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RD.Congo. Beatification of twenty martyr missionaries on track.

Fifty-seven years after their tragic deaths, the Roman Catholic Church of Congo has started the process of beatification of
the twenty missionaries assassinated  by government soldiers on
the 1 January 1962.

Last June, the bishop of Kongolo diocesis, in the Tanganyika province, Mgr Oscar Ngoy wa Mpanga announced that he had initiated the process of beatification of the twenty missionaries (19 Belgians and one Dutch) who were assassinated on the 1st January 1962 in this city, during his visit to the memorial erected by their congregation at Gentinnes, in Belgium. Such large-scale beatification would be a major event both in Belgium and Congo, which is the largest roman catholic country in Africa which already has two blessed heroes: Sister Marie-Clémentine Anuarite Nengapeta, who was murdered by a Simba rebel in 1964 because she refused to renounce her faith and Isidore Bakaja who was flogged to death in 1909 by the Belgian director of a rubber company who opposed the evangelisation of its African staff. Both were blessed by Pope John Paul II in 1985 and 1994 respectively.  The present process concerns the beatification of twenty missionaries who were tortured and killed by soldiers of the Congolese government’s National Congolese Army (ANC) during the Katanga secession war (1960-1963). There were all members of the Congregation of the Holy Spirit.

Government forces fighting Simba rebels.

Their situation became delicate in November 1961 after the secessionist army of the so-called Katanguese gendarmes withdrew to Kongolo and were besieged by the ANC. At some point, some Katanguese troops sought refuge in the catholic mission and left the fathers with no choice but accept this fait accompli. At the same time, civilians from the Luba, Songe, Bayashi, Bangubangu and Wagenia tribes from other parts of the country, who were running away from governmental troops, also sought asylum in the mission premises because they were unable to seek refuge in the neighbouring villages of the Hemba tribe. For the fathers and the Congolese seminarians and nuns who were with them, there was no question of abandoning these 200 civilian refugees, mostly elders, women and children who had requested their protection.

Belgian paratroopers on Stanleyville airfield shortly after the operation.

On the 29 and 30 December 1961, the ANC launched mortar attacks against Kongolo. When they entered into the town, they were showing hostility towards the missionaries, explained the only priest who survived the massacre, Father Jules Darmont, in a report written in February 1962. Such hostility could be explained by the fact that the Katanguese government had asked several months ago, the local bishop, Mgr Gustave Bouve to appoint a military chaplain. Coincidentally, the bishop appointed one of Father Darmont’s colleagues, then Father Darmont himself, after his predecessor was shot dead when he was healing a wounded Katanguese soldier, during a clash with the UN troops.  Immediately, the priests were dealt with as suspects of collaboration with the enemy by the Congolese national army. Some of them were tortured and the mission was looted on the 31 December 1961. Then they were all jailed. The nuns were forced to attend the maiming of a living man and threatened to suffer similar outrage if they refused to testify the fathers and accuse them of complicity with the Katanguese gendarmes.

Finally, on the 1 January 1962, the priests were interrogated and flogged with a heavy hippo leather whip by drunk military who hit them also with rifle buts. Afterwards, they opened fire and killed 19 priests. Only Darmont survived thanks to a soldier who helped him to escape the massacre. That wasn’t the end of the outrage though. Young members of the pro-Congolese government Balubakat militias began to maim the dead bodies of the martyrs. Some cribbled the corpses with arrows while others stabbed them with knives and assegais. Then, the Congolese seminarians were forced to undress the corpses and throw them into the Lualaba river.
These martyrs performed their duty until death, showing solidarity with those who could not run away. Immediately after their death, their congregation tried to initiate the procedure for their beatification. But since the motive of their death could not be established with clarity at the beginning, it was not possible under canon law to trigger the procedure, says Father Joseph Burgraff, the director of the Spiritan Missionaries House in Gentinnes to the “Gazet van Antwerpen” daily. It was not indeed obvious whether they had been killed for their faith or not, though it was well known that there were strong anticlerical feelings on the Soviet-backed government side.

The Memorial Chapel erected by the Congregation of the Holy Spirit at Gentinnes, in Belgium.

Recently, Pope Francis contributed to remove the obstacle when he decided in 2017 to introduce changes to the beatification procedures. Henceforth, hatred against the Christian faith as a motive for assassination is no longer a prerequisite. Christians who remained faithful to their commitment to serve the people, while knowing this attitude could pose a threat for their life, can also be blessed.
The names of the Kongolo martyrs appear on the walls of the Gentinnes chapel, built in 1967, among those of 225 missionaries who were assassinated in Congo during that period, men and women from various congregations. The list includes four Comboni fathers killed in Niangara, Dominican fathers and nuns, priests of the Holy Heart of Mary, White Fathers, Franciscans etc…) but also protestant missionaries. About half (115) are Belgian nationals. The other are Dutch (38), Congolese (10), Italian (10), American (9), Luxemburgian (8), Spanish (5), French (4), Canadian (3), German (1), Australian (1) and New Zeelander (1). On the 25 January 1962, a national funeral was celebrated at St Michael Cathedral in Brussels.

The fruits of the Kongolo martyrs’s sacrifice can be seen today in their diocesis, 57 years later. The young local church has become in turn a missionary church. The Spiritan Foundation which was created in 1986, has now 30 missionaries in activity and over 40 seminarists. The Kongolo diocesis boasts now from a solid local African clergy, priests, nuns and committed laypersons. The prophecy of one of the 20 martyrs, Father Jean-Marie Godefroid has been accomplished. In March 1961, a few months before the tragedy, he wrote: “The Church will be really Congolese when the majority of the important jobs will be in the hands of African bishops and priests”.  François Misser

 List of the martyrs. Gaston Crauwels, Louis Crauwels, Jozef De Hert, Albert Forgeur, Pierre Francis Pierre Gilles, Walter Gillijns, Jean-Marie Godefroid, Bernhulf Heemskerk, Albert Henckels Jozef Jens, Jan Baptist Lenselaer, Désiré Pellens, Joseph Postelmans, Raphaël Renard Théo Schildermans, Roger T’Jaeckens, René Tournay, José Vandamme, André Van der Smissen, Michel Vanduffel

Pan-African Youth Leadership Development.

The Leadership Development and Mentorship program has an ambitious agenda for training tomorrow’s leaders across Africa.

Africa is by far the world’s youngest continent, with a median age of only 18. Such a large population of young people presents an enormous challenge for the governments of Africa’s 54 countries.

Resources must be found to ensure food, water, shelter, healthcare, education and livelihood training for fully half of the 1.2 billion people on the continent. While this is indeed an enormous challenge, for the Jesuits and their partners it has also become a real opportunity. Here is the future – full of energy, ambition, idealism, passion, and hope; eager to learn and open to new ideas. Here too are the future leaders of Africa and of the world, whether in government, business or civil society.

Jesuits have made a major contribution to education in Africa for many years.  More  recently,  however,  they  have  begun  focusing  on  the  leadership  potential  of African young people in very direct and deliberately Ignatian ways: forming young people holistically; teaching  methods  of  discernment  and  decision-making  for  the common good; providing skills for leadership that is spiritually  and  emotionally  intelligent,  compassionate,  ethical, authentic.

In  2017,  a  new  pilot  program  called  Purpose-Driven  Leadership  Development  was  launched  at  the  Jesuit  Centre  for  Leadership  Development  (JCLD)  at  Copperbelt   University  in  Zambia.  Fifty    university students, half of them women, participated in training work-shops to develop their      personal and professional skills as future business, government and civil society leaders.

The program was run jointly by JCLD and the Mandela Washington Fellowship for Young African Leaders. Eminent Zambian leaders from the public and private sectors were also invited to help with the training. Overall, the 10-month program, which was supported by Canadian Jesuits International  (CJI),  was  considered  quite  a  success  and  the final evaluation gave good direction for further pro-grams, especially in areas that provide students with an expanded  sense  of  their  role  in  society  and  with  new  perspectives on what is possible when leadership is ethical and “purpose-driven.”

Based  on  the  success  of  the  Purpose-Driven  Leader-ship Development program in Zambia, the Justice and Ecology Network of Africa (JENA) in the Jesuit Conference  of  Africa  and  Madagascar  has  launched  a  new  pan-African  Leadership  Development  and  Mentorship  program.

The  idea  now  is  to  empower  university  students  in  other  African  countries  with  people-centred  leadership  skills.  The director of this new program is Charles Chilufya SJ, who is the current head of JENA and who also launched the leadership program in Zambia. With  headquarters  in  Nairobi,  Kenya,  the  Leadership  Development  and  Mentorship  program  has  an  ambitious agenda for training tomorrow’s leaders across Africa. True to Ignatian formation, this agenda is also patient and methodical. The first phase began in February 2019 and will last 10 months. It has three aims: to train 15 university chaplains to provide leadership skills and sup-port;  to  develop  the  leadership      capacity   of   40   university     students in a Training   of   Trainers   program;  and  to  hold  an  international    round table  conference   with 250 African youth. (S.L.)

Africa. Start-ups rolling out.

The continent is changing thanks to the increasingly frequent use of new technological tools. A journey through the most innovative
start-ups in Africa.

Innovation is today the most used word by those who want to talk about Africa going beyond the narrative that speaks of a continent between needs and conflicts, leaders clinging to power and indiscriminate exploitation of resources. But in what fields are Africa and
its talents emerging?

Fast Company, a US business media brand, with an editorial focusing on innovation in technology, leadership, and design, offers ideas, practical tools, profiles and evaluations on the new ways business works. Fast Company has recently published a list of the 2019 most innovative companies in the world. Ten of which are in Africa.

African Leadership University

Fred Swaniker is a Ghanaian educated at Stanford Business School. He has launched several organizations that aim to develop leaders, primarily in Africa. In 2008 he founded the African Leadership Academy in Johannesburg, and in 2015 the African Leadership University (ALU) in Mauritius that aim to develop future generations of African leaders and to fight Africa’s brain drain. In fact there are many Africans, especially the younger generations who go abroad, to the United States or Europe, to study or to start a better career.

In 2017, Swaniker opened a second ALU site in Kigali, Rwanda, which has recently raised $30 million. The ALU has also rolled out an innovative approach to student finance based on income-sharing agreements. This US-based model means students pay nothing up front for their education, and instead only pay a share of their income to investors when they are employed. ALU has sites in Mauritius, Rwanda and Kenya and is rolling out several more over the next few years.

Flutterwave

Nigerian Entrepreneur Olugbenga Agboola started Flutterwave in 2016, a digital payment API (Application Program Interface) designed to make it easier do business across the continent by allowing users to make international payments in their own currencies.

Flutterwave is now integrated with major online tools such as Shopify and WooCommerce  allowing customers to make payments on platforms like Amazon. Flutterwave processes millions of dollars in transactions and has been recently expanding across Africa. A Series A extension round took its total fundraising to more than $20 million, and it has begun testing a solution directly targeted at small and medium-sized enterprises, which allows them to convert their Instagram pages into e-commerce stores.

Flare

It has been defined the 911 of the future (911 is the emergency number for many North American countries and Mexico), Flare, in fact, is building a brand-new emergency response system, which launched commercially in Kenya in January 2018. The company’s digital platform brings together the East African country’s fragmented ecosystem of emergency vehicles, and uses GPS tracking and Google navigation to route the most appropriate responders to each emergency scene as requested by users.  Aiming to launch in all countries that do not have existing emergency systems, Flare is already the largest such network in Kenya, with a network of more than 400 ambulances. It has already completed 350 life-saving rescues, and reduced its average response time to 20 minutes. Flare’s motto is, not surprisingly, ‘Better, faster emergency response’. Meanwhile, it has launched its membership product, Rescue, to market and provided around 28,000 Kenyans with coverage.

Farm to Market Alliance

A non-profit project born out of the World Food Program, Farm to Market Alliance is attempting to make Africa’s agricultural sector, a potential breadbasket for the world, more sustainable, by empowering farmers and building stronger markets. A consortium of eight agri-focused organizations, it has developed PATH, a cutting-edge value-chain solution that helps farming families transition to commercial agriculture. The solution provides farmers with four key areas of support – predictable markets, affordable finance, technologies and quality inputs, and handling and storage solutions – to help them become reliable market players, and build the confidence of other players in the wider agriculture market.

Essentially, it acts as a sort of neutral broker in a profit-driven value chain, with its network of service delivery centres serving as a one-stop shop through which farmers in Kenya, Rwanda, Tanzania, and Zambia can interact with service providers to obtain products and services across PATH, while the FtMA app, available in Tanzania, works as a platform for ecosystem players to offer their services and connects farmers with each other. So far, PATH has successfully engaged over 150,000 farmers, and generated US$17 million in crop purchases by commercial buyers.

Talamus health

Active in Ghana, Nigeria, and South Africa, Talamus has developed a mobile-first healthcare platform that allows patients to make physical and video appointments with doctors, receive appointment reminders and laboratory and imaging results, organize medication, store medical records, and pay medical bills, all from their mobile phone. Healthcare providers can fully digitize their operations, increasing information throughput, transparency, and efficiency, as well as reducing errors and delays in patient care.

The goal is to improve and unify healthcare delivery in emerging markets, and help patients interact with and share their health information with a connected circle of providers. Existing since April 2018, Talamus has partnered with over 1,000 healthcare practices of varying kinds across its three markets, and is also moving into the insurance space.

Yego innovations

Rwanda’s ‘boda boda’ motorcycle taxi-industry is huge, with 20,000 on the roads compared to 600 taxis. It is also unregulated and chaotic, causing a number of problems that mobility company Yego Moto is fixing with its innovative platform. After an extensive trial in 2017 that involved 840 motorbike taxis, Yego Moto was licensed by the government in early 2018 and has now set about providing meters to ‘boda boda’ drivers.
These meters, which have been provided to around 2,000 drivers thus far, are formalizing the industry, allowing customers to request and pay for rides using their phones, with a model similar to that of Uber. Yet Yego Moto is adapted to local conditions. Passengers can also pay using Ride-Tap-Pay NFC tags, while overcharging is eradicated using its Intelligent Connected Fare Meter. The platform has been designed to work in the harsh and varied African environment, even with limited or no internet connectivity, and the IoT platform enables local law enforcement to monitor drivers for insurance, safety of rides, and license and registration. The government can use collected data to alleviate traffic congestion, while drivers are able to build up a credit record.

Ovamba solution

Founded in 2013 by US entrepreneurs to allow African entrepreneurs access to finance, Ovamba provides short-term capital to micro, small, and medium-size businesses via mobile phone technology. With traditional banking unable to bridge the continent’s credit gap, Ovamba’s proprietary algorithm analyzes various types of data, including cultural information, in real time to measure risk. Ovamba Solution provides loans up to $500,000 and developers say that default rates have so far been less than 6%. The platform also includes a chatbot (a virtual assistant) in African mother tongues and security features for facial and vocal recognition.

Antonella Sinopoli

Saudi influence on the fate of Khartoum.

Riyadh, together with the United Arab Emirates, is determining the decisions of the Sudanese military junta and blocking the transition
to democracy.

 A considerable portion of the Arab world is in chaos. Its political, social and economic instability as well as the security situation have worsened in the last decade. The reasons for this chaos are to be found especially in the chronic geopolitical alliances involving regional and international powers. The problem weighs heavily on the present and
future of the African continent.

Tunisia is still today in a limbo of uncertain transition. Egypt is in the hands of a military regime which recently changed the Constitution in order to consolidate the power of the president, General al-Sisi.

Libya is at the mercy of a fratricidal war caused by the NATO intervention of 2011. Algeria is in ferment and it is hard to see a way out of the crisis, given the overwhelming role of the military in whose hands the reins of power rest.

For some months now, Sudan has also been in the spotlight following the revolt that led to the fall of General Omar El-Bashir. The demonstrations in Khartoum and in other cities were manipulated by the military to carry out a coup d’état (El-Bashir himself came to power in 1989 as the result of a putsch). Today, and until further notice, the military junta led by General Abdel Fattah Burhan is in power.

Behind his coming to power is the secret help of Egypt, Saudi Arabia and the United Arab Emirates, countries united in an alliance under the regional umbrella led by the Saudis in opposition to the alliance composed of Qatar and Turkey. Sudan has always been the scene of ideological conflict between these two poles.

El-Bashir adopted a flexible strategy which he adopted in line with his interests. In the past, for ideological reasons, he was allied with Qatar which supports the Muslim Brotherhood whose Sudanese branch was supported by the former regime of El-Bashir who, however, had recently become closer to Saudi Arabia.

Since 2015 Sudan has been taking part in a war against Yemen with more than ten thousand military personnel. In exchange, the al-Saud promised it financial aid amounting to five million dollars, only a small part of which has been disbursed. It is important to emphasise that General Abdel Fattah Burhan was formerly commander of the Sudanese troops in the Yemen. Just a coincidence? Burhan had already been to Riyadh on 30 May last, as President of the transitional Military Council, to receive the ‘blessing’ of the Saudis (five days previously, he had been received by al-Sisi in Cairo).

Following the coup, Saudi Arabia and the United Arab Emirates allocated 3 billion dollars to Sudan. But El-Bashir was also doing business with Turkey. In 2017 he granted a concession to Ankara, for 99 years, of the Suakin peninsula on the Red Sea. It is a strategic location, close to the Saudi coast, which the Turks might use as a military base.

For the present, it seems that the pole led by Saudi Arabia – with the blessing of the White House – dominates the Sudanese scene and may have considerable influence on the future of that country. It is of little consequence that in the squares of Khartoum and elsewhere women and children protest against Saudi interference in their affairs and want the Sudanese troops withdrawn from the Yemen.

Mostafa El Ayoubi

Between Maras and Pandilla

The phenomenon of organized crime is one of the plagues that most affects both the economy and the quality of life of citizens, since the cost of violence and insecurity has serious consequences on the GDP with the attendant result of the emptying of entire villages and thousands of Salvadorans asking for asylum in foreign countries to escape the violence.

A crucial role is played by criminal gangs, better known as maras or pandilla, that with their 65,000 affiliates that correspond to about 9% of the population, have a social and capillary control of the territory: they are groups that express their identity through symbols and signals, that share certain rules and relationships, more or less hierarchical, and that extend nationally and internationally.
Maras are often involved in illegal activities and claim control of some businesses, territories or economic markets.

It should be noted that despite trying to combine the two terms mara and pandilla, the differences remain clear: the maras are a phenomenon with transnational roots, linked to migratory contexts (Los Angeles above all), while the pandillas are organizations linked to an autochthonous territory, or district, heirs of a generation of youth groups rooted in Central American history. Born, in fact, in the suburbs of the United States among communities of Hispanic and Mexican emigrants from Washington, Los Angeles and Southern California between the 50s and 60s of the last century, the maras followed the pattern of US youth gangs despite having the same needs as ethnic mafias. This latter is a factor that was accentuated very gradually as, thanks to emigration, they expanded to other countries. It was the era of gangs in the American suburbs, and the Central Americans, despised by the more integrated Mexicans and Puerto Ricans, organized themselves as a form of self-defense and preservation of their own identity. Over time, the gangs turned into local mafias, dedicated to petty crime through extortion and small-scale drug trafficking.

The names of the two major organizations, the Mara Salvatrucha (MS13 or simply MS) and the Dieciocho (or Barrio 18), refer to the neighborhoods of Los Angeles that had indeed been established as the breeding grounds for these organizations.
In the early 1990s, the ‘Illegal Immigrant Reform and Immigrant Responsibility Act’ came into force, a reform implemented by the United States that involved the deportation of all illegal immigrants to their country of origin. This reform favoured the acceleration of the expansion process of both criminal groups, since most of the deportees who were affected exported the gang culture to Central America and in particular to the Northern Triangle area, which includes the states of Guatemala, El Salvador and Honduras. Within the Northern Triangle the maras became particularly active and well-established and began to recruit among the boys of the local population, reinvigorating the fringes of both groups. This created the right conditions to proceed to an adequate structuring and ramification that allowed the organization to extend its range of action throughout Central America, Mexico, the United States and even Italy. However, the UNODC (United Nations Office for Drugs and Crime) is keen to point out that it is not appropriate to talk about ‘transnational gangs’ when referring to the maras, as their activities, mainly racketeering and drug trafficking, are concentrated above all on the local territory, despite their members operating outside national borders. In the same years, in El Salvador, members of the White Fence 13 gang also arrived, famous for being one of the first established in California and being affiliated with Eme, a powerful Mexican criminal organization.

The Mara Salvatrucha and the Barrio 18 were once close, or at least not in perennial war with each other, but subsequently they re-embarked on war generating innumerable episodes of violence aimed at controlling new marketplaces and new channels for arms traffic. This conflict was appeased in May 2012 when the two organizations began a real peace process that led to the signing of a truce with the then Salvadoran President Mauricio Fuentes. The government, with the aim of reducing the number of homicides in the country offered, in return, the reintegration of its members into everyday life, immunity, a job and the transfer of their leaders from the maximum security prisons to other prisons where they could receive visits. This agreement worked the first year – the murders went down by 42 percent – but the people’s confidence in the government and the rule of law collapsed. A year later, under pressure from the United States, El Salvador decided to put an end to the truce and this saw the record rate of murders ever carried out reached in 2015. At that point the Government reacted with a heavy hand and launched a tremendous repression. (F.R.)

Nigeria. Troubles in Kano.

In the northern state of Kano in Nigeria a political war is ongoing. On one side, the Emir of Kano, one of the most respected traditional leaders of the country; on the other, Abdullahi Umar Ganduje, the governor of Kano, member of the ruling All Progressive Congress (APC) party. This conflict is having a deep impact on the society of the state and could have effects on a national level.

A law titled ‘Kano Emirs Appointment and Deposition Amendment Law 2019’ was drafted, approved and enacted with an unusual speed in May 2019. According to that law, the Kano Emirate (founded as a province of the Sokoto Califate in 1805, according to some sources, 800 years ago according to some others) was split in five smaller emirates (Kano, Bichi, Gaya, Rano and Karaye), each led by an emir.

Emir of Kano, Mohammed Sanusi.

The Emir of Kano (probably the second most traditional influential leader of the country, after the Sultan of Sokoto) used to have authority over 44 Local Government Areas (LGA) in the state; now he has authority only over 11 LGAs. The new four emirs have the same status he used to enjoy. The governor explained his move as a way to implement decentralization and improve local participation. The Kano Emirate resisted and obtained an order from the High Court to stop the implementation of the reform, but Ganduje went on with his plans. The quarrel between the Emir and the governor has a political side. According to some observers, everything started because during the 2019 general elections, the Emir allegedly supported the People’s Democratic Party, the main opposition party. After his victory, Ganduje allegedly started to limit the Emir’s influence by splitting the Emirate. In addition to that, the Emir was brought to justice following accusations of misappropriation of public funds, accusations the Emir and his supporters deny.

An inconvenient Emir

Mallam Sanusi Lamido Sanusi (known as Muhammad Sanusi II after his ascension to the throne), the Emir of Kano, has always been an outspoken critic of the ruling powers of Nigeria. When he was the governor of the Central Bank of the African giant (after a career in banking), he criticized the policies of then president Goodluck Jonathan. In particular, he denounced the missing of a vast sum of money coming from the selling of oil on the world market. That sum apparently got lost in the transfer from one body of the public administration to another. Sanusi was basically fired for having denounced that. He was even briefly presented by the Nigerian press as one of the possible candidates for the presidency against Jonathan in the 2015 elections. But in 2015 he was chosen as Emir and apparently renounced every political ambition.

Governor Abdullahi Ganduje of Kano State.

He targeted politicians also recently. On 25th June 2019 he declared that Nigeria is on the verge of bankruptcy due to the government policy. He advocated the abolition of state subsidies (especially fuel subsidies) to fund the development of education, health and infrastructures. To sum it up, his theory is that those subsidies are a popular measure (especially among the poor, that see them as the only way to take a fair share of the national wealth). In reality, they drain resources that could be used better to empower Nigerian people. With this declaration, an unpopular move, he succeeded in hitting two birds with a single stone: the politicians that implement these measures to nurture their political base and the people that think they benefit from the system. It is fair to say that the fuel subsidies were implemented by politicians both from the PDP and from the APC.

New Central Mosque of Kano.

Muhammadu Sanusi II, who is an Islamic scholar, is also a relevant figure in the fight against extremism in Nigeria. Due to his knowledge of his religion (but he also attended a Catholic school) and to his public role, he is in the front line in the battle of ideas with the extremists of Boko Haram, a terrorist group active in Northern Nigeria and the Lake Chad region of West Africa. In his speeches he preaches a vision of Islam that is at odds with Boko Haram‘s. And the extremists have tried to kill him.

Clear and present danger

Ganduje’s decision was criticized by different stakeholders of Kano state. Some civil society activists accused him of having created division within the state and damaged the status of Kano city, that hopes to become one of Africa’s next megacities. But probably the most profound damage he is creating concerns the structure of Nigerian society, at least in his state. Traditional rulers, even if they don’t have powers guaranteed by law and are subjected to the authority of governors, have a positive image among the population. Since Nigerians don’t trust institutions very much, in many areas they prefer to ask emirs and kings to solve disputes and for help in case of need. Those figures are not relics of the past but have an active role in Nigerian society.

Ganduje is in a sense creating a precedent. His attack on the Emir of Kano could be replicated in other areas of Nigeria by other governors that are annoyed by traditional leaders who dare to speak truth to power or simply have a different agenda. But this could have a severe impact on the social structure of the country. Having considered the reputation of traditional leaders among the population, an attack on their authority could disenfranchise entire strata of the society and increase the already considerable mistrust towards politicians. A short-term political gain could lead to long-term damage. In addition to that, since Sanusi is famous at an international level, the quarrel could have an impact also on the reputation of Nigeria.
This political war has not yet ended, even if the governor of Kano is winning. It is also true that the Emir could be guilty of misappropriation, as his opponents claim. In any case this episode seems to be another case of political abuse. The fact that the supposed victim is a traditional ruler and not a common citizen does not change the reality that opposing ruling powers is never safe.

Innocent Pond

 

El Salvador. A Country In Transition.

El Salvador is one of the smallest countries in size of Central America, given that its area is 21.041Km².

Despite its small size, the country has a high population density concentrated in urban areas. It borders Guatemala and Honduras and is the only one of the Mesoamerican states to face the Pacific Ocean. It has a predominantly mountainous territory that includes numerous volcanoes, six of which are still active, and is located in an area of contact between tectonic plates that cause frequent eruptions and earthquakes which, as if this were not enough, are extremely influential on the already precarious economic and humanitarian conditions of the country. In this regard, just think of the earthquakes that occurred in January and February of 2001 that, in addition to causing 1,200 deaths and over 8,500 wounded, left extensive damage to the infrastructure and to the houses, destroying over 50,000 homes. These natural phenomena facilitated the growing migratory phenomenon towards the United States, already favored by the civil war that for years had brought the country to its knees. In fact, more than 1.5 million Salvadorans live in the US, a number that equates to almost 20% of the entire population resident in El Salvador which has about 6.378 million inhabitants.

From an administrative point of view the country is divided into 14 departments and the one that includes the capital, San Salvador, has a population of about 2 million inhabitants. The demographic composition of the population is very young and from the ethnic point of view 88% is composed of mestizos; 9% is European and Creole; the Amerindian minority corresponds to 2%, and the rest is made up of populations of other types. The degree of literacy of the population is very low and this, together with the high level of corruption, diminishes the effectiveness of public administration and political institutions. The most serious problem affecting Salvador, however, remains the high crime rate which makes it one of the most violent countries in the world.

Since 2015 there has been an incredible surge in the homicide rate, at least 9 per day; corruption is now a widespread phenomenon and many areas of the country are in the hands of local gangs against which the police and the government have launched a campaign of harsh repression.There is no doubt that the situation facing the country today is a direct consequence of both the historical condition and the implications deriving from the geographical position. The latter, in particular, in addition to locating it on tectonic faults, places the country in an area of great geostrategic value, as Central America is, always at the center of the great disputes that have affected the American continent since the sixteenth century, when colonization by the major European powers began. Above all the region is dominated by the proximity and the economic-strategic interests of the major world power – the United States – and those of the various oligarchies that have never allowed the definition of territories for institutional comparison. This has contributed to the transformation of these countries into instruments of control and domination by external actors.

In particular, the United States, on the basis of the Monroe Doctrine (‘America to the Americans’) and of the so-called ‘Rooseveltian-Corollary’, considered it their right and duty to intervene in the internal affairs of the Central and South American countries, for reasons of national security. This situation has also strongly influenced historical processes. Proof of this is the fact that for much of the 1900s, from the 30s to the 80s, the army kept its power firmly in place, preventing any form of organization by the other subordinate classes. The repressive policies of strict control have been a constant throughout the central phase of the twentieth century, to the point of generating a radical response in the 70s that led to the development of armed struggle movements of different aspirations (communist, christian-social and revolutionary socialist), who then united later under the name of Frente Farabundo Martí para la Liberacìon Nacional (FMLN).

The peak of instability was reached in the 1980s with the murder of Archbishop Óscar Arnulfo Romero, who had always been at the forefront in denouncing military violence, which took place during Mass in the chapel of the Divine Providence hospital.
The civil war saw the open involvement of the United States, both military and economic, in favor of the governments in charge, in a period of the Cold War in which Washington took a firm position against all the guerrillas in their own hemisphere.
In the 90s, also due to the new balances that were being defined on a global scale, the tense situation in the country began to subside and the two camps dreew up an effective process of national reconciliation that led them to the peace of 1992 which sanctioned the end of civil war. The FMLN agreed to disarm and the army accepted the role of playing subordinate actor to the civil government.
Following the national reconciliation between the two forces in Salvador, a bipartisan system developed, with the conservative and liberalist ARENA (Alianza Republicana Nacionalista) on the right, and the FMLN on the left. The latter, after the conflict, abandoned Marxist positions to convert into a progressive force. The two parties have since led the country, alternating in the holding of power. However, despite having guaranteed peace and political stability, they failed to provide effective and long-term answers, useful for responding to the real needs of the country. This led, in the last presidential consultations, to Nayb Bukele’s victory, declaring himself an anti-system candidate. These situations, in fact, together with the rampant clientelism, the negative economic growth rate and the uncontrolled crime, generated discontent and a widespread climate of mistrust towards the political class, and transformed into both a protest vote and a very high abstention rate. (F.R.)

How the Dogs Came.

A long time ago there were no domestic animals, all were wild, and all were the enemy of man. They feared him, and he feared them, unless they were too small to do him any harm. There were no dogs such as we know today, but creatures roamed the forest who were a mixture of wolf, hyena and jackal.

These creatures were not friendly with any of the animals. They killed smaller, weaker beasts for food, and they ran and hid when large animals appeared. If an animal was wounded or dying, they attacked and ate him. Sometimes when they roamed around, they watched man curiously. They saw that man had shelter and warmth, and that he hunted for his food, and didn’t hunt alone, but in groups. They both despised and envied him.

Now it came to pass that there was a great drought, and food was scarce, and the wild dogs had to hunt harder than they had ever hunted before. One day a mother left her litter while she sought for food. It so happened that a number of families were moving to a new district because of the drought.
They were resting from the heat of the day, and a very small boy wandered off by himself and came across the litter of puppies.

They were very tiny, and the small boy was curious. He picked up one of the puppies, and decided he would keep it. So he wrapped it up in a bundle, and took it away. He was very anxious to own this strange little creature, but he was afraid his mother would not allow it, so he hid the puppy, and no one knew he had it until that night when they had gone much further on their journey.
At supper time the little boy gave the puppy some of his own supper, and then the mother discovered the animal.

“What are you doing with that?” she asked. “You don’t have to hunt for your own food yet.” “It’s not for food,” said the little boy. “I want it to keep.” “But who wants.to keep an animal?” the mother asked. “You’ll have to feed it and food is scarce.” “I know,” said the boy. “But I’ll give it some of mine. I have no brothers or sisters to share with.”
Because the mother was fond of the child she argued no more, but let him keep the puppy. The puppy was very happy, because he had more food and was more comfortable than he had ever been before. He shared the boy’s meals, and slept beside him at night.

In the meanwhile the mother dog missed the puppy, and was very angry. Man was her enemy, and she could smell his scent round the litter, and she was sure her child had been taken away, and eaten, so she resolved to have her revenge, and set off to trail the robber.

She travelled for a long time before she caught up with the people, who had now settled in a new spot. She came to their village one afternoon when everyone was resting, and was amazed to see her son asleep under a tree in the arms of a child. She was about to attack the child when fortunately her son smelled her scent, and came gambolling over to her. With a soft snarl the mother picked him up by the scruff of the neck, and dragged him into the bush, where she set him down.

“At last I have found you, and rescued you, my poor child,” she panted. “You haven’t rescued me,” yapped the puppy. “1 was very well looked after, and I was having a fine time. I live as well as man, and he lives much better than we do.” “My poor, foolish child,” said the mother, “don’t you know that man is our enemy.” “I don’t believe it,” said the puppy. “Everyone was very kind to me. “Be sensible,” snapped the mother. “They were only fattening you up so they could kill, and eat you.” “I don’t believe it,” said the puppy. “The child loved me.” “You don’t know what you are talking about,” said the mother. “I am very displeased with you. Come along home now, and don’t think of these foolish notions anymore.”

The puppy opened his mouth to protest, but she picked him up by the scruff of the neck again, which made it impossible for him to talk, and off she loped back to the litter. Days passed but the puppy didn’t feel happy. He missed the food, and he missed the little boy, and he was no longer a special person, he was just one of a litter, and he didn’t like it. Days lengthened into weeks, and the puppy grew big, and strong, but still he didn’t forget the happy time he had spent with man. So one night he slipped away again, set his nose to the trail, and started back in search of the village.

So eager was he to get there that he did something no wild animal ever does, but which dogs do to this day. He didn’t stop for food, or drink, or rest, so early next morning he arrived at the village, tired, and thirsty and hungry. The little boy who had missed the puppy very much was playing by himself outside his house. Suddenly he heard yells from the people around, and looked up to see an animal streaking towards him. “Run, run, you’ll be killed,” shouted the villagers, but the’ next moment the animal had reached the little boy, and instead of attacking him, it jumped up, and licked him, wagging its tail frantically.

“It’s my pup,” shrieked the little boy. “He’s come back!” and he threw his arms round the creature’s neck, and hugged it. The villagers were amazed at this, for they were afraid of the puppy now that it had grown, but the little boy gave the animal water and food and then they curled up together and went to sleep.

Back in the bush the mother dog missed her son, and decided to follow him, and this time she brought the rest of the litter with her because they were big enough to walk. So they all put their noses on the trail of their brother, and away they went. The mother was so angry and anxious to get her son back that they also went steadily on, pausing for nothing until they reached the edge of the village. There they saw their brother playing with the little boy.

The boy was throwing a stick, and the puppy was fetching it back to him to throw again, and they were both enjoying the game.”Oh look at your poor, foolish brother”, whined the mother. “Look at him playing tricks. ”

The pups all looked, and the eldest said, “I don’t see that it’s so foolish, I think it’s fun.” “It won’t be fun when he’s killed and eaten,” growled the mother. Just then a man came in with a carcass which he proceeded to cut up, and as he cut he threw bits to the pup. “Just look at that,” said his brother watching enviously. “It doesn’t look as if he’s going to be killed, and eaten!”
“Don’t be foolish,” cried the mother. “Hasn’t man always been our enemy.” “Well, he’s not our brother’s enemy,” said the eldest pup. “I wish we were with him.”

The mother was so annoyed she cuffed her son, and knocked him down. “Don’t contradict your mother,” she snarled. Just then the pup wandered away from the boy, and came towards his family. When he saw them he was delighted, and ran up to sniff them. “Welcome, brothers,” he yelped. “You must come, and meet my friends.” “Don’t be ridiculous,” cried the mother. “Your brothers are not going to be foolish like you. Come on home at once.” But the pup was too big to take orders now, and he refused. “I’m not going,” he told her. “Man is my friend, and I have a far better life than I had in the bush. I’m staying here.”

At this the anxious mother broke into a wild protest. “All right,” she cried, “but don’t dare to come back to us when man turns against you. Come, my children, let us go.” Now the others didn’t want to go, but they were afraid, so they followed their mother, leaving the pup behind.

The pup trotted back, and started to play again. He was sorry to lose his family, but he felt he really belonged to the boy who had brought him up. So he stayed in the village, and grew bigger, and soon he began to go out hunting with the men, and the boy came along too. When the dog killed an animal or a bird he brought it to the boy, because he knew he’d get a share. When the pup grew into a big dog he was out one day when he met a young wild dog, and stopped to talk to her. By this time a good many wild dogs knew about their extraordinary brother who lived with man, so the young dog began to question him about it.

He told her of his life, and suggested that she should come to the village and see for herself. Afraid, but greatly daring, she went there with him. She was too shy and frightened to be friendly at first, but the dog shared his food with her, and she soon came every day. In the end she became the wife of the dog, and when she had puppies of her own the dog brought the boy to see them.

As soon as the puppies could walk they staggered after their father into the village. At first the mother was frightened, and took them back, one by one, by the scruff of the neck, but as soon as they got free they toddled off to the village once more, until in the end she had to let them be, and came and lived there herself.

Now these puppies in turn grew up, and became attached to owners, and went hunting. Strangers passing through the village marvelled at this, and they too began to take wild puppies from litters and bring them into the villages.

Gradually the puppies who grew up with man began to change their dispositions as well as their habits. They were friendly with their owners, and not with others. They hunted wild animals, or chased them if they came near the villages. In fact they began to change into the kind of dogs we know today. If they got lost they became very unhappy until they found their owners again.

As time passed these tame dogs changed in appearance also, and no longer resembled jackals or hyenas. Now every village, not only in Africa, but all over the world has its dogs. But the wild dogs didn’t change, they remained the same. They are surly, evil tempered creatures, who don’t like other animals very much, and don’t like each other either.

(Folktale from Kikuyu people, Kenya)

 

 

 

 

 

 

A New President.

In the general elections last February, Nayb Bukele established himself as the new President of El Salvador, thus marking the historic victory of a third candidate, to the detriment of the two political groups that emerged from the civil war, ARENA and FMLN, which during the last three decades have operated in a monopoly regime.

Bukele presented himself as an anti-system candidate, even though he came from the ranks of the FMLN, and he staked everything on the fight against corruption since it was this area that had distinguished his previous experience as mayor of San Salvador, from 2015 to 2018. The neo-elected, whose government program is not yet clear, based his victory on the use of social media.
This confirms that even in Central America these instruments are becoming the key factor for mobilizing public opinion, winning elections and breaking established political structures.

However, he has to deal with a country that during these years has suffered greatly from the political and social instability and survives thanks to foreign aid and remittances, which represent about 21% of the GDP. According to official figures, one third of the population earns less than $5.50 a day, 31% of the inhabitants live in poverty and 10% in extreme poverty. There are over 400,000 six year-olds suffering from chronic malnutrition and 15% of children under five have severe or moderate malnutrition problems.The country suffers, in fact, from a very low economic growth, among the lowest in Central America, and this makes it difficult to reduce the state of poverty in which a large part of the population exist, that has gone from 39% in 2007 to the current 31%, while in the same period extreme poverty has been reduced from 15% to 10%. The country’s public debt is notably high and corresponds to around 70% of the 2018 GDP.

The country’s economy is mainly focused on trade, on the agricultural sector, which is in the hands of a very small elite, and on the industrial one. However, despite being a country with a purely agricultural vocation, El Salvador is forced to import a large part of food products due to the disproportionate land distribution effected in the past, which favoured the large companies that practice extensive cultivation of monocultures, to the detriment of small farmers. Maize is the most widespread crop while coffee is the most profitable and provides in value, just under 60% of the country’s exports. Other important crops are sugar cane, cotton, sesame, soy, tobacco and tropical fruit plantations, the latter present in the coastal area. Among other activities there are also breeding, fishing, tourism, catering and the timber market. The latter, together with the fertility of the soil, is causing an intensive deforestation of the mountain sides that makes El Salvador the country with the greatest problems of deforestation (about 90% of the vegetation has been eliminated), of the region.

This phenomenon, together with the intensive agricultural exploitation practiced, generates serious problems of soil erosion, accentuated by the contamination of the rivers into which the sewage systems and chemical residues of the cities flow.
The major cities have a small number of industries, mainly food, textiles, chemicals and cement, while mining and energy production are negligible. El Salvador, in fact, unlike many other countries in South and Central America, is a country poor in raw materials. However, it developed a project in the Lampa River area, north-east of San Salvador, which allows it to develop large quantities of hydroelectric power.
In August 2018, El Salvador, together with Guatemala and Honduras, opened its borders to the free transit of people and goods to boost its own economies. However, the terrible state of poverty and violence faced by the country leads to the migration of its inhabitants outside the region and in particular to the United States which, last March, blocked aid – aimed at preventing violence, reducing extreme poverty and hunger and strengthening the judicial system – which they provided to El Salvador, Guatemala and Honduras, accused of doing nothing to stop the caravans of immigrants.

According to some unofficial estimates, about 300 people leave the country every day, but not all of them arrive at their destination, since many are deceived during the journey, others are kidnapped by criminal gangs, ending up victims of human trafficking, and others die along the road or across the desert in American territory. Migrants, in order to escape the threats of Mexican organized crime, move in groups forming real caravans that have recently attracted the attention of the international media.
Today the situation of these people has become even more complex since Mexico has had to militarize its southern border, of Tapachula, in Chiapas, to prevent the passage of thousands of migrants (most of them are families with children) from Central America. The Mexican government, which at first had reached its hand out towards this problem, thanks also to the work of President Andrés Manuel López Obrador, was forced to reverse the route under the threat of the application of heavy duties by Washington on imports of Mexican products, which would have put the country’s economy at risk. After intense negotiations, Mexico and the United States signed an agreement that aims to prevent migration to the United States and provides for the adoption of measures such as the militarization of the southern border and the participation of the National Guard to prevent the passage of migrant caravans. A US program is also being expanded to allow migrants awaiting answers from the US justice system on their asylum request to be returned to Mexico.
In addition, in the agreement, continuous negotiations are to be held for 90 days to consider greater bilateral cooperation. If the interventions are not effective, further steps are possible.

This agreement was criticized by the government of El Salvador according to which Mexico, in adopting a migration agreement with the United States, should have involved the Central American countries. The new executive, however, does not yet have a well-defined foreign policy line even if the President praised the doctrine of neutrality. This puts it in sharp disruption with the previous governments that had supported Chavez’s Bolivarian Revolution, both because of the ideological affinity of the Salvadoran FMLN with the ‘socialism of the 21st century’ and, above all, for the generous economic support that Venezuela offered during these years through monetary donations and the sale of oil at discounted prices. Given that today Venezuelan influence is failing in the region, the Chinese option remains to Salvador as a card to play as leverage at the negotiating table with the United States.

Filippo Romeo

 

 

 

Conflict Minerals. A continuous lack of will of the European Institutions.

The current technological societies and the increasing consumption of electronic devices such as computers, mobile phones, tablets and all kinds of batteries have caused an unrestricted search for minerals that are necessary for their manufacture.

Africa is a continent coveted by developed countries because it has the largest reserves of minerals that are considered optimal for the production of new technologies.  More specifically, there are a number of minerals found in places of armed conflict in which their governments do not have control over their entire territory. It is the case of the East of Democratic Republic of Congo where there are areas controlled by rebels and armed groups.

The minerals found in these areas are called “conflict minerals” and are grouped together as the so-called 3T+G (tin, tungsten and tantalum plus gold). For years, these conflict minerals have served as sources of funding for armed groups and are beyond the control of their governments. These minerals escape all types of legal control whether they are national regulations (mining codes) or international. Moreover, these minerals are associated with all kinds of injustices ranging from the child labour exploitation to human rights violations as well as the impunity for all types of tax evasion and laundry money crimes.

To prevent these illegal practices and systematic human rights violations, the European Union (EU) legislated in 2017 a voluntary regulation for large companies that use these minerals (3T+G). The companies should report on the traceability of these minerals import along the supply chain. With this information, consumers would be able to know the origin of the materials used to manufacture their electronic devices and ensure, at least, that these devices have not contributed to financing armed conflicts and human rights violations.
The forms of financing to armed groups can be very subtle and occur along the entire supply chain that is divided into processes of extraction, refining or transportation.

The companies that should provide this information resisted the obligatory nature of such EU regulation and convinced the EU legislator to make them voluntary guidelines. Among the arguments used to defend the voluntary nature of the regulation are the confidentiality of agreements with governments for the concession of mining permits, the competitiveness with other mining companies, the role of BRICS countries and the increase of production costs.

These excuses served the EU to lower the obligatory nature of the regulation and reduce it to the degree of voluntary legislation, at least until 2021. Once again, the EU obeyed purely economic criteria at the service of the economy and large companies and forgot its service to society and people; the values of solidarity and transparency; the ethical behaviour and respect for all human beings.

The current EU Regulation on Conflict Minerals propose to apply the OECD standards that encourage companies using 3T+G to source responsibly. The EU naively thought that companies would voluntarily respond to the implementation of these standards, thus breaking with the illegal bailing of these armed groups. However, the reality is completely different. After the (voluntary) implementation of the EU Regulation these armed groups continue to exist and are financed through these minerals, local communities are controlled by rebels, the artisanal miners continue with terrible working conditions, and so on.

The current situation of violence in these territories is not only due to the failure of EU legislation. Accountability must start from the local governments in which the conflict zones are located through transparent democratic institutions and warrant the implementation of national and international legislation. In addition, companies must be convinced of the relevance of a responsible search for minerals. Natural resources and minerals are limited and their extraction causes an unpredictable environmental impact. For this reason, companies must be strict in their application of sustainability measures required in the 2030 Agenda for Sustainable Development Goals and ensure the restoration of mining sites reducing the social impact among the population affected by mining areas. Moreover, companies should provide compensatory measures to the local communities through education, health care services and human rights vigilance.

Companies must show due diligence throughout the supply chain especially in cases where the production processes are closer to mineral extraction. Likewise, companies should avoid those practices that although legal are not ethical with the sole purpose of obtaining more benefits. Thus, it should be a normal practice that companies offer information regarding the origin of the minerals, place of origin, the quantities imported, the prices paid by them at each stage of the production process, the place and companies names where the minerals have been processed and the taxes paid by companies from the extraction of minerals to the final sale of the product. This information would help to know the traceability of minerals, reduce malpractice and promote the legality of the whole process.

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

 

The Church of Africa. A Return To Its Origins.

The Symposium of the Episcopal Conferences of Africa and Madagascar (SECAM) is celebrating its Golden Jubilee. It was established on the eve of Vatican II to promote communion and collaboration between the Regional Episcopal Conferences of the continent. Today, SECAM is called to face decisive pastoral and organisational challenges with the courage to open up new prospects.

The Second Vatican Council (1962-1965) gave “Africans the opportunity to meet and become aware of their common interests”, in the words of the historian of the Cameroonian Church Jean-Paul Messina. In effect, three key moments at the beginning of the Council facilitated the creation of a structure of communion and collaboration called the Pan African Episcopal Secretariat (PAES). Firstly, there were days of reflection organised in Rome by the African Society of Culture (in May 1962); secondly, there was the visit of the President of Senegal Léopold Sédar Senghor to Pope John XXIII (5 October 1962); lastly, there was the intervention of Cardinal Achille Liénart (13 October 1962) which suggested mutual knowledge of each other among the Council fathers before voting on the composition of the Council Commissions.

The PAES united all the regional episcopal conferences and their presidents made up the board of directors. The PAES would gradually get organised with a secretariat that was operating during and between the Council sessions. Testimony to solidarity of communion would show itself especially in the manner chosen by the bishops of Africa for the general congregations which involved having a ‘group spokesman’ speak. The French daily Le Monde pointed this out saying that ‘this solidarity was very clear to the Fathers who often referred to it as an example to follow’. This institution, established at the time of the Council, was envisioned by the bishops of Africa so that their presence in the universal Church would be one of involvement and not merely symbolic. The PAES is the origin, not the beginning of SECAM. SECAM is an ‘Association of Regional Episcopal Conferences’, set up in a spirit of collegiality and solidarity after the experience of the PAES. The term ‘symposium’, as the first president of the organisation, the late Cardinal Paul Zoungrana, Archbishop of Ouagadougou (Burkina Faso) noted, underlines fraternity around the Eucharistic table in Christ.

Furthermore, when the visit of Pope Paul VI to Kampala for the consecration of the altar of the Ugandan martyrs, was being planned, Cardinal Zoungrana brought forward the possibility of having the first SECAM General Assembly at the closure of which the Pope would preside. The Congregation for the Evangelisation of Peoples went ahead with consultations in 1968 with a positive result. Pope Paul VI, while presiding at the closing Mass on 31 July 1969, declared: “You Africans are now missionaries to yourselves. The Church of Christ is truly planted in this blessed land (…), you can and you must have an African Christianity”. At that moment, we may well say, the long journey of SECAM began, and with a clear objective.

Fostering communion

Its mission consists in preserving, encouraging and fostering communion, joint action and collaboration between Episcopal Conferences in the whole of Africa and Madagascar, by mans of regional conferences, especially in these sectors: continuation of the initial apostolate of the first evangelisation of those who have not yet received the message of Christ; in-depth evangelisation of the African in his culture and his social and political life; the promotion of integral human development; ecumenism and interreligious dialogue in Africa;  the promotion of institutes of research and pastoral and theological formation; periodic consultations on the main questions regarding the Church in Africa and in the world; the promotion of organic pastoral policy in continental Africa and its nearby islands (cf.Ecclesia in Africa,5).

In order for its action to have an impact on the continent, SECAM does not deal with individual bishops but rather with Regional Episcopal Conferences. Originally nine in number, they now number eight since the amalgamation in West Africa of the Anglophone and Francophone Regional Conferences. Each of the Conferences has its own particular geographical and cultural physiognomy. Within their own areas, they are dynamic and functional. Beyond them, as regards continental structures, the challenges are great and require the attention of SECAM.

Equipped with adequate instruments

Even though SECAM has succeeded, against all expectations, to hold its assemblies for the past fifty years, there are still some great pastoral and organisational challenges to be met. Pastorally, the themes that are emerging from SECAM Assemblies do not seem to have much effect on the Regional Conferences, not to mention the dioceses, parishes and small Christian communities.

However, it is possible to see something concrete ad intra in the form of intermediate institutions such as the Biblical Centre for Africa and Madagascar (BICAM) dedicated to the Biblical apostolate; the Faith-Culture-Development Forum which is concerned with linking faith and culture; the Catholic Universities, several of which are regional and are organised within the Association of Catholic Universities and Institutes of Africa and Madagascar (ASSUNICAM); the Confederation of Conferences of Major Superiors of Africa and Madagascar (COSMAM set up by SECAM). These structures operate trans-regionally. One would expect to see more tangible results in society and in the Church. Among others, there are two great challenges that are an obstacle to the functioning of SECAM in its mission and in its ambitions: funding its activities and its ability to mobilise the bishops of the entire continent around certain pastoral orientations. However, these challenges cannot be met without first changing the juridical nature of SECAM.
While this lacuna has been deplored for quite some time, the desire formulated by Pope Francis in his Apostolic Letter Evangelii Gaudium, 32, opens the way to an updating of SECAM.

The Pope says: “The Second Vatican Council affirms that, like the ancient patriarchal Churches, episcopal conferences are in a position ‘to contribute in many and fruitful ways to the concrete realization of the collegial spirit’”. However, this desire has not yet been fully realised because Episcopal Conference statutes have not yet been sufficiently worked out which see them as subjects with concrete attributes, including some authentic doctrinal authority. Excessive centralisation, instead of assisting it, complicates the life of the Church and its missionary dynamic.

A Law of Its Own

The Congolese theologian Ignace Ndongala has already discussed this topic in his ecclesiological research in which he analyses the voice of the African bishops from the Council to the African Synod of April/May 1994. He considered desirable the autonomy of the African Churches, especially through their having a Law of their own. This autonomy seems to be the necessary condition if the Church in Africa is to be considered important. One sign has remained deep in the heart of Africa from the time of the Synod: the Rwandan genocide of 25 years ago. This event still questions the Church in Africa as to its Christian hope and the depth of its faith in Christ.

The theme of the second Synod, the Church in Africa at the service of reconciliation, justice and peace (4-25 October 2009), centred precisely on the sufferings of the continent. Yet, SECAM has not yet managed to formulate an organic continental pastoral. However, it must be recognised that, ad extra, SECAM ensures a meaningful presence of the African Church internationally and in the universal Church. It renders it visible among the chorus of peoples and nations that confess Christ the Redeemer. This was clearly seen during both Synods (April/May 1994 and October 2009), organised in the heart of Catholicity. The Golden Jubilee is without doubt an opportunity for a continental revival in the hope of adopting new perspectives.
The sense of belonging to a specific region of the world we call ‘Africa’ was affirmed during Vatican II through PAES, before the OAU (Organisation for African Unity) was set up in 1963. The SECAM jubilee ought to be a reminder of the audacity of its origins, so as to take up the challenges of true communion and solidarity.

Paul Béré
Burkinabé Theologian

 

Philippine. Modern Day Missionaries of the World.

Overseas Filipino Workers (OFWs) take and practice their faith fervently wherever they go, wherever they are. That is why the Catholic Bishops Conference of the Philippines appreciates the role of OFWs as modern day apostles of evangelization in the foreign countries
where they work.

Mary Jane Soriano, a 25-year-old college graduate Filipino domestic worker, has been working in Hong Kong for some years. During her stay there, she always made it a point to attend the Sunday Mass in a local church, even if her employer and his family belonged to another religion.
Besides Mary’s humility, simplicity, hard work, honesty and other human qualities that inevitably impressed her employer is her indomitable Catholic faith and the way she practices it – simple ways to keep her life and faith going: always trusting in God, praying daily, being good and doing good to others. Mary is one of the millions of OFWs who are spread all over the world.

An OFW is a person of Filipino origin who lives and works outside of the Philippines. The term denotes Filipinos who are abroad indefinitely either as citizens, permanent or temporary residents of a different country and those Filipino citizens who are abroad for a limited, definite period, such as on a work contract or as students.
About 80 percent of the Philippines’ 107 million people are Catholic and, unlike many other countries where the faith has waned, the majority still practice their religion with enthusiasm. And OFWs take and practice their faith fervently wherever they go.
About 10 percent of the population of the country are OFWs located in more than 193 countries. Half of them are in the U.S. where more than 85,000 Filipinos continue to migrate every year. That is why the Catholic Bishops Conference of the Philippines deem OFWs as today’s apostles of evangelization in the foreign countries where they go to work or migrate.

Cardinal Luis Antonio Tagle of the Archdiocese of Manila

For Manila Archbishop Cardinal Luis Antonio Tagle, OFWs play a big role in sharing and proclaiming the “joy of the Gospel” given their sheer number. “Our overseas Filipino migrant workers have become the big missionary presence,” says Tagle.
Government data shows that over 10 million Filipinos are living and working overseas in varied professions like medical doctors, nurses, engineers, teachers, caregivers, domestic helpers and others.
OFWs bring their faith to wherever they go. It is this faith that many OFWs and their families turn to prayers for guidance and strength to lessen the impact of separation caused by migration.
With millions of Filipino migrants all over the world, Archbishop Gilbert Armea Garcera of Lipa, former chairman of the Catholic Bishops’ Conference of the Philippines (CBCP) Episcopal Commission on Family and Life, said they have become missionaries, living their faith and setting examples to their host communities and countries. Besides being the most trustworthy employees, Filipinos abroad actively participate in church activities as they practice their faith deeply, religiously and vigorously.Filipinos actively take part in church-related activities. They fill empty churches, fill the air with joyous songs praising God. They are the answer to the prayer of parish priests who have only a few old people left in a parish. They are active in the parish.
Archbishop Gilbert Garcera of Lipa in Batangas says, however, while the economy benefits from foreign remittances sent back to Manila, the Philippine government should do its best to introduce and create humane and decent jobs to keep Filipino families intact.
Filipino workers abroad are a big help to the economy remitting about US$2.55 billion annually.
The remittances are hard-earned money from their blood, sweat and tears and products of their sacrifices and sufferings.

The CBCP has called on the government to focus on programs that would raise job opportunities in the country to prevent the flight of Filipino workers, who “have become part of our social concern.”
“How many of them are made to suffer because they are deprived of employment rights, their salaries or travel documents unjustly withheld? How many of them, mostly women, are abused, assaulted or sexually harassed by employers? How many of them suffer the pain of isolation, alienation, and discrimination? And need we talk about the innumerable cases of broken families and conjugal infidelities?” asked outgoing Archbishop Emeritus Angel Lagdameo of Jaro as he enumerated the concerns of the Church with the migration of Filipinos.
Lagdameo said it is about time to look at the “positive aspect” of the global migration of Filipinos. “Along with our smiling faces, we are offering our Christian faith to the receiving countries or Churches, lived in the context of different cultures and religions. This positive aspect is likewise the new challenge of the Filipino diaspora. It is both a challenge and a concern,” Lagdameo said.

“Two million Filipinos have already made the Middle East their home. Would you believe that 30 percent of the entire population of Malaysia, which is 900,000, is Filipinos?” Lagdameo asked.
“Of the 140,000 in Hong Kong, he said, a majority are Filipino domestic helpers. In Italy, only one half of the more than one million Filipinos are listed; the same is said of the one million in Japan,” he added.
“These few examples are only a portion of the migrant Filipinos we find present from America to Asia, from Africa to Oceania, from Russia to Australia and also from Jordan to Saipan,” Lagdameo said.
Amaryllis Torres, a professor at the College of Social Work and Community Development of the University of the Philippine and social scientist, says there are many flipsides to Filipino migrant workers. Due to the OFWs phenomenon, there are many “social costs”– children grow up without their parents’ physical presence and guidance; instead they are taken care of by grandparents or other relatives, posing many challenges for children. Another aspect is when one of the parents is away, there are reports of illicit relations.
“How to balance the economic factor with social cost is the big challenge for the country and church,” Torres said. According to observers, about 5,000 Filipinos leave the country daily in search of employment overseas. “It is a dream that there would be a day when no Filipino would ever leave the country in search of a job abroad for the sake of the family,” she said.

Santosh Digal

Advocacy

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