributes to a conquering warrior: an honorary doctorate of laws from the University of Massachusetts in 1984, despite the butchering of the Ndebele; an honorary doctorate from the University of Edinburgh (subsequently revoked in July 2007); a knighthood from Queen Elizabeth II in 1994.

Accounts such as Martin Meredith’s Our Votes, Our Guns: Robert Mugabe and the Tragedy of Zimbabwe, point to the aphrodisiac of power, violence as currency, the cultivated links with the Democratic Republic of the Congo’s Laurent Kabila, and the creation of a crony state. The DRC connection softened the blows of international sanctions, at least to some extent, keeping rural voters in clover and the security forces content. Such arrangements, involving a juggling of loot and measuring out the spoils, is rarely indefinite.

The narrative of the power-mad creature runs through as a counter to the liberal thesis that Mugabe started with promise, and went sour. This would have been tantamount to suggesting that Lenin insisted on changing the world through even-tempered tea ceremonies and soft-voiced mediation, only to endorse revolutionary violence at a later date. James Kirchick, oft fascinated by the wiles of demagoguery, saw the strains of brutality early: Mugabe’s time in prison, as with other revolutionaries, led to a certain pupillage with power, a sense of its necessity. Degrees in law and economics were earned via correspondence from the University of London, a way to pass carceral time for subversive actions against the white Smith regime in 1964. All that time, he nursed Marxist-Leninist dreams.

As leader of the movement to oust the white regime, Mugabe was not sparing with his use of violence. In this, he differed from the founder of the ZANU, Ndabaningi Sithole, who renounced terrorism and subversion after his 1969 sentence for incitement. Nor was he averse to internal suppression: his cadres had to be trustworthy in the cause.

Over time, the distance between Mugabe the ruler, and the Zimbabwean citizenry, grew. International sanctions, applied with much callousness, bit. Hyperinflation set in. The state was left bankrupt.
Food shortages in 2004 did not sway him. “We are not hungry,” Mugabe told Sky News. “Why foist this food upon us? We don’t want to be choked. We have enough.”

In November 2017, a coup by senior military personnel was launched in terms that seemed almost polite, a sort of dinner party seizure. Mugabe was placed under house arrest; his ZANU-PF party had decided that the time had come. The risk of Marufu coming to power was becoming all too real, though this femme fatale rationale can only be pushed so far. There were celebrations in the streets. Thirty-seven years prior, there were similar calls of jubilation for the new leader. Left with his medical ailments, Mugabe died at Gleneagles Hospital, Singapore on 6 September at the age of 95, farewelled by his successor President Emmerson Mnangagwa as “an icon of liberation, a pan Africanist who dedicated his life to the emancipation of his people.” The muse of history can be atrociously fickle.

Binoy Kampmark

Photo: A bust of former President Robert Mugabe sits between model crocodiles, on a wall at his official residence in the Zimbabwean capital of Harare. Ben Curtis/AP

World Mission Sunday. “Mission is part of our identity as Christians”.

This year World Mission Sunday will be celebrated on 20 October. Under the theme “Baptized and Sent: The Church of Christ on Mission in the World.” A synthesis of his message.

In his message, Pope Francis writes: “For the month of October 2019, I have asked that the whole Church revive her missionary awareness and commitment as we commemorate the centenary of the Apostolic Letter Maximum Illud of Pope Benedict XV (30 November 1919). Its farsighted and prophetic vision of the apostolate has made me realize once again the importance of renewing the Church’s missionary commitment and giving fresh evangelical impulse to her work of preaching and bringing to the world the salvation of Jesus Christ, who died and rose again…Celebrating this month will help us first to rediscover the missionary dimension of our faith in Jesus Christ, a faith graciously bestowed on us in baptism. Our filial relationship with God is not something simply private, but always in relation to the Church”.

“ The Church is on mission in the world –  the Pope continues – . Faith in Jesus Christ enables us to see all things in their proper perspective, as we view the world with God’s own eyes and heart. Hope opens us up to the eternal horizons of the divine life that we share. Charity, of which we have a foretaste in the sacraments and in fraternal love, impels us to go forth to the ends of the earth. A Church that presses forward to the farthest frontiers requires a constant and ongoing missionary conversion… This missionary mandate touches us personally: I am a mission, always; you are a mission, always; every baptized man and woman is a mission… Each of us is a mission to the world, for each of us is the fruit of God’s love”.

Pope Francis points out: “This mission is part of our identity as Christians; it makes us responsible for enabling all men and women to realize their vocation to be adoptive children of the Father, to recognize their personal dignity and to appreciate the intrinsic worth of every human life, from conception until natural death. Today’s rampant secularism, when it becomes an aggressive cultural rejection of God’s active fatherhood in our history, is an obstacle to authentic human fraternity, which finds expression in reciprocal respect for the life of each person. Without the God of Jesus Christ, every difference is reduced to a baneful threat, making impossible any real fraternal acceptance and fruitful unity within the human race”.
“The universality of the salvation offered by God in Jesus Christ led Benedict XV to call for an end to all forms of nationalism and ethnocentrism, or the merging of the preaching of the Gospel with the economic and military interests of the colonial powers. In his Apostolic Letter Maximum Illud, the Pope noted that the Church’s universal mission requires setting aside exclusivist ideas of membership in one’s own country and ethnic group. The opening of the culture and the community to the salvific newness of Jesus Christ requires leaving behind every kind of undue ethnic and ecclesial introversion”.

“Today too, the Church needs men and women who, by virtue of their baptism, respond generously to the call to leave behind home, family, country, language and local Church, and to be sent forth to the nations, to a world not yet transformed by the sacraments of Jesus Christ and his holy Church. By proclaiming God’s word, bearing witness to the Gospel and celebrating the life of the Spirit, they summon to conversion, baptize and offer Christian salvation, with respect for the freedom of each person and in dialogue with the cultures and religions of the peoples to whom they are sent. The missio ad gentes, which is always necessary for the Church, thus contributes in a fundamental way to the process of ongoing conversion in all Christians. Faith in the Easter event of Jesus; the ecclesial mission received in baptism; the geographic and cultural detachment from oneself and one’s own home; the need for salvation from sin and liberation from personal and social evil: all these demand the mission that reaches to the very ends of the earth”.

“The providential coincidence of this centenary year with the celebration of the Special Synod on the Churches in the Amazon allows me to emphaze how the mission entrusted to us by Jesus with the gift of his Spirit is also timely and necessary for those lands and their peoples. A renewed Pentecost opens wide the doors of the Church, in order that no culture remain closed in on itself and no people cut off from the universal communion of the faith. No one ought to remain closed in self-absorption, in the self-referentiality of his or her own ethnic and religious affiliation. The Easter event of Jesus breaks through the narrow limits of worlds, religions and cultures, calling them to grow in respect for the dignity of men and women, and towards a deeper conversion to the truth of the Risen Lord who gives authentic life to all “.

Pope Francis concludes: “Here I am reminded of the words of Pope Benedict XVI at the beginning of the meeting of Latin American Bishops at Aparecida, Brazil, in 2007. I would like to repeat these words and make them my own: Yet what did the acceptance of the Christian faith mean for the nations of Latin America and the Caribbean? For them, it meant knowing and welcoming Christ, the unknown God whom their ancestors were seeking, without realizing it, in their rich religious traditions. Christ is the Saviour for whom they were silently longing. It also meant that they received, in the waters of Baptism, the divine life that made them children of God by adoption; moreover, they received the Holy Spirit who came to make their cultures fruitful, purifying them and developing the numerous seeds that the incarnate Word had planted in them, thereby guiding them along the paths of the Gospel… The Word of God, in becoming flesh in Jesus Christ, also became history and culture. The utopia of going back to breathe life into the pre-Columbian religions, separating them from Christ and from the universal Church, would not be a step forward: indeed, it would be a step back. In reality, it would be a retreat towards a stage in history anchored in the past” (Address at the Inaugural Session, 13 May 2007: Insegnamenti III, 1 [2007], 855-856).”

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