TwitterFacebookInstagram

South Sudan. Pope Francis: “No more war!”

On his knees before President Salva Kiir and the Vice-Presidents Designate who are to open a new government this month of May: “Peace is possible, let the armistice be respected. The people are worn out by past conflicts”.

With some difficulty, he bent down before the political leaders of Sudan and kissed their feet. Pope Francis, concluding a spiritual retreat for peace in that tormented region of Africa, humbly bowed to the ground before Salva Kiir Mayardit, President of the Republic and the Vice-Presidents Designate  Riek Machar Teny Dhurgon, Taban Deng Gai and Rebecca Nyandeng De Mabio, widow of the former leader of Sudan, John Garang. He then presented them with a Bible signed by him, the Archbishop of Canterbury and Primate of the Anglican Communion Justin Welby, who ardently desired the meeting should take place, and by Reverend John Chalmers, former Moderator of the Presbyterian Church of Scotland. The Bible was inscribed with the message: ‘Seek what unites. Overcome what divides’.

Pope kisses feet of South Sudan’s leaders to encourage peace.

Addressing the leaders of South Sudan, Pope Francis said: “You have begun a process – with reference to the 17th peace agreement that will come into force on 12 May – and I therefore appeal to you to seek what unites you, starting from your belonging to a single people, and to overcome what divides. The people have become tired and worn out by past wars: please, remember that, with war, you lose everything! Your people are now longing for a better future brought about through reconciliation and peace. It was with great hope that, last September, I learned that the political representatives of South Sudan had reached a peace agreement. I therefore congratulate the signatories of that document, both those here present and those who are absent, excluding no one and, first of all, the President of the Republic and heads of the political parties for having chosen the path of dialogue, for their readiness to be reconciled and for their desire to implement what was agreed upon. It is my heartfelt wish that hostilities may cease for good, that the armistice be respected! – that political and ethnic differences be overcome and that the peace should last, for the common good of all the citizens who dream of starting to build up their country”.

In conclusion, the Pope emphasised: “As your brother, I ask the three of you, who have signed the peace agreement, to keep the peace. I ask this from the bottom of my heart. Let us forge ahead. There will be many problems but do not be afraid, but solve the problems. You have started a process: may it end well. Yes, you two may fight among yourselves. Do this inside your offices but join hands before the people. In this way, from being mere citizens, you will become Fathers of the Nation. Please allow me to ask this of you with my most heartfelt sentiments”.
The address by Pope Francis and his final blessing took place after two days of spiritual retreat held at Saint Martha House (10 -11 April).

The Pope repeated his desire to go to the country together with the Archbishop of Canterbury and mentioned, “the dear people who have lost their loved ones and their homes, the families that were broken up and never reunited, all the children and elderly people, the women and men who suffer so much due to the conflict and violence that have sown death, hunger, sorrow and weeping”. Appealing for peace, he remarked that “we have clearly heard the cry of the poor and the needy, it reaches up to heaven, right to the heart of God the Father who wants to give them justice and the gift of peace. I think constantly of those suffering people and I implore that the fire of war be extinguished for good, so that they may return to their homes and live in serenity. I supplicate God Almighty that peace may come to your land and I also turn to all people of good will so that peace may come to your people”.

South Sudan, having won independence from Sudan in 2011, saw, in December 2013, the outbreak of ethnic conflict between the government forces of the President, an ethnic Dinka and those of the former Vice-President Machar, an ethnic Nuer, which caused more than 400,000 deaths and more than four million homeless. With the Revitalised Agreement on the Resolution of Conflict in South Sudan (R-ARCSS), signed last September, and which comes into force on 12 May, a new transition executive will be formed including representatives of both parties to the conflict. Together with President Kiir and Vice-President Machar, there will also be four other Vice-Presidents representing four  ethnic groups. (S.N.)

 

 

Laura Mvula. A Gospel for the Third Millennium.

A voice that  radiates all the moods and colours of Africa.

She is one of the brightest stars of contemporary pop. A rather limited description in that her music is a combination of the Gospel music she grew up with and the soul music of the masters, the real old jazz-blues and danceable funky, with electronic experimentations that, for many, are an echo of those of Laurie Anderson. Laura is English (born in Birmingham), but she is first and foremost a citizen of the world. This is shown by her Afro image and her documented Caribbean origin to which we must add her marriage to a former Congolese schoolmate.

While the impact of her songs on the music world seems to be packaged according to Western tastes and groupings, her voice radiates all the moods and colours of Africa: especially those brought to the Caribbean by her forefathers, together with the tragic results of slavery. It was perhaps for these reasons that she grew up listening to Gospel music, the sort of music that, more than all others, succeeded in embodying the sufferings of generations of transported slaves, their prayers, their hopes of freedom and their profoundly all-embracing, and therefore carnal, spirituality.

Success came suddenly and — something not to be taken for granted — she was immediately approved and shared by the world of critics. Her success was hard to manage partly due to some difficult comparisons: the new Nina Simone, Minnie Riperton or Amy Winehouse. Her popularity helped to release her from a painful trauma: her parents’ divorce when she had just turned twenty, followed by anxiety and depression which her music gradually healed, transforming her into one of the brightest stars in contemporary crossover pop. Last June her second record was issued, an album that concedes nothing to the easy banalities of chart pop, preferring to explore and interchange, crossing avant-garde modernisms and reminiscences as old as her roots.

Eighteen songs that seem to reflect all the strivings and hopes of her interior world and, equally, the world revolving round her. She was supported in its production by such prestigious personalities as producer Nile Rodgers, guitarist John Schofield and even the famous London Symphony Orchestra.
The lyrics reflect her anxieties and values: the incalculable value of small gestures of love, such as the struggle for the civil rights of African Americans. This is a record full of stylistic suggestions and nuances, suggesting most of all the therapeutic potential of music for all disturbed souls.

Franz Coriasco

 

A Nun faces big multinational corporations.

Sister Nathalie Kangaji has never been ready to accept injustice. She has been fighting for ten years as coordinator of the Legal Aid Center (CAJJ) in Kolwezi, in the south of the Democratic Republic of Congo (DRC), for the rights of the most disadvantaged who are facing multinational corporations, including Swiss based Glencore, acting in this region rich in precious minerals.

It is hard to imagine how Sister Nathalie, a discreet and rather shy little woman, can stand up to big mining companies. However, you feel she is one of those people whose faith can move mountains. The small victories she records give her the strength to continue her fight.
Born into a modest family in Likasi, 200 km southeast of Kolwezi, Nathalie joined the Congregation of Our Lady of St. Augustine, in 1990, at the age of 19. “I’ve always been outraged by the misery I saw around me – she says-. Faith has given me the strength to commit myself to improve the lot of my brothers and sisters.”

Sister Nathalie began her work for prisoners in the local Justice and Peace Commission. “But it did not bring any concrete effect. I wanted to get to the root of the problems, especially because the poor people are too uninformed to be capable of defending their rights properly.”
Therefore, in 2008, she created the Legal Aid Center (CAJJ), with a group of friends and the help of Action de Carême (AdC) – Lenten Action – and Pain (PPP) – Bread for the neighbor.

Since its creation, the center has developed well, and never missed work. In addition to common law cases, the 10 or so employees deal with the grievances of the communities affected by the booming mining activities around Kolwezi. The city is indeed the epicenter of an intense copper and cobalt extraction activity, the last one an essential metal for the modern digital industry. The land around Kolwezi is thought to contain nearly 60% of the world’s reserves of cobalt. An inestimable wealth that does not in any way benefit the inhabitants.

The two most profitable sites in the area are operated by the Kamoto Copper Company (KCC), a subsidiary of the Swiss multinational Glencore, based in the canton of Zug. These companies have made some investments for the population in recent years. But according to Sister Nathalie, damages caused by the extractive activities are much greater than benefits. They mainly concern water, air and soil pollution, as well as the people’s having to relocate.

In particular the thousands of trucks daily transporting ore to the ports on the East African coast cause significant problems. The clouds of dust raised greatly affect the quality of the air and the poor dispensaries of the region do not manage to cope with the many resulting respiratory diseases. Flows of sludge and chemicals from the mines have also polluted streams and crops adjacent to the sites. Many inhabitants have been cut off from their economic and food sources.

The CAJJ, therefore, helped the Moloka villagers, which is near to one of KCC’s mines. From July 2013 to September 2014, toxic spills spread on the fields of 26 peasant families. KCC and Glencore began by denying their responsibility.
But thanks to the pressure exerted by the CAJJ, and also in Switzerland by the AdC and PPP, the multinational agreed to pay to the injured families a compensation of several tens of thousands of dollars.

“Local justice is often not very effective – says Sister Nathalie -. Because there is a great deal of corruption among the authorities. And they dare not oppose the multinationals. But when the pressures on corporations is made in the West things move on. They value their public image, and when it is threatened, they act.”

Congolese justice should uphold justice. But, according to Sister Nathalie, there is a lack of political will. And the change of power, with the election of the new President, Felix Tshisekedi in January 2019, does not give too much hope. “The new president will have little room for maneuver anyway, already because the results of the elections are doubtful, as observers of the Catholic Church have noted. Moreover, he does not have a majority in Parliament and has not yet been able to form his government. Whatever the case may be, he will not have his hands free to carry out the reforms that would be necessary.”

Faced with the incompetence of the public authorities, the Catholic Church is a major social actor in a large part of the DRC, says Sister Nathalie. In addition to the management of schools, hospitals and social services, the Church is committed to improving the rule of law and democracy: “The Catholic Church has a great prophetic role in society, which includes to denounce evil and to announce the truth”. She also raises the importance of international aid for the development of her country. In particular to ensure that the population benefits more from its immense natural wealth.

To this end, she stresses the importance of the campaign for responsible corporation, supported notably by AdC and PPP: this would be the only way to require Swiss-based companies, such as Glencore, to fully respect human rights and environmental standards also abroad.

Raphael Zbinden

 

 

Migration. Climate Change, Environmental Degradation and Conflict.

African migration patterns do not happen in a vacuum. Rather, they are situated within major trends on the global stage that have also affected the continent, namely climate change and environmental degradation and conflict.

Environmental changes or disasters have also been associated with permanent migration. There have been attempts to relocate populations from areas that are chronically affected by droughts and famines, such as in Ethiopia in the 1980s. Climate – and conflict – induced food insecurity in developing countries is on the rise; in 2016, globally, 108 million people faced crisis – level food insecurity or worse. This represents a 35% increase, compared with 2015, when almost 80 million people faced such insecurity.

In recent years, war, terrorism and conflict have resulted in large numbers of food insecure people in need of urgent assistance in South Sudan (4.9 million), northeast Nigeria (4.7 million), Somalia (2.9 million), Burundi (2.3 million) and the Central African Republic (2 million). Such conditions have worsened in some countries, with the risk of famine in parts of northeast Nigeria, Somalia and South Sudan, and can contribute to new, major waves of migration.

Patterns of Migration

International migration in Africa, expressed as a share of total population, has been declining since 1990. It declined to levels below 2% in 2017, which is lower than the global average (3.4%).
In 2000-2017, the number of international migrants in Africa increased from 15 million to 25 million (or by 67%), at an average of 2.8% per year. As a result, the percentage of all international migrants residing in Africa increased from 9% in 2000 to 10% of the global total in 2017.

In relation to the population of Africa, the incidence of emigration (or the stock of its emigrants in the continent’s total population) is among the lowest in the world, owing to Africa’s high population growth rate. Africa also has the lowest median age of migrants in the world, at 31 years, and a faster rate of growth in its migrant stock than the global average; only Asia has a faster rate of growth.

Rising Immigrations Levels

The absolute number of international migrant stocks reveals the main destinations of migrants in Africa. In 2017, the main receiving countries were South Africa (4.0 million), Ivory Coast (2.2 million) and Uganda, Nigeria, Ethiopia and Kenya (each exceeding 1.0 million, in descending order). The main receiving countries of intra-African international migrants were South Africa (2.2 million) and Ivory Coast (2.1 minion), highlighting their importance as migration hubs. Uganda, Ethiopia, Nigeria and Kenya (each exceeding 1 million, in descending order) were also major receiving countries of intra-African international migrants.

South Africa and Libya have the highest stock of immigrants in Africa. However, turning to immigration within the continent, in South Africa demand for labour in the mining and construction sectors remains an important driver of migration. Demand for domestic work and informal trade have also emerged as significant drivers of migration.
Agriculture remains an important driver of migration to Ivory Coast. More diversified economies such as Kenya attract labour from other regions. Since the 1980s, Libya has been a major destination for migrants from outside Africa, notably from Indonesia and Iraq, with demand in its oil industry fuelling economic migration. Since 2010, however, Libya has become a major transit country for migrants heading to Europe, due in large part to its strategic location on the Mediterranean Sea and as a destination for migrants from sub-Saharan Africa.

Immigration has played different roles in countries. In 1990, the countries with the highest share of migrants in total population were: Djibouti (20.7%), Ivory Coast (14.8%), Gabon (13.4%), Gambia (12.9%), Malawi (11.9%) and Libya (10.3%9. In 2017, they were: Equatorial Guinea (17.5%), Gabon (13.8%), Seychelles (13.6%), Libya (12.4%) and Djibouti (12.1%). The countries with the lowest shares of immigrants in both 1990 and 2017 were: Madagascar, Morocco, Egypt, Eritrea, Lesotho, Morocco and Tunisia (between 0.1 and 0.5%). Political instability in Eritrea and Somalia likely contributes to the prevalent low levels of immigration. (F.M.)

Young People. Always Missionaries.

It doesn’t take much to make young people missionaries. Even those who are most frail, limited and troubled can be missionaries in their own way, for goodness can always be shared, even if it exists alongside many limitations.

A young person who makes a pilgrimage to ask Our Lady for help, and invites a friend or companion along, by that single gesture is being a good missionary. Inseparable from a “popular” youth ministry is an irrepressible “popular” missionary activity that breaks through our customary models and ways of thinking. Let us accompany and encourage it, but not presume to overly regulate it.

 If we can hear what the Spirit is saying to us, we have to realize that youth ministry is always missionary. Young people are greatly enriched when they overcome their reticence and dare to visit homes, and in this way make contact with people’s lives. They learn how to look beyond their family and their group of friends, and they gain a broader vision of life. At the same time, their faith and their sense of being part of the Church grow stronger. Youth missions, which usually take place during school holidays after a period of preparation, can lead to a renewed experience of faith and even serious thoughts about a vocation.

Young people can find new fields for mission in the most varied settings. For example, since they are already so familiar with social networks, they should be encouraged to fill them with God, fraternity and commitment.

Young people need to have their freedom respected, yet they also need to be accompanied. The family should be the first place of accompaniment. Youth ministry can present the ideal of life in Christ as the process of building a house on rock (cf. Mt 7:24-25). For most young people, that house, their life, will be built on marriage and married love. That is why youth ministry and the pastoral care of families should be coordinated and integrated, with the aim of ensuring a continuous and suitable accompaniment of the vocational process…

The community has an important role in the accompaniment of young people; it should feel collectively responsible for accepting, motivating, encouraging and challenging them. All should regard young people with understanding, appreciation and affection, and avoid constantly judging them or demanding of them a perfection beyond their years.

There is also a special need to accompany young men and women showing leadership potential, so that they can receive training and the necessary qualifications. The young people who met before the Synod called for “programmes for the formation and continued development of young leaders. Some young women feel that there is a lack of leading female role models within the Church and they too wish to give their intellectual and professional gifts to the Church. We also believe that seminarians and religious should have an even greater ability to accompany young leaders”…

From Post-Synodal Apostolic Exhortation
“Christus Vivit” of Pope Francis
to Young people and to the Entire People of God

Jihadism in the Indian sub-continent.

The Easter Sunday bombings in and around Sri Lanka’s capital left hundreds dead and injured. In recent years, besides becoming a base for hundreds of foreign fighters, the Indian sub-continent has also become fertile terrain for the expansion of the main Islamist
terrorist groups.

On 3 September 2014, Ayman al-Zawahiri announced the formation of a new branch of Al Qaeda in the Indian Subcontinent (AQIS), whose chief purpose was to spread Jihad in the whole area, especially in Pakistan, India and Bangladesh. In June 2017, AQIS published a ‘Code of conduct for the Mujahidin of the sub-continent’, where the group indicated targets in the area. Starting in 2015, hundreds of men, mostly from Bangladesh and the Maldives, went to join the Islamic State (IS) in the Middle East. Furthermore, many groups in the subcontinent became affiliated to IS which, by means of online propaganda, tutorial videos, sermons and online magazines, is trying to expand in southern Asia

Jihad in India 

Terrorism in India is a very complex phenomenon. In the ‘Code of Conduct’ AQIS indicated its objectives in India: to attack the police, Hindu organisations and military personnel. The text criticised the oppressive policies of the state of India towards Kashmir Moslems, the alliance of India with the USA and conflict over water with Bangladesh, understood as an attempt to bring Bangladesh Moslems into subjection. The Indian Moslems who decided to follow the way of the Jihad usually approached the Kashmir insurrection, with the aim of creating an Islamic state ruled by Sharia Law.

Among the largest groups operating in India, Jammu and Kashmir, probably receiving support from the Pakistan government and the ISI, we find Hizb-il-Mujahidin (HM), Jaish-e-Mohammad (JeM) and the Indian Mujahidin (IM). The IS, instead, has declared several times its intention of expanding its presence in India, seeking to exploit poverty and inequality in education and in the workplace suffered by the Moslems. IS has attempted to infiltrate the complex political scene in Kashmir by creating a Wilayat Islamic State in Jammu and Kashmir (ISJK). Up to now, the Jihadist propaganda has not succeeded in taking root in India for various reasons.
For the past three years, Indian intelligence has extinguished at birth the fires of aspiring extremists by means of de-radicalisation initiatives. The Indian army, instead, conducts regular anti-terrorist operations in Jammu e Kashmir. In the world of anti-terrorism, India is a founder member of the Global Counter-terrorism Forum (GCTF) and of the Group for international financial action against recycling (GAFI) to counter the financing of terrorism.

Terrorism in Pakistan

There is a different situation in Pakistan whose governments, since the early eighties, particularly through its Secret Service (ISI), have often supported Islamist and Jihadist groups against India, against the Shiite minority or to destabilise Afghanistan. No government has opposed the expansion of these formations whose proliferation has become a threat to internal security.

Some of the more active groups are Lashkar-e Taiba (LeT) and Tehreek-e-Taliban Pakistan (TTP). The objectives of  LeT include the exportation of the Jihad to all of southern Asia, Russia and China. The TTP is an umbrella organisation composed of fifteen distinct Pakistani Taliban factions, whose operations base is in the federally administered tribal area (FATA). AQIS, for its part, has reached a symbiotic agreement with various Pakistani groups such as Harakat-ul- Mujahidin, Harakat-ul-Jihad-al-Islami, Lashkar-e-Jhangvi and militant Pakistani Taliban who have broken away from the TTP.
The Islamic State took up a position in the mountainous region between Pakistan and Afghanistan in 2015 and has begun to strike especially the Shiite minorities. The Jihadist groups of  Jundallah, Tehreek-e-Khilafat Pakistan (TKP), of Jamaatul Ahrar and militants who left the TTP of the tribal area of Orakzai, have decided to swear allegiance to the Calif, drawn by the possibility of higher payment. Pakistan is a fertile ground for IS to recruit foreign fighters. Intelligence functionaries in Pakistan have stated that at least 650 Pakistanis have fought in Syria, Iraq and Yemen or were enrolled in the ISK (Islamic State Khorasan).
The activity of Islamist organisations in the rural centres and more unstable places more deeply affected by unemployment and social inequality, has conducted increasing radicalisation within prisons, university campuses and in different areas of the Punjab  and of Baluchistan. The actions of Pakistani counter-terrorism, which initially aimed only to contain and control the Jihadist groups, are now transformed into a veritable military intervention against them, both in the tribal areas, with the Zarb-e-Azb military operation in Waziristan, and also in other areas of the country with the Radd-ul-Fasaad
military operation.

In other parts of the subcontinent

In the rest of the Indian sub-continent, the situation is greatly diversified. Nepal is faced mainly with problems related to trans-frontier terrorists. Bhutan has no problems related to terrorism but, nevertheless, the royal government has taken counter-terrorism measures. The Maldives, on the other hand, have become one of the main recruiting areas of the Islamic State. Male, the capital, is one the most overcrowded cities in the world with a high rate of poverty due also to a large share of the income from tourism being pocketed by a few local and international businessmen. Since the war in Syria started, around 200 Maldivians went to join the IS armies.

In Sri Lanka, on 21 April, Easter Sunday, a terrorist attack when three Christian churches across the country and three luxury hotels in the commercial capital Colombo were targeted in a series of coordinated suicide bombings which killed 370 people and wounded 500.  According to government officials, all seven of the suicide bombers in the near-simultaneous attacks were Sri Lankan citizens associated with National Thowheeth Jama’ath, a local militant Islamist group with suspected foreign ties.
In Bangladesh the unifying purpose of the Islamist organisations in the country is to establish a state governed by Islamic law. This is why AQIS and IS have chosen this strategic area for the spread of Jihadism in all of Asia.

In recent years, the Jihadists have created a network of radicalisation within the Madras schools, the hospitals and training centres. AQIS has managed to infiltrate the country by allying itself with various local Jihadist groups such as Ansar al-Islam, Harkat-ul Jihad Islami (HJI), Jamaat-ul Mujahidin Bangladesh (JMB) and Ansarullah Bangla Team (ABT). As regards IS, it has been present in Bangladesh since November 2015. The young Jihadist cells with ties to the Caliphate are very decentralised, are non-hierarchic and communicate by means of message apps. Only about 40 Bangladeshis went to join IS in the Middle East, since the majority of Jihadist groups have national objectives. In May 2017, at the request of Intelligence, the Rapid Action Battalion (RAB) carried out a number of raids throughout the region of Dacca, arresting many IS affiliates. As to counter-terrorism, the Bangladesh government has increased cooperation with India and the United States. In its efforts to prevent the financing of terrorism, the country is a member of the Asia/Pacific Group on Money Laundering (APG) and of the Financial Action Task Force (FATF).

 Daniele Garofalo

A New Season of Stifled Democratic Aspirations Begins in North Africa.

Another so-called Arab – or at least North African – Spring? Given the significant risks and the fact that a few hundred lives have already been lost, rather than spring, geopolitical ‘meteorologists’ might use a less charming season as a metaphor for the civil revolts, wars and political overthrows now affecting  Sudan, Algeria and Libya. For better or worse, there is a desire for change, even if there are few chances that any substantive change will occur.

On April 11, 75-year old Omar Al Bashir resigned, or was forced to do so, after wielding power for the past 30 years. He himself assumed power after staging a military coup in 1989. During his tenure, Sudan flirted with a Islamist inspired politics. Since 2010, the country was forced to renounce oil revenues after South Sudan seceded in a referendum, widely praised by the ‘international community’. The question now is whether or not, it too will endure the ‘Libyan experience’. Perhaps, the pattern might be closer to that of Egypt. Indeed, for the time being, Sudan’s political fate rests in the hands of the Transitional Military Council. The Council has started choosing or evaluating potential candidates for the role of president, being sure not to clarify what sort of role the Council itself would play in this ‘transition’ or even the government that shall emerge from it.

The seasoned gambler might place his/her bets on what seems most likely scenario. Predictably, the Military Council appears to have no interest in abandoning the scene after organizing elections. It seems intent on influencing the outcome, playing a major role, nominating candidates. But, as usual, instability generates unpredictability. Sudan is no exception; and Bashir’s resignation, just as Qadhafi’s demise in Libya or Bouteflika’s departure (and that of his close allies) from the Algerian political scene opens the oath to what the Probability expert Nicholas Nassim Taleb calls ‘Black Swans’, Pandora’s boxes by another name.
As in the case of Libya, dictators or so-called strongmen in, have given the semblance of being able to keep public order even if at the cost of ‘human rights’. But, one of the ‘known unknowns’ to paraphrase former U.S. secretary of defense, Donald Rumsfeld, is that there is no assurance that a ‘strong’ man will be replaced by a ‘just’ one, let alone by one intent on governing democratically. Just as Algerians and Libyans, or Egyptians, the Sudanese people’s desire for democracy faces a considerable risk of being stifled by yet another manifestation of military or authoritarian power. The Sudanese Army has already announced it would suspend the Constitution until at least 2021, thereby suppressing the aspirations of those who took to the streets against Bashir. Moreover, the usual suspects are becoming increasingly involved, while Sudanese parties, including affiliates of the Muslim Brotherhood, try to reach compromises in Parliament through the ‘Freedom and Change’ coalition, the foreign meddling has begun:

Egyptian President al-Sisi has promptly backed Sudan’s military ‘interim’ junta while, not coincidentally, Saudi Arabia and the United Arab Emirates have already promised some $3.0 billion in economic aid. Do you remember these? They’re the same who have backed General Haftar and his ‘Montgomery vs. Rommel’ inspired adventures in the Libyan deserts. And Haftar himself has reportedly decided to visit Khartoum to meet the Junta members. It should be noted that Haftar’s LNA features a sizeable number of Sudanese, mostly Darfur Arabs (janjaweed) ‘mercenaries’. For its part ‘Freedom and Change’ has withdrawn from negotiations with the military junta, having understood that the generals and colonels will not back down and that Bashir’s departure might best be understood as another case of President Morsi in Egypt.

Huge street protests in Algeria

Politically, the most significant of these events occurred in Algeria, where, with some hesitation, on April 1, Abdelaziz Bouteflika resigned as president of Algeria. As the Algerian media hailed, it was no April Fool’s joke; the 82-year old Bouteflika first became president in 1999. For years he has been ill, and even lost his ability to speak and walk after a stroke in 2013. In fact since becoming president in 1999, he suffered from various illnesses and from about 2005 he was rarely seen in public. In recent weeks, after the start of huge street protests against him and the group of people accused of governing the country by taking his place, he had decided to withdraw his candidacy for a new mandate and had lost the support of the army.

Bouteflika succeeded Gen. Liamine Zéroual, who served as President of Algeria from 1994 until 1999. During that time, marked by violence and civil war, Bouteflika served as foreign affairs minister. It seems that Zéroual fell out of favor with the military, encouraging him to resign. It sounds rather familiar; for it’s clear that Bouteflika reluctantly made the decision to resign, just weeks after announcing he would run for a fifth consecutive (five-year) term. Once again, the army has stepped in to decide and, no doubt, it will play a major role in determining who will fill Bouteflika’s vacant post – regardless of what the tens of thousands of young people, most of whom less than 30 years old may think. The Army – borrowing from the example of the FIS protests of 1991, from Tahrir Square in Cairo, and to a lesser extent Tunisia, eight years ago – decided it would be too dangerous to confront the largely peaceful protests with violent repression. Just as in 1999, the Army has raised a malleable figure to the presidency: Abdelkader Bensalah even if only for an interim period, leading to elections in July of 2019.

The Four B’s

Unlike 1999, when war-weary Algerians (some 200,000 people are believed to have died in the conflict), wanted stability, protesters have endured years of economic hardship. Like many oil producing countries, in the Arab world and beyond (Venezuela for example), the natural resource encourages dependency. When oil prices were high, Bouteflika, and his predecessors, could ‘buy’ popular support by keeping people fed and clothed through generous subsidies and social services. But, as oil prices have been falling over the past four years (recovering now, but too late for the outgoing president), public anger has intensified beyond the proverbial ‘stomach’. Bouteflika’s resignation; and his replacement by Bensalah may prove inadequate or too weak; particularly, as the interim president was in Bouteflika’s close circle.

Algeria’s interim president Abdelkader Bensalah

Bensalah has the unpleasant task of pursuing those close to Bouteflika for various allegations of corruption and other crimes to appease the people’s demand for justice, while also ensuring the continued support of the Army. He’s bound to step on some powerful toes, having already targeted two close Bouteflika associates, accusing them of money laundering. The people consider others, even if not facing formal charges, as guilty by association, demanding the resignation of the four ‘B’s. The first is out; and that would be Bouteflika. Tayeb Belaiz, chief of the Constitutional Council, resigned. But, prime minister Noureddine Bedoui remains in his chair. The fourth ‘B’ is, President Bensalah himself. It’s difficult to see how Bensalah will lead Algeria toward new elections. He is pursuing, with the Army’s consent, a legal ‘witch-hunt’, going after friends and enemies of the regime, who may or may not have committed financial crimes, to quell the public anger, believing that justice, or the semblance thereof, will fix the country’s troubles. Rather, the political and military establishment should be planning ways to lead Algeria out of its chronic economic quagmire, while conducting a soft reform of the justice system to ensure fairness rather than ‘expedient revenge’. The focus on justice rather than politics seems to be a way to distract the people, deflecting attention from the fact that whoever runs for the presidency – presumably Bensalah as well – will have to tow the Army line.

Gen. Haftar in Libya

And then there’s the issue of the dangers that a democratic Algeria might pose for the rest of the North African region – especially for Egypt. While, Algeria, Tunisia and even Libya have experimented with democracy, President al-Sisi was the big winner in a national referendum to extend presidential term limits, all but guaranteeing his tenure until at least 2030. In other words, nothing has changed since Mubarak. Tahrir Square was mere ‘Kabuki’ theatre. Clearly, democratic neighbors represent an existential threat and a dangerous ‘inspiration’ if successful.

General Khalifa Haftar, head of the Libyan National Army (LNA).

Perhaps, this is one of the reasons that the al-Sisi regime has been backing the offensive into western Libya by General Khalifa Haftar, the leader of the Libyan National Army (LNA), which effectively controls the Eastern Libyan government in Tobruk. Haftar, whose main allies are Egypt, the United Arab Emirates and Saudi Arabia, has also enjoyed support from various European players – France in primis, Partially Russia and from the United States (which have officially backed the Government of National Accord led by Prime Minister Fayez al-Sarraj in Tripoli) as well, as suggested by a phone call himself and President Trump on April 15. A number of international players have decided that stability, even if it could lead to a return of dictatorship, is better for Libya (and for their own interests) than the oddly anarchical status-quo of a sparsely populated, country split between essentially three governments and a variety of fiefdoms or city-states (such as Misurata), vying for control of oil and gas, which happen to be Africa’s largest reserves thereof.

The timing of Haftar’s advance appears to coincide with a meeting the Libyan general with Saudi Arabia’s King Salman in Riyadh on March 27. While there’s no official word about any Saudi marching ‘orders’; the timing of Haftar’s advance was evidently calculated to sabotage the planned and UN sponsored Ghadames National Conference, which was to be held between April 14-16 – now postponed indefinitely. The Conference aimed to produce a political solution to Libya’s crisis, bringing together the various regions, governments, tribes and top militias. Whatever else Haftar will have won or lost, his allies (those in the Gulf especially) have already secured a victory by interrupting the Conference. Haftar’s rash actions have also dug out the hypocrisy of so much meddling, and from the West in particular. After bombing and facilitating the demise of the Qadhafi regime and Libya’s stability in 2011, Haftar’s march on Tripoli has helped demonstrate, if it were not clear already, that external actors – big powers and their freedom infused exhortations included – are as guilty as Libyans, if not more, of creating obstacles to stability and even democracy in Libya. Indeed, the mess in Libya, if anything else, reinforces the idea that authoritarian solutions are better suited to North African region’s leadership problems than experiments in democracy. Predictably, it seems to occur to no one that meddling and interference may have caused more problems than either democratic or authoritarian regimes.

Alessandro Bruno

 

Herbs & Plants. Xylopia aethiopica. A Spicy Herbal Medicinal Plant.

It possesses great nutritional and medicinal values. The plant is used in the treatment of a number of diseases. And also as a body cream. 

Xylopia aethiopica which is commonly referred to as the grains of Selim, Ethiopian pepper or African grains of Selim, is an evergreen, aromatic tree that can grow up to about 20m in height with a smooth grey bark; it has a 25-70 cm diameter, a straight bole with a many-branched crown. The tree has a short prop or buttress roots, its leaves are simple, alternate, oblong, elliptic to ovate, leathery, the margin entire. The flowers are creamy-green, bisexual and the fruits look rather like twisted bean-pods, dark brown, cylindrical. Each pod contains 5 to 8 kidney-shaped black seeds, and the hull is aromatic, but not the grain itself. It is a native to the lowland rain forest and moist fringe forests throughout tropical Africa. The genus name Xylopia is a greek word (xylon pikron) for ‘bitter wood’, while the species name aethiopica refers to its Ethiopian origin.

Xylopia aethiopica (Family Annonaceae) is a multipurpose tree that is very important in the local economy, supplying foods, a wide range of medicines, and wood. It remains an important traded plant species throughout parts of Africa, sold in local markets as a spice and medicine. The dried fruits of Xvlopia aethiopica; commonly referred to as ‘the grain of Seli’m are used as an herbal medicine. The tree is often cultivated near villages and often protected when growing in the forest.
Xylopia aethiopica possesses great nutritional and medicinal values and all the parts are very useful medicinally, although the fruits are most commonly used for therapeutic purposes. It can be taken as a decoction, concoction or even chewed and swallowed for the management of various aches and pains. Xylopia aethiopica is used in the treatment of a number of diseases including cough, malaria, constipation, uterine fibroid, and amenorrhea. It is also used locally as carminative, stimulant and adjunct to other remedies for the treatment of skin infection.

The bark decoction is administered for the treatment of bronchitis, asthma, stomach-aches and dysenteric conditions and the infusion of the plant’s bark is used in the treatment of biliousness and fever. The mixture of Xylopia aethiopica bark with palm wine is useful in the management of rheumatism, asthma, and stomach-ache. The bark is also used as a postpartum tonic and also taken to promote fertility and to ease   childbirth.
The dried root powder is of Xylopia aethiopica dissolved in alcohol and administered orally as an anthelminthic and as mouth-wash to relive toothache. The powdered root is used as a dressing for skin sores and also rubbed on gums for gum diseases and in local treatment of cancer. The aqueous root concoction is administered after child birth as an anti-infective drug. The decoction is also administered as an antihemorrhagic agent.The leaves are used in traditional medicine to manage boils, sores, wounds and cuts and the decoction of the leaves and roots used as a tonic and also to treat fever and debility. Additionally, the decoction of the leaves is also used as an anti-emetic. The leaf-sap can be administered to treat epileptic seizure. Powdered leaves are inhaled for the treatment of headaches and its decoction used to treat rheumatism. A decoction of the fruit is useful in the treatment of asthma, bronchitis, stomach-aches and the dried fruit used to treat dysenteric conditions.
The fruits are also used as a purgative, emmenagogue, antitussive, anthelmintic and for relieving flatulence. The dried fruit decoction is administered for the treatment and management of asthma.
The fruit of X. aethiopica is also used as a reliever of pain caused by rheumatic conditions. It is also used as a tonic to improve fertility in women and is an essential ingredient in preparation of local soups to aid new mothers in breastfeeding.

The dry fruits are smoked like tobacco and the smoke inhaled to relieve respiratory ailments. Traditional medical practitioners and birth attendants use a decoction of the seeds to induce placental discharge postpartum due to its abortifacient effect. The crushed seeds are applied topically on the forehead to treat headache and neuralgia. The decoction of the seeds is also used as a vermifuge for roundworms.
Apart from the medicinal uses, the powdered fruits of Xylopia aethiopica can be mixed with shear butter and used as body creams.  The powdered dry fruits and seeds can also be used as spice to flavour food. The bark of Xylopia aethiopica is resistant to attack by termites and as such used to make doors and partitions during construction of buildings. The wood is also traditionally used to make bows and crossbows for hunters.
Xylopia aethiopica
contains a number of bioactive compounds including β-pinene, 1,8-cineol, α-terpineol, terpinene-4-ol, paradol, bisabolene, linalool (E)-β-ocimene, α-farnesene, β-pinene, α-pinene, myrtenol and β-phellandrene. Therefore, its medicinal activities may be due to the presence of these bioactive compounds in it.

Richard Komakech

 

Iraq. The courage to go back.

After the liberation of Mosul and the Plain of Nineveh, thousands of Christians are returning to their homes and their communities. Committed Churches.

It was in the summer of 2014 when the Islamic State (IS) men entered the city of Mosul. At the great mosque of Al-Nuri, Abu Bakr Al-Baghdadi proclaimed himself ‘Caliph of the Islamic State’ and declared war on the West. Mosul is an important city in Iraq due to its water reserves. Just 50 km away there is the Mosul Dam, the largest in the country and fourth largest in the Middle East.
Before the occupation, this dam on the river Tigris provided electricity to two million people and water for agriculture in the whole province.

The occupation of Mosul would last three years, three long years of violence, torture and death for all who were not Sunni Muslims. Thousands fled from Mosul and from the Plain of Nineveh.
It was only when the city was liberated that the full extent of the destruction and massacres could be seen. Many Christians decided to return to the liberated city where they now want to rebuild their two thousand-year-old Christian presence there.
Qaraqosh, a small urban centre about 30 km south west of Mosul and known as the main Christian stronghold in the country, has seen the return of an estimated 25,000 Christians: 46 per cent of those who lived there before the IS invasion.
There have also been notable returns to other villages on the Plain: 26 per cent of Christians have returned to Karemlesh, 5 km from Qaraqosh while more than 5,000 Christians, 73 per cent, the highest in the area, have returned to Telskuf, 60 km to the north.

The village of Telskuf was the first to re-consecrate a church, that of St. George, which had been damaged and profaned by IS. In the words of Bishop Bashar Matti Warda: “This is a message of hope and of victory. The Islamic State wanted to eliminate the Christian presence but instead it is the Jihadists who have left while we have returned”.
The churches of Iraq have been in the front line of the reconstruction process. The work of repairing and rebuilding the more than 13,000 homes burned, destroyed or damaged by IS, has been coordinated by the NRC (Nineveh Reconstruction Committee), set up on 27 March 2017 by the three Churches of Iraq: the Chaldean Catholic Church, the Syriac Catholic Church and the Syriac Orthodox Church. Each of the three churches has due representatives in the committee.
Monsignor Timothaeus Mosa Alshamany, Archbishop of the Syriac Orthodox Church of Antioch and prior of the monastery of St Matthew, emphasises its two-fold historic importance: on the one hand there is the ecumenical spirit and, on the other, the real possibility for Christians to return to their roots and live a dignified life. “Today – he said – we are a truly united Church; we are united in the reconstruction of homes on the Plain of Nineveh, in instilling confidence in the hearts of the people living in the villages and in inviting those who left to return”.

Many priests have have been turned into engineers, architects and builders.  Father  Georges Jahola is one of them: he is a Syriac Catholic priest and has coordinated the reconstruction of Qaraqosh. He remarked: “After three years of IS occupation, we returned to find four churches burned down, two Catholic and two Orthodox. One church was completely destroyed and the others badly damaged. We celebrated Mass in the damaged churches. We are now building and restructuring buildings for catechesis and other pastoral activities.
Our priority is to re-establish our Christian presence and to facilitate the return of families who wish to come back. We want to create places where children, the youth and the adults can spend their free time”.
Father Padre Jahola continues, as he recalls the terrible conditions he found in Qaraqosh: “We found a city destroyed both due to being abandoned for three years and also to the fury of the IS. 35% of the houses were destroyed. We were afraid but we did not lose heart. We mapped all the houses, took pictures of them and assigned each building a code number with a description of the damage it suffered. Here in Iraq, if the Church does not see to the needs of these poor people, then nobody else will”.

Today, in places where the black IS flags flew, there are now Christian families. “Almost all the parishes have been reopened – Father Padre Jahola continues – . Just two years ago it was impossible to think of returning to Nineveh However, this now means that we must return to our roots so as to live our faith in communion with that of our ancestors”.The return of Christians to Nineveh after the liberation was not really surprising but the situation is quite different in Mosul.
“The great challenge for us is to restore the confidence of the faithful so that we can work together to create a future for Christians in Iraq”, says Monsignor Michael Najeeb Moussa, a Dominican and the new Bishop of the Chaldeans in Mosul, who was consecrated on 25 January of this year. There are many civil servants and Christian university students who go to Mosul every day but only a few of them have the courage to live there permanently. They are afraid that there may still be hidden Jihadi cells  and that the IS may return. Furthermore, Christians find it hard to trust their former Moslem neighbours, many of whom collaborated with the Islamist fighters. “They prefer to commute up to 85 kilometres and spend the night in their villages on the Plain of Nineveh They do not feel safe here”, Mons. Moussa explains. At present, he cannot live in the city: “85 per cent of the churches of Mosul have been destroyed, including the Archbishop’s House”. Mons. Moussa hopes to return soon and is sure that the presence of a bishop in the city will give new hope to others. “I believe it is possible for Christians to return to Mosul and I believe everything will change when we again start to celebrate Mass as we did for two thousand years, before the coming of IS”.

Monsignor Moussa has played a decisive role in preserving Christian roots. When he fled to Erbil, after the arrival of IS in 2014, he took away hundreds of ancient manuscripts he had been cataloguing and digitalising for decades to preserve the historical patrimony of the Christian people and the entire Iraqi people. Just like his predecessor, Archbishop Emeritus of the Chaldeans of Mosul, Emil Shimoun Nona, Mons. Moussa suffered the same fate as the Christians of Mosul and those of the Plain of Nineveh.
On the night of 9 June, 2014, the IS took control of the city, forcing more than half the population to flee. The few Christians who, during the first weeks of IS occupation, had stayed in Mosul, were at first forced to pay a tax called the ‘jizya’, a so-called ‘protection tax”, imposed on non-Muslims during the time of the Ottoman Empire. However, in order to transform Iraq and Syria into a single Islamic Caliphate, it was necessary to eliminate the religious minorities. As a result, in mid-June, the homes of Christians were all marked with the Arabic letter  «ن», the first letter of the word ‘nasara’: Nazarenes.
The fundamentalists then forced the remaining Christians either to convert, to flee or to be killed. Immediately, endless lines of vehicles and people on foot set out for Iraqi Kurdistan and the Plain of Nineveh. Those who opted to leave had again to flee for their lives on the night of 6 August, 2014, when the IS took over 13 Christian villages on the Plain. In a single night, more than 125,000 of the faithful had to leave their hope, taking nothing with them.
Many of them walked for hours to Erbil and the nearby city of Duhok. Having escaped the cruelty of the militias, the last Christians living in Iraq slept for days in churches, schools and in porticoes before finally finding a home in badly-ventilated tents where the temperature during the hot summer of 2014 often reached 44 degrees.Then, thanks to the local Churches and the generosity of many families, they found lodging in prefabricated houses or rented flats where they lived up to the end of 2017 or even later.

The Islamic State persecution of Christians was not the first suffered by Iraqi Christians. The total number of Christians in the country had gone down from 1,200,000 in 2003 to a little more than 300,000 in 2014. The instability of the country following the war of 2003 and the fall of the regime of Saddam Hussein, created an inferno for the Christian minority, caught in the crossfire between Sunni and Shiite Moslems as well as being directly persecuted.
In cities like Baghdad, Bassora, Kirkuk and Mosul, many Christian families had threatening letters pinned to the doors of their houses. Some Christians had to pay the ‘jizya’ while others had their lands taken from them. The women had to cover their faces like Moslem women. The numerous abductions and killings of members of the faithful, priests and even bishops marked the recent years of Christian life in Iraq. In Mosul, one of the symbols of Christian martyrdom in the Middle East after the fall of Saddam Hussein, was the killing, in hatred of the faith, of over one thousand Christians. With the liberation of the Plain of Nineveh and of Mosul, life is slowly beginning for many Christians, even if they still have a long way to go.

Marta Petrosillo

 

 

South Sudan. A great heart with great faith.

A poor woman takes a foreign mother into her house and looks after her sick daughter. She goes to the church and asks the missionary to pray that the child gets well.

In the eyes of many, Nyamuone is a woman of little account. Her husband abandoned her because, in his opinion, she was unable to manage the household the way he wanted. Now she has no home and she is always someone else’s guest. Even without a husband she has not stopped having children. At daybreak each day she sets out for the forest to gather firewood. She collects a bundle as big as she can carry on her head and carries it to the market to sell to the women cooking food, to get a little money to buy enough food to feed herself and her children that day. She spends the rest of the day doing odd jobs and can be seen in the streets, never idle. If needs be, she is not afraid to ask help from anyone she meets.

One morning I saw her in church, a place she was not familiar with. She approached me timidly and, almost prostrated herself before me. ‘Who knows what she wants’, I thought.  “My daughter is sick, she whispered, come and send away the evil spirit that is in her”. In the Nuer language, any incurable sickness is called a jock, an evil spirit in witchcraft.
At that time I was busy with catechism for the children so I encouraged her to go home and come back in the afternoon. She came back with three daughters: one was about four and the others twins about a year old. One of the twins was sick.  A closer look showed the healthy child in the arms of the four year-old with a nice, dark round face. The sick child in Nyamuone’s arms was light-skinned with straighter hair and a long nose. She looks slender and shows signs of malnutrition. I said: “Tell me the truth. These babies are not twins, are they?”. She nodded in agreement. “And are the other two yours?”. She nodded again.

I then asked her to tell me her story. Following the armed conflict at Malakal, an Ethiopian woman came to Phom. Nyamuone saw her alone at the port and took her to where she herself lived. Nyamuone spoke only Nuer while the other woman had only a smattering of Arabic. Nevertheless, they understood each other quite well. Both were pregnant and, only a few weeks later, they each had a baby girl. The Ethiopian woman, however, was not well: she was weak and was visibly losing weight. Nyamuone looked after her as best she could and started nursing her new-born baby.

When Phom was attacked by the soldiers, they fled to the forest together with others forced from their homes. They had to stay there for about ten days with absolutely nothing. The Ethiopian woman’s condition worsened and she died.
“That is how the little girl became my daughter. Even though she was Ethiopian, she was no stranger to me. We know that the food of the children is always shared. We are all siblings and no one is left out”, Nyamuone explained. “It is also true that the mother will always pay more attention to her weakest child”.

Seeing that the baby was not putting on weight as it should have, she brought it to the hospital at Fangak where the child was found to have tuberculosis. She was admitted and kept in isolation with other children to prevent her infecting others. The treatment would take quite some time. Nyamuone would have to work very hard every day to provide the daily needs.She ended her story asking for the prayers for which she came. We prayed together and she went away in peace, certain that the evil spirit had been driven out. The child could now get well without any further trouble.As I watched that woman slowly leaving the church, I began to see her in a different light. Nyamuone has great faith and I can only admire her great compassion and the help she is giving that child.
Fr. Christian Carlassare

 

The Lack of Solidarity of International Trade.

Faced with the evident failure of the multilateral free trade and investment agreements promoted by the European Union (EPAs, TTIP, MERCOSUR), Europe has developed its commercial strategy through bilateral economic agreements with third countries.

The last of these bilateral agreements has been the one of the EU and Singapore added to a long list. In this new agreement, like in all bilateral agreements that the EU currently has in force, Europe imposes its commercial interests on countries that accept any type of conditions, protecting their investment companies and forgetting about the social dimension of trade that promotes solidarity, human development and the promotion of human rights.

These bilateral economic agreements not only provide juridical security to the investment companies but also impose the controversial clause of the multilateral agreements for the resolution of conflicts called the Investor-State Dispute Settlement (ISDS). Through these dispute resolution mechanisms, investment companies can sue the States in whose territories they are installed if the government change the legislation during the course of their investments and if the said legislative changes affect their benefits.

It’s the world upside down. So, a company will make investments only in case its economic success is guaranteed with profits. Imagine that in your own country a person or a company decides to open a restaurant or become entrepreneur but could do so by securing benefits and could report their local authorities in case the financial investment of the company does not report profits. Does not it sound strange to you?

But the scandal of these dispute resolution systems between companies and States (ISDS) goes beyond who are the legal entities (companies) entitled to sue a sovereign State. These agreements establish that the entities that must resolve the disputes between governments and companies are not the ordinary courts of each country attached to the national legislation of the country in which the investment is carried out. These private courts are also not submitted to the legislation of the country of origin of the investment companies. Moreover, they are not subject to international laws or treaties.

These pseudo-courts of private-juridical nature obey purely the economic criteria and the estimations of the profits of large companies. Therefore, it is not only an attack to the democratic legal systems or the Rule of Law, but it is a threat to the national sovereignty of the countries in which the investments are developed that see how their courts are annulled in the face of a legitimacy granted by a simple
economic agreement.

These measures of dispute resolution established in bilateral free trade agreements at the behest of large companies restrict the capacity to legislate of developing countries. Africa Europe Faith and Justice Network (AEFJN) as a civil society denounces these abusive clauses and the injustice that it implies for developing countries especially in Africa where at least 20 % of all dispute cases between Investors and States involve African countries. With these clauses, companies find the way free to act at their will, reinforcing their impunity and with the guarantee that no legislation can harm them even if such legislation serves to improve the lives of citizens and countries.

These clauses make it difficult to develop legislations on environmental issues or protect social and labour rights such us establishing minimum wages for all their workers, changing tax legislation, improving social security, pensions, and so on, as they would mean a change in the production costs of investments companies and provoking potential negative consequences for their profits.

In recent years, the European Union has made an effort in favour of the transparency of European companies that help to improve their social and economic dimension at the service of the society. However, the EU’s effort to maintain clauses such as the ISDS provokes confusion by destroying the values of democracy and the rule of law. One wonders who is behind these types of clauses, why they are included in the bilateral free trade agreements? Are they political or governmental decisions? Do they obey to trade policy of the EU? Is it a self-attributed competence of the European commission? Is it an initiative of the trade commissioner? Do the officials of DG Trade only obey to political decisions? To whom do the European institutions serve, the people or the economy or the economic interests?

What role do the EU’s inspiring values of solidarity and justice play in the concrete practice of an economic agreement? Where is the control of the European Parliament and the Member States in the face of such abuses? What is the position of the International Trade Committee of the European Parliament at this regard? Why do they all look the other way when it comes to approving these treaties? Or are there certain interests of the EU that are hidden from society (civil)?

The social responsibility of companies is not something that can be left without legislative control to the free will of companies. There is a co-responsibility on the part of EU institutions and national governments that must ensure democratic and solidarity values. Otherwise the economic enlargement of the EU will only lead to the impoverishment of other economic regions.

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

 

Monasticism and Monasteries in Ethiopia.

If it is true that the Christian Europe of the Middle Ages was shaped by monasticism, more so it can be said of the Ethiopian Christianity.

Ethiopia converted to Christianity around the year 330 through the work of two Syrian young brothers who were taken prisoners in the Red Sea and brought to the court of Axum, where they reached a prominent position. They instructed the young prince Ezana in the Christian faith, who later declared Christianity the official religion of the state. One of the two brothers, Frumencius, went to Alexandria in search of a bishop for the incipient Church. To his surprise, he himself was consecrated bishop by St Athanase. The Ethiopian Church venerates him as its founder and gives him the names of Abuna Salama and also ‘Kesete Birhan’, the Revealer of Light.

It was not, however, until the end of the fifth century and beginning of the sixth that evangelization spread outside the capital. It was mainly the work of the so-called ‘Nine Saints’ or Tsetegn Kidusan, who were monks from various parts of the eastern Roman Empire (Byzantium). Some of them, such as Alef, Afse or Tsegma, are supposed to have come from Syria, while others, like Aregawi, Pentelewon or Likanos, came from Constantinople. It is believed, however, that all passed through Egypt, where they were influenced by Egyptian monasticism. From there they brought the Rule of San Pacomius, which they translated into Ge’ez and which served as a main reference to Ethiopian monasticism, without however losing the strong Syrian reminiscences, visible above all in the tough penances so typical of Ethiopian monks.

The Ethiopian tradition speaks of another group of monks who also came from outside the country during the same period. They are known as the ‘Just’ or Tsadekan, to whom the founding of other monasteries is attributed. In Ethiopia we find, throughout history, the two main forms of monasticism: the eremitic or solitary and the coenobitic or communitarian.
The Nine Saints lived in Axum for a short time, but they soon dispersed in the countryside, founding each one of them a monastery that was a focus of evangelization of the surrounding areas. The most famous of all is the monastery of Debre Damo, founded by Aregawi, the Elder. His fame comes first from its location on the top of a mountain almost inaccessible, with its flat summit in the form of a table, and second from the role it played in Ethiopian history.

The monasteries founded by both groups, the Kidusan and the Tsadikan, were like the seed of a series of monasteries that spread throughout the nation, to the most distant borders, helping to define the limits of the Christian empire. They usually chose the most rugged, but at the same time, the most picturesque places: inaccessible and challenging mountain peaks, deepest valleys. Debre Damo, Debre Bizen, Debre Sina, Zuqwala, Waldebba, Gunde-Gunde or the islands of Lake Tana are but a few of the most notorious examples. The monks influenced all aspects of the religious and civil life of the nation. Their intervention in politics could be decisive, as it was, for example, in the restoration of the so-called Solomonic dynasty in the thirteenth century, through the mediation of Abuna Tekle Haimanot.

The 12th  and 13th centuries are particularly important in the development of Ethiopian monasticism with the appearance of great monks such as Jesus Mo’a (+1287)), founder of the monastery of Hayk, Tekle Haimanot, founder of Debre Libanos, and Ewostatewos (1273-1352), promoter of a monastic reform alternative to that of Tekle Haimanot. In fact, Tekle Haimanot and Ewostateos represent the two most important currents of Ethiopian monasticism. The one of Ewostatewos, more rigorist, spread mainly in the monasteries of the north (Tigray and Eritrea). The one of Tekle Hiamanot, more moderate without ceasing to be austere, spread in the monasteries of the south (Amhara, Gojjam, Shoa). Some of the positions of Ewostatewos, such as the observance of the Sabbath in addition to Sunday, were considered by many as heterodox and were condemned by Patriarch Yakob. Due to the opposition he found, Ewostatewos left Ethiopia and went to Egypt, the Holy Land and Armenia, where he probably died. But his disciples persevered in the same line, which eventually gained the support of Emperor Zara Yakob, who in 1450 imposed the observance of the Sabbath throughout the empire.
The differences, and even rivalries, between monasteries had many manifestations, some of them beneficial, like contributing to a greater push to evangelization. Thus, the monastery of Hayk, in order to extend its influence, undertook the evangelization of the populations to the west of its monastery, reaching to Lake Tana. Likewise, the monastery of Debre Libanos evangelized the southern areas, reaching Lake Zway and the Kafa region.

Another manifestation of their rivalry, this one less beneficial if not harmful, was the bitter and largely sterile, dispute over the anointing of the humanity of Jesus, which deeply divided the Orthodox Church as a whole during the eighteenth and nineteenth centuries. While the monasteries of the north aligned themselves with the sect called karra (knife), those of the south, led by Debre Libanos, aligned with that of ye-tsegga-lij  (son of grace), also known as sost lidet (three births). The dispute finished towards the end of the 19th century (1876), due to the intervention of Emperor Yohannes IV, who imposed the formula of the karra sect in all the country.
The deep changes which took place in Ethiopia in recent times, starting from the revolutionary Marxist regime of Mengistu Hailemariam (1974-1991) and followed by the spreading of modern education and the sweeping growth of the Protestant Pentecostal-type denominations necessarily had a deep impact on the Ethiopian monasticism, still very much anchored in its old traditions. The number of young candidates to monastic life has visibly dropped. Nonetheless, the nearly 800 monasteries with hundreds of monks still living in some of them, tell us that monasticism in Ethiopia is far from being condemned to a rapid disappearance. However, it will depend on the capacity to renew itself that monasticism continues to play in the Ethiopian Church the fundamental role it played in the past. (J.G.N.)

 

 

 

 

Advocacy

Maria Ressa. Information that gives hope.

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

Read more

Baobab

The Leopard, the Dog and the Tortoise.

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

Read more

Youth & Mission

Mission. In the school of life and humanity.

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

Read more