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Europe at a Crossroad.

One year ahead of the next European elections, the debate over citizens’ participation heats up: How to bring the institutions closer to the citizens?

The best inspiration can be found in an extraordinary meeting that took place exactly 70 years ago. In May 1948 more than 800 persons from all walks of life met in The Hague.
The civil society of the time took the lead to change the course of history. There were famous politicians like former UK Prime Minister Winston Churchill or the French Paul Ramadier, who had been an active member of the Resistance against Nazism.

French Prime Minister, Robert Schuman could not attend, but sent the young François Mitterrand in his place. Nor was the head of the Italian government Alcide De Gasperi, but his foreign minister Carlo Sforza and Altiero Spinelli led the Italian delegation.

Overall politicians were less than half of the participants. The others were businessmen and industrialists like the Olivetti brothers; worker unionists, representatives of traders and craftsmen; university professors and a couple of students; lawyers; physicians; engineers; musicians like Sir Adrian Boult, conductor of the BBC Symphony Orchestra; philosophers like Bertrand Russel, writers and many journalists.

Only a few women were present, among them Bodil Begtrup, president of the National Council of Danish women, and Violet Bonham-Charter, vice-chairman of United Europe Movement. There were also representatives from Easter European countries, from Poland and Hungary to Yugoslavia. And a bunch of participants from outside of Europe, like the member of the French Parliament Saïd Mohamed Cheikh, a former doctor from the Comores, along with observers from the US, Canada and Turkey. Everyone felt concerned. Everyone felt a share of responsibility for the future.

On the ashes of World War II, they intended to launch a new dynamic between the peoples of Europe. It should be based on the principle of fraternity and on the absolute dignity of each human being. The gas chambers put a tragic end to the belief that technological progress would bring happiness to humankind. After the war, there was a general understanding that reason without a soul dehumanises.

The conference was organized along three committees: one political, one social-economic and a cultural one. All three were equally important. The cultural committee was chaired by the Spanish writer and diplomat Salvador de Madariaga, and some of the most influential thinkers of the so-called “personalist” philosophy took part in it. Hendrik Brugmans, Denis de Rougemont and Marc Alexandre advocated the core principle of this philosophy with strong Judeo-Christian roots.

Between two materialistic visions of society (the capitalistic individualism and marxist collectivism) they proposed an “integral humanism” in which each person was recognised and valued as unique and open to transcendence.
Society should be organised to let the person develop to his/her full potential, always in relation with others, in a community where all are equals in dignity and yet different in their identity.

Unlike the immanent ideologies of nazism, fascism and communism, the spiritual dimension of this new society was regarded as crucial. As crucial was forgiveness to overcome the wounds. It took a lot of courage by the organisers to invite the losers of the war, which had ended only three years earlier. And it was the first European event to which a German delegation was invited on an equal footing. Konrad Adenauer, who was at the time the leader of the newly-created CDU party, was part of the delegation, along with Father Brandes, from the Evangelical Church of Hamburg. In fact, the CDU was born as a political party that would bring together Catholic and Protestant Germans – who were divided and opposed before the war – in a common effort for a spiritual renewal on Christian values.

Other delegations also included religious leaders, such as Bishop Joseph Wellington Hunkin, of the Church of England; and several priests. One of them was Father Verleye, from Bruges, who decided to start a college where young Europeans would learn to live as a “community”. Pope Pius XII, who had a strong interest in the success of this conference, was represented by his nuncios, Archbishop Paolo Giobbe.

The French delegation also included Jacques Augarde, deputy secretary of State for Islamic Affairs, who had been recently appointed by Robert Schuman. The prime minister was concerned about the exploitation of Muslim workers in Europe and also about the growing tensions between the French metropoli and its colonies in the Maghreb.

Because Europe was not meant to be united in isolation of the world, but to become a light for this new kind of humane global society. “A united Europe is the harbinger of future universal solidarity”, wrote Schuman (Pour l’Europe, 1964).

So said the final declaration of the congress in The Hague: “Human dignity is Europe’s finest achievement, freedom her true strength. Both are at stake in our struggle. The union of our continent is now needed not only for the salvation of the liberties we have won, but also for the extension of their benefits to all mankind.”

Today Europe is again at a crossroads. Faced with the challenges of globalisation, growing inequalities, the arrival of war refugees and economic migrants, the consequences of global warming, and the labour changes posed by new technologies, the EU has two options: closing itself in fear or strengthening the sense of solidarity. If we want to revive “the community”, institutional changes will not suffice. Rather, a new engagement by all European citizenry is needed.

Victoria Martín de la Torre

Uzbekistan. A Delicate Balance.

Tuesday, 1 May 2018 8:00
Written by: Fr.Carmine

Uzbekistan, like Kyrgyzstan is one of the five Central Asian republics created in 1991 after the collapse of the Soviet Union. The country borders to the north-east with Kazakhstan; to the east with Kyrgyzstan and Tajikistan; to the south with Afghanistan; to the south-west with Turkmenistan. It is mostly desert plains though in the east there are considerable mountain chains.

At demographic level, besides being the most populated country of central Asia with thirty million inhabitants, its population is growing and is almost totally Moslem. 80% of the residents are of Uzbek descent, although there are important minorities such as the Russians (5.5%); Tajiks (5%); Kazakhs (3%); Karakalpaka (2.5%) and Tartars (1.5%). The Uzbeks, however, are well spread out with notable percentages in the other states of the area with, in Afghanistan, 9% of the population; in Tajikistan 16.5%; in Kirghizstan 14.5% and in Kazakhstan 2.9%.
Since the territory is mostly desert, the population is mostly concentrated in certain areas such as the east, in the very fertile Fergana Valley, and around Toshkent, the capital. To the east, instead, there are no areas of any great population density apart from the banks of the Amu Darya River that empties into Lake Aral.As occurred in other post-Soviet situations, independence did not bring about a break with the preceding nomenclature that, until then, had run the country.

Following the death of President Islam Karimov, who was the architect of independence but also the former secretary of the Uzbek communist party, Shavkat Miromonovich Mirziyoyev was appointed by the Supreme Assembly as interim President of Uzbekistan on 8 September 2016.
He was subsequently elected as President in the December 2016 presidential election, winning 88.6% of the vote, and was sworn in on 14 December 2016.
The proximity of Afghanistan has made the country very insecure with unstable borders. This situation has absorbed the Uzbek government in a struggle with cross-border terrorist networks, seen as the main threats that have materialised with the formation, in the mid-nineties, of clandestine Islamic groups that have opted for the armed struggle, such as Hizb ut-Tahrir and the Islamic Movement of Uzbekistan (IMU).

However, this threat has done nothing to diminish the Uzbek ambition of becoming a leading regional power with a foundation in its history, its geographical position, the number of its inhabitants and its mineral resources. Such aspirations, however, have brought about a see-saw foreign policy – both in terms of regional actors and the great powers – that have given the country a reputation for untrustworthiness. Here it is interesting to note that, in 1991, it joined the Community of Independent States (CIS), of whose Collective Security Treaty (CST) it was the founder, only to distance itself afterwards to the extent of coming under the Euro-Atlantic sphere by joining the mechanism of cooperation between Georgia, Ukraine, Azerbaijan and Moldova (GUAM). This relationship, prompted in part by the threat from the Afghan theatre, was ended in 2005 contemporaneously with that with the United States following an attempt by the latter to accuse the regime of Islom Karimov of repeated violations of human rights committed in the country, one of which was the atrocious massacre of Andijan. The heavy-handedness adopted by the government was due to fear of the spread of the ‘coloured revolutions’ that were gaining ground at that time in the area. The question caused Uzbekistan to turn their backs of the USA by closing the Karshi-Khanabad Base, in the south-east of the country, followed by its re-joining the CST (which became the CSTO) and by signing the Shanghai cooperation treaty (SCO), a Central Asian mechanism of cooperation under Russia-China leadership.

More recently, growing European Union interest in the energy reserves of Central Asia brought about a new phase in an approach to the Euro-Atlantic intermediaries, culminating in the suspension of Uzbekistan’s membership of the CSTO, officially in December 2012. The distance between Moscow and Tashkent was further increased in 2014 following veiled criticism of Russia by the Uzbek foreign minister over the annexation of Crimea.
The only relationship the country maintained firm was that with China. In 2012, in fact, China became its major partner for Uzbek exports, indicating the wish of Tashkent to diversify its options so as to avoid depending too much on Moscow.
From the point of view of economy, Uzbekistan is, after Kazakhstan, the most flourishing economy of Central Asia. It is based mostly on the cultivation of cotton and gold mining in which the country is the tenth largest producer in the world. After a brief collapse following independence, the economy recovered and has today a percentage growth of around 7.6%, due largely to the price of gold and the creation of the Special Economic Zones (SEZ) with Peking. As a result of this extraordinary expansion, GDP has more than doubled in the last twenty years. Its geographic position has made the country the pivot of transnational and regional relations and the main hub for local infrastructure projects.

These geographic aspects allow Peking to create new energy corridors that are effective and secure and to enlarge its sphere of influence in the region while it permits Tashkent to carve out an ever more secure space in the world economy within projects such as the New Silk Road (also known as One Road One Belt) and the International North-South Transit Corridor (INSTC). It must be added that, since Uzbekistan is the second largest economy in the region, as well as the most populated, it is a major market in the area and this has favoured the increase of bilateral trade with China.
To strengthen its influence, Peking has developed soft power technology with the opening of the Confucius Institute to promote the Chinese language and culture abroad and a large flow of exports marked ‘Made in China’ with all the usual marketable products such as clothes and electrical goods.Unlike its neighbours, Uzbekistan does not have large oil deposits and those it has are used to ensure self-sufficiency in energy. On the other hand, since 2009 there has been an increase in gas production with exports to Russia and Kazakhstan. This was also due to the fact that the country was connected only to the Kazakhstan network. Since 2009, with the construction of the gas pipeline between Turkmenistan and China that crosses Uzbek territory, the country has been able to diversify its gas exports. (F. R.)

Herbs & Plants. Syzygium cumini. An anti-diabetic plant.

Tuesday, 1 May 2018 8:00
Written by: Fr.Carmine

It is commonly known as Jamun or Jambul. It is a multipurpose tree which is highly valued for its medicinal uses, edible fruits, strong heavy timber and good fuelwood.

Its use as a source of medicine is dated back to thousands of years ago. Syzygium cumini can grow up to a height of about 30m and in most cases it can have multi-stemmed branching. The bark is rough, cracked, flaking and discoloured on the lower part of the trunk, becoming smooth and light-grey higher up. Its leaves are evergreen and have an opposite pattern of arrangement. The flowers are fragrant and appear in clusters.
The fruit is green when still young, but turns purple in colour when fully ripe.Syzygium cumini is referred to variously in the African local languages. In Uganda, for example, among the Bantu speaking people especially in Buganda, it’s called jambula. In Luo, especially in Acholi, the plant is referred to as kanu or jambula. In both Kenya and Tanzania, the tree is generally referred to as mzambarau.

Although it is not as popular as many other fruits, Syzygium cumini has many health benefits. The fruit has an enticing sweet-sour taste and can be eaten raw or made into tarts, sauces and jam. The fruits are loaded with a wealth of important phytochemicals and nutrients including jambosin, flavonoid, antioxidant, vitamin C, salt, sugar, among others. The fruits, leaves, barks and seeds of this unique plant can be used for a myriad of health conditions. One of the best medicinal benefits of Syzygium cumini is its anti-diabetic properties exhibited by the phytochemicals in its fruits and leaves. The jambosin phytochemical plays an important role in converting sugar in the body into energy hence keeping the body blood sugar level in balance. In fact, it reduces the symptoms of diabetes such as frequent urination. In some communities, the extracts from the bark, seeds and leaves are also used in the treatment and management of diabetes.

The fruit of Syzygium cumini contains lots of antioxidants and vitamin C. Hence, regular consumption of this unique fruit can be very helpful in forming collagen cells which are a vital part of our skin. Indeed, it rejuvenates the skin by forming new cells to replace the damaged and old cells. Again, the fruit of Syzygium cumini can be very helpful in preventing the risk of cancer in the body. This is due to the fact that the fruit is endowed with a lot of anti-oxidants including polyphenols which scavenge away the free radicals which can trigger cancer in the body and maintains normal body cells.
Its fruits are also known to have very strong ant-bacterial effects. Consequently, regular consumption can help prevent diarrhoea, skin and mouth infections, including other disease conditions such as digestive disorders, cough and gum diseases which are mainly a result of bacterial activities. For some people, the fruits can also be eaten as tonic to increase sexual activity. The vinegar from the fruits is used to reduce enlargement of spleen, for diarrhea and for the people who have urine retention problems.

In some communities, the decoction made from the mixture of the fruits and leaves is used to treat mouth sores, tuberculosis and stomach ulcers. The dried fruits can be added to porridge and used as a cure for stomach ulcers or its decoction, administered at regular intervals, for the treatment and management of asthmatic condition. It is also reported that daily eating of the fruits can be a cure for severe cough condition. The crushed seeds can be mixed with milk to make a paste and topically applied to treat acne condition.
Regular eating of Syzygium cumini fruits supplies an abundance of potassium; a key element in keeping our heart healthy. So, a sufficient amount of the fruit intake is beneficial in keeping heart diseases, high blood pressure, stroke and artery hardening at bay. The fruits also consist of nutrients like calcium, iron, potassium and vitamin C which is important in strengthening the bones and may prevent osteoporosis and other calcium deficiency problems. These numerous health benefits of Syzygium cumini clearly explain why in India it is referred to as the ‘Fruit of the Gods’, a fruit of significant importance in Hindu mythology.

Richard Komakech

Africa Needs Diversification.

The last 20 years have been progressive for sub-Sahara Africa, according to Jean Claude Bastos de Morais of the Quantum Global Group. The explosion of economic parameters, advancement in the healthcare sector, and improvement in the standard of living of North Africans have driven up social indicators.

This has been possible through proper channelling of the available resources. However, the pattern observed in resource applications points to unsustainable practices. Africa has grown dependent on natural resources. A sudden plunge in commodity prices may cause a major upheaval in regional economic equilibrium.

In spite of an amazing increase of 3.6% in the average GDP in 2017, the continent still suffers from limited structural changes and lack of prospects in employment. A report from the African Development Bank called for “massive investment in infrastructure” to push the inclusive development of Africa. According to the report, $130-170 billion is required to be spent on infrastructural improvements every year.

“We all know that growth is not yet inclusive in Africa, and unemployment affects more women and young people,” explained the commissioner for economic affairs at the African Union Commission, Victor Harrison. Countries have been advised to monitor their debts carefully, as public debt have been predicted to rise.

According to the International Monetary Fund, there are 28 sub-Saharan countries that are rich in resources and account for 80% of the continent’s GDP. Too often, country’s only depend on a few commodities for revenue generation. Zambia’s copper exports were badly affected due to a fall in copper prices. Hence, as Jean Claude Bastos de Morais puts it, Africa is in a desperate need of economic and infrastructural diversification.

The diversification can be initiated with structural economic transformation, suggests Jean Claude Bastos de Morais. For example, Indonesia, Chile, Malaysia, and the Philippines have leveraged on their natural resources. Vietnam has successfully integrated into the global economy through its value chains.

Some African countries are faring better in terms of diversification. Mauritius, for example, was once dependent on sugar for revenue. The country has now shifted its focus to tourism and textile exports. The amazing beaches of Mauritius attract tourists from South Asia and Australia. Botswana, on the other hand, is developing its diamond marketing hub.

Kenya’s financial services and telecom sector are also good examples of how some African nations are using diversification as a powerful tool to create new revenue streams. “Economic diversification is not a swift course that will change the business sphere of Africa instantly,” explains Bastos de Morais. Rather, it’s a long-term process that can only proliferate on a strong and stable base. Diversification depends on a lot of factors, the biggest one being the country’s economic policies.

These policies should focus on human resource development, investment infrastructure, and the creation of an environment where business and innovative ideas can grow. This will help private sectors to expand their operations and grab hold of new opportunities that destroy resource dependence of the nation.

Andrew Stuart

Kenya. At A Turning Point?

Sunday, 1 April 2018 8:00
Written by: Fr.Carmine

Kenyan President Uhuru Kenyatta and Raila Odinga, the chief opposition leader, met in Nairobi, on 9th March. In the words of the two politicians, this meeting marks the beginning of the end of the political turmoil that destabilized Kenya. But there are still some obstacles to the reconciliation process.

The situation in Kenya started to degenerate after the presidential election of 2017. The 8th August vote was seen basically as a duel between the incumbent, Kenyatta (of the Jubilee Party), and the leader of the National Super Alliance (NASA) opposition coalition, Odinga. Both of them come from families that have influenced the political life of the country since independence.
Kenyatta won with 54.27% of the vote, but his opponents reported frauds and went to the Supreme Court. On 1st September, the Court declared the election invalid due to irregularities and ordered a new vote. The judges did not speak explicitly of frauds, but pointed to several problems in the tallying of the votes.
The Electoral Commission implemented various measures to correct the mistakes. But NASA was not convinced by those measures and decided not to take part to the new elections.

On 26th October 2017, in a tense atmosphere, Kenyans voted again. Kenyatta won also on this occasion, obtaining about 98% of the vote but the turnout was only 39% (in August the turnout had reached 77%), thanks mainly to NASA boycotting. NASA supporters claimed Odinga was the legitimate president and on 30th January 2018 they staged an inauguration ceremony in Nairobi. The opponents created the “People’s Assembly” that, according to their plans, was not a parallel government but a tool to allow people to “exercise their sovereignty”. In several counties, local People’s Assemblies were created but the national body that was supposed to coordinate them has not yet met.

Political tension increased and opposition protests degenerated in various instances into clashes between NASA supporters and security forces. Both leaders escalated their language. Kenyatta ordered a crackdown on the opposition, sections of the civil society and the media. Odinga refused to back down and continued to send his supporters onto the streets. More than 100 people died in the riots, according to data provided by the press.The calls for national reconciliation dialogue coming from politicians, religious leaders and foreign partners apparently had no effect. But talks behind the scenes between representatives of the two fronts continued and brought about the 9th March 2018 meeting, that took a lot of people by surprise.

The criticalities

During the live television address that followed their meeting, Kenyatta and Odinga promised to reunite the country. They announced the creation of a new joint office staffed by their advisers, tasked to discuss issues like the complaints about the elections, the ethnic tensions and corruption. During the following days, Odinga stated that the victims of violence during the post-election period will be compensated and those who have been charged in connection with the 30th January “ceremony” will see their charges dropped. Public opinion seems to appreciate these developments that could restore peace.

It is difficult to know now if the damage inflicted by the turmoil can be repaired. In any case, it is unlikely that in the short term those issues will be solved. The main problem is the ethnic fracture. During the 2017 electoral campaign the voters apparently chose to vote on the base of ethnic lines. Kenyatta is a Kikuyu and Odinga is a Luo. The members of those two groups decided to support the candidate belonging to their ethnicity. These cleavages worsened during the post-election turmoil. In the riots that followed the vote, the Luos were the majority of the opponents that clashed with security forces.
This phenomenon is linked to the personalization of politics. In Kenyan politics, leaders are more important than platforms and ideas, and parties are basically tools in the hands of candidates. Odinga’s decision to change dramatically his stance toward his rival is also the consequence of this dynamic. During a speech to his supporters on 16th March, Odinga clearly stated that the 9th March meeting was a talk between the two presidents, not between NASA and Jubilee Party.

“Without conditions”

There is also the problem of the reaction of other NASA leaders and parties to Odinga’s move. Kalonzo Musyoka (WIPER), Moses Wetang’ula (FORD-Kenya) and Musalia Mudavadi (ANC) were apparently taken by surprise by Odinga’s decision to meet Kenyatta and to start the reconciliation process.
For the Kenyan press, the three senior politicians and their advisers plan to punish Odinga by removing his party (ODM) from NASA.
They have to face pressure from external partners, especially the USA. According to one source, through their ambassador in Kenya, Robert Godec, the USA is allegedly trying to force Musyoka, Wetang’ula and Mudavadi to join Odinga and Kenyatta “without conditions”.
However, the three are apparently resisting. They probably fear being trapped by the agreement between Kenyatta and Odinga. Formally, Odinga claims he is still a member of the opposition but his move made him a traitor in the eyes of his (former) partners. It not yet clear what they can do to stop him, but a delegitimized Odinga will have no leverage in the negotiations with Kenyatta.

Similar problems could affect Kenyatta’s Jubilee Party. The deal with Odinga could sideline William Ruto, Kenyatta’s deputy and Jubilee’s presumed candidate in 2022 presidential elections. Ruto is supposed to succeed Kenyatta at the end of this mandate but the agreement with Odinga could jeopardize these plans that guarantee stability within the Jubilee Party. Ruto’s faction could start to protest if its leader is set aside.The Kenyan people and the international community support the reconciliation process started by Kenyatta and Odinga. Yet, at this stage, one may understandably be skeptical, if not pessimistic. The forces that the politicians unchained to prevail (ethnicity, hate toward the rivals, etc.) cannot be easily put back again in their cages (to be used on the next occasion). In addition to that, the political class has the means to stop the process, if it sees no advantage in it. These dynamics could cause the existing problems of the country to survive and increase.

Andrea Carbonari

A Truly Indian Church.

Sunday, 1 April 2018 8:00
Written by: Fr.Carmine

The start of the year was characterised by an important series of events for the Indian Catholic Church, which organises 1.5 per cent of the population: 20 million faithful who follow three different rites: Latin (the majority), Syro-Malabar and Syro-Malankara.

On 8 February, the bishops, gathered for their biannual plenary session in the southern city of Bangalore, elected Cardinal Oswald Gracias, Latin Archbishop of Mumbai as president, a post the 74 year-old cardinal had formerly held and which was entrusted to him as a replacement for Cardinal Baselios Cleemis, Major Archbishop of Trivandrum for the Syro-Malankara Church who had led the CBCI for the last four years in two terms of office.This entrusted important responsibilities to the Archbishop of Mumbai, an expert in Canon Law and President of the Federation of Bishops Conferences of Asia (FABC), who also holds various Vatican posts. He is, therefore, someone who is not only qualified but who enjoys notable personal prestige and will guide the Church in a year with elections that can only increase the already substantial pressures on religious minorities.

This year is the tenth anniversary of the start of the wave of anti-Christian persecution that, from the district of Kandhamal, part of the eastern state of Orissa (Odisha), spread in the following months to other areas of the country and that has not yet abated. It was sparked off by the assassination, on 23 August 2008, of Laxmanananda Saraswati.
Responsibility for his murder and that of some followers of the supposed spiritual master but in reality a ground breaker of intolerant and xenophobic Hinduism of the region on behalf of economic and political interests, was taken by Maoist guerrillas, self-proclaimed ‘defenders’ of the tribal and aboriginal communities from which the majority of converted Christians come.
In the days and weeks following the death of Saraswati, a planned and executed strategy was carried out with the arrival of a great number of activists from outside the district and even from outside the State of Orissa, which brought terror to the scattered Christian communities. The baptised, priests and pastors were massacred, in many cases burned alive in their homes and churches.Rape and the destruction of property accompanied the campaign of violence with the substantial inaction of the authorities, at least in the initial stages.

To give an idea of the vast extent of the violence, apart from the deaths and thousands of wounded, there were 55 thousand refugees, of whom at least 10 thousand have not yet returned to their villages due to the high risk involved. To complete the picture, it is estimated that 6,500 houses and 395 places of worship were destroyed or burned down.
Up to now the law has not brought justice, handing down light sentences to most of the accused, while witnesses, the lawyers of the victims and activists working for them were subjected to pressure and intimidation.

The local Church has set in motion the procedure of recognizing the fallen Christians as martyrs, but for the seven baptized people condemned to death for the assassination of Laxmanananda Saraswati, it is an uphill struggle despite the legal initiatives and internal and international pressure.
From a distance, the tragedy looks like a strategy put together to leave room for the work of important economic interests in the region and to further discredit a community of baptized people falsely associated by the Hindus with Sonia Gandhi: an Italian by birth and for many years a naturalized Indian, President of the Congress Party almost permanently in power since independence and who, in May 2014, conceded the majority to the Hinduism parties.

Stefano Vecchia

The Challenges and Opportunities of Young People in the World Today.

At the end of pre-synod meeting, (Roma 19-24 March), more than 300 young people from different cultural and religious backgrounds, have released a document. It is divided into three sections: the challenges and opportunities of young people; faith, vocation, discernment and accompaniment and the Church’s formative and pastoral activities. A synthesis of the first part.

“Young people look for a sense of self by seeking communities that are supportive, uplifting, authentic and accessible: communities that empower them. We recognize places that are helpful for the development of their personality, namely family, which occupies a privileged position. In many parts of the world, the role of elders and reverence for one’s ancestors are contributing factors to the formation of their identities.”

“Crucial moments for the development of our identity include: deciding our course of study, choosing our profession, deciding our beliefs, discovering our sexuality and making life-changing commitments. Other things that can both shape and affect the formation of our identities and personalities is our experiences with the Church. Young people are deeply vested in and concerned about topics such as sexuality, addiction, failed marriages, broken families as well as larger-scale social issues such as organized crime, human trafficking, violence, corruption, exploitation, femicide, all forms of persecution and the degradation of our natural environment. These are of grave concern in vulnerable communities around the world. We are afraid because in many of our countries there is social, political and economic instability.”

“Young people are trying to make sense of a very complicated and diverse world. We have access to new possibilities to overcome differences and divisions in the world, but this is being realized in different realities and to varying degrees.
Many young people are used to seeing diversity as a richness and find opportunity in the pluralistic world.”

“Young people dream of safety, stability and fulfillment. Many hope for a better life for their families. In many places of the world, this means looking for physical safety; for others this relates more specifically to finding a good job or a specific lifestyle. A common dream across continents and oceans is the desire to find a place where the young person can feel that he or she belongs.”

“Young people dream of a better life, yet many are forced to emigrate in order to find a better economic and environmental situation. They hope for peace and are especially attracted to the “Western myth”, as depicted through media. Young Africans dream of a self-reliant local church, one that does not require aid that feeds into dependency, but one that is a life-giving contributor to its communities. Despite the many wars and intermittent outbreaks of violence, young people remain hopeful. In many Western countries, their dreams are centred on personal development and self-realization.”

“The impact of social media in the lives of young people cannot be understated. Social media is a significant part of young people’s identity and way of life. Digital environments have a great potential to unite people across geographical distances like never before. The exchange of information, ideals, values and common interests is now more possible. Access to online learning tools has opened up educational opportunities for young people in remote areas and has brought the world’s knowledge to one’s finger tips.”

“The duplicity of technology however, becomes evident when it leads to the development of certain vices. This danger is manifested through isolation, laziness, desolation and boredom. It is evident that young people around the world are obsessively consuming media products. Despite living in a hyper-connected world, communication among young people remains limited to those who are similar to them. There is a lack of spaces and opportunities to encounter difference.
Mass media culture still exercises a lot of influence over young people’s lives and ideals. With the advent of social media, this has led to new challenges over the extent to which new media companies have power over the lives of young people.”

Often, young people tend to separate their behavior into online and offline environments. It is necessary to offer formation to young people on how to live their digital lives. Online relationships can become inhuman. Digital spaces blind us to the vulnerability of another human being and prevent us from our own self-reflection. Problems like pornography distort a young person’s perception of human sexuality. Technology used this way creates a delusional parallel reality that ignores human dignity.

“We offer two concrete proposals regarding technology. First, by engaging in a dialogue with young people, the Church should deepen her understanding of technology so as to assist us in discerning its usage. Moreover, the Church should view technology – particularly the internet – as a fertile place for the New Evangelization. The outcomes of these reflections should be formalized through an official Church document. Second, the Church should address the widespread crisis of pornography, including online child abuse, as well as cyber-bullying and the toll these take on our humanity.”

“Many young people, when asked the question “What is the meaning of your life?” do not know how to answer. They do not always make the connection between life and transcendence. Lots of young people, having lost trust in institutions, have become disaffiliated with organized religion and would not see themselves as “religious.” However, young people are open to the spiritual.”

“Finally, others noted that while young people can ask questions about the meaning of life, this does not always mean that they are ready to commit themselves decisively to Jesus or to the Church. Today, religion is no longer seen as the main stream through which a young person searches for meaning, as they often turn to other modern currents and ideologies. Scandals attributed to the Church – both real and perceived – affect the confidence of young people in the Church and in the traditional institutions for which she stands.”

“The Church can play a vital role in ensuring that these young people are not marginalized but feel accepted. This can happen when we seek to promote the dignity of women, both in the Church and in wider society. Today, there is a general problem in society in that women are still not given an equal place. This is also true in the Church. There are great examples of women serving in consecrated religious communities and in lay leadership roles. However, for some young women, these examples are not always visible. One key question arises from these reflections; what are the places where women can flourish within the Church and society? The Church can approach these problems with real discussion and open-mindedness to different ideas and experiences.”

“There is often great disagreement among young people, both within the Church and in the wider world, about some of her teachings which are especially controversial today. Examples of these include: contraception, abortion, homosexuality, cohabitation, marriage, and how the priesthood is perceived in different realities in the Church. What is important to note is that irrespective of their level of understanding of Church teaching, there is still disagreement and ongoing discussion among young people on these polemical issues. As a result, they may want the Church to change her teaching or at least to have access to a better explanation and to more formation on these questions. Even though there is internal debate, young Catholics whose convictions are in conflict with official teaching still desire to be part of the Church. Many young Catholics accept these teachings and find in them a source of joy. They desire the Church to not only hold fast to them amid unpopularity but to also proclaim them with greater depth of teaching.”

“Ultimately, many of us strongly want to know Jesus, yet often struggle to realize that He alone is the source of true self-discovery, for it is in a relationship with Him that the human person ultimately comes to discover him or herself. Thus, we have found that young people want authentic witnesses – men and women who vibrantly express their faith and relationship with Jesus while encouraging others to approach, meet, and fall in love with Jesus themselves.”

Brazil. The Forest And The Little Monkey

The sun rises above the Amazon rainforest and the huge, evergreen trees allow rays of light to pass between their leaves and paint the forest floor in dappled shadows. In one of the taller trees, little monkey Dora is waking up.

Dora is a pretty little monkey with brown hair and a long tail. She wishes that she could sleep some more, but there is no time to lose. Today is the day of the big party. Monkeys will come from far a nd wide to attend the party, even from neighbouring countries such as Peru and Bolivia. The big party, held in the Brazilian part of the Amazon Rainforest, is always a very big success. There is music and dancing, and often a monkey will find a mate and fall in love. Dora is very excited because this year she has been asked to help the older monkeys of the community with the organizing of the party. This is a very great responsibility and there is no time to lose.

Dora arrives at the meeting early and is very pleased to see her friend Tinga. Tinga is an indigenous name meaning ‘of white colour’. This is the perfect name for Dora’s friend as he has white hair and green eyes. Tinga is a very rare and shy monkey, but when he sees Dora his eyes light up with joy. The other monkeys often laugh at Tinga’s strange white hair and green eyes, but Dora does not like such jokes. She thinks that her friend is very handsome, even though her heart belongs to another monkey called Paco. Paco is a big, strong monkey with thick, black hair who lives in the forest on the very edge of Bolivia.
Dora first met Paco at the big party the previous year.

They danced together only once but Dora knew then that her heart belonged to him. She also remembers that Paco was arrogant, and that he did not pay her very much attention. He had said that Dora was too young, and that she was always lost in her own fantasy world. Despite all of this, Dora is looking forward to seeing Paco again, and such thoughts make her even more excited about the party.
Chief Ubirajara, a very big and very brave monkey, calls the meeting to order and begins to hand out tasks to the assembled monkeys. Eventually it is Dora’s turn to be given her special task for the day, but the little monkey is so lost in her own thoughts that she does not hear Chief Ubirajara’s instructions.

‘…Dora! Dora! Have you been listening to a word I have said to you? You are always lost in your fantasy world, even today when there is so much work to be done.’
Dora is startled and stammers her reply. ‘I… I am very sorry, Chief Ubirajara. Could you please repeat what it is you would like me to do today.’Chief Ubirajara is a little impatient with young Dora but he understands that she is still young and that she is also very excited about the party. ‘You must find for us the most beautiful and delicious cupuaçu and açai berries and the finest Brazil nuts for our feast tonight.’Chief Ubirajara claps his hands and smiles at the eager faces gathered in the forest clearing. ‘Now that everyone knows what to do, let’s get to work!’ And so the monkeys part company, each one determined to fulfill their task in preparation for the big party.

Dora very much likes the idea of being in charge of finding the food for the feast. She loves to explore the forest, jumping from branch to branch between the tall trees. She also loves to look at the beautiful plants and rich wildlife that fill her beloved forest.
‘I am the best person to chose for a job such as this,’ thinks Dora, as she sets off on her journey, determined to climb the tallest trees in order to find the most purple açais and sweetest cupuaçus.After many hours of hard work, Dora’s bag is filled with a rich bounty of fruits and nuts. She thinks how proud Chief Ubirajara will be when he sees what a good job she has done.This thought makes the little monkey very happy as she hoists the bag onto her shoulders and heads for home.

When Dora is halfway home, her thoughts are interrupted by a strange sound in the forest. She looks all about her but does not see anything unusual. She tells herself to take extra care, but before long her thoughts drift again to the coming party and the dancing and celebrating that will be had by all. She thinks about how she will tidy her hair, and what she will say when she sees Paco.‘I wonder if he will still think that I am too young.
Even so, he will surely be impressed by the beautiful fruits and nuts I have gathered for the feast?’Dora’s thoughts are interrupted again when she notices a rich, juicy cupuaçu on the forest floor in front of her. ‘How lucky to find a beautiful fruit such as this,’ she thinks, and runs to pick up the cupuaçu and add it to her bag. But as soon as Dora’s hand reaches out towards the fruit, a huge net pulls tight around her body and hoist the little monkey up into the air.

Dora knows about such traps and is very scared. She cries out for help but the birds of the forest do not seem interested in her suffering. She struggles to free herself from the heavy netting but it is no use at all. ‘Help! Help me!’ cries Dora. But there are no animals around to help, and she is unable to wriggle free of the heavy netting by herself.
A great sadness descends upon Dora; her strength leaves her and she is unable to struggle any longer. She does not understand why humans set such traps to capture the monkeys of the forest. Her eyes fill with tears at the thought of being dragged away from her home, of never again jumping from branch to branch among the ancient trees, or of experiencing the great rain storms.

‘We do not do the humans any harm,’ she thinks. ‘We enjoy the forest and only wish to be free. I love this forest so much and I would not know how to live if I were taken away from all of this rich life, all the beautiful fruits that grow in the trees and the fresh water that runs in the river. How will I survive if they take me away from my friend Tinga?’
Dora hears a sound coming from the trees at the edge of the clearing. Human voices! They are coming towards her. ‘This is the end!’ she thinks. ‘I cannot escape.’
As the voices get closer and closer, Dora thinks about how much she loves her forest, how much she has always loved her forest.

Suddenly a wind whips up from the forest floor, a spinning whirlwind that heads straight for the humans. Dora can hear laughter in the air. Then a small boy appears out of nowhere. The boy has flaming red hair, he has very big ears, and his feet are pointing the wrong way, sticking out behind him as if twisted all the way around.
The whirlwind comes to a stop and Dora realizes that this is, in fact, another boy; this boy appears very dark, he has only one leg and wears upon his head a bright red hood. He has a pipe in his mouth and is smiling gaily as if having a wonderful time.
Dora cannot believe her eyes. ‘Is it really Curupira and Saci come to save me?’ she thinks. The little monkey had only heard of the two boys in stories told by her ancestors. Their existence belonged in legend and as such Dora was never sure if the legend was true.

At that moment a voice fills Dora’s ears. ‘When you love the forest, little one, the forest also loves you. This is the protection that I send to you to keep you safe.’ Now Dora is sure that what she sees is real, and she is filled with gratitude and love.
Saci begins to spin on his leg once more, creating a great whirlwind all about him. Curupira arms himself with an ugly face, and together the two head towards the humans making a terrible noise that would scare any grown man right down to his soul.
The humans run from the forest as fast as they can, never once looking back towards Curupira and Saci; and they promise all the time that they will never again enter the forest to set their traps. When the humans have gone, Curupira and Saci free Dora from her net and make sure that she is not harmed in any way. The little monkey is so grateful that she offers her bag of fruits and nuts as a way of saying thank you to the brave boys of the forest.

Curipira takes the bag with gratitude. He smiles at Dora saying, ‘always take care of the forest and the forest will always protect you in return.’ With these words he walks from the clearing on his backwards feet and disappears among the tall trees. Saci then turns into a whirlwind once again and spins off in to the forest behind his friend.
Dora pauses for just a moment before running back in the direction of her home, eager to tell her magical story to the monkeys who are already dancing and celebrating at the big party.

When she arrives back home, Dora apologizes to Chief Ubirajara for not bringing her bag of fruit as instructed. She eagerly explains how Curipira and Saci saved her from being kidnapped by the humans and of how she offered the fruit as a thank you for their bravery. Chief Ubirajara nods patiently at young Dora and seems only grateful that she has returned safely. Just then Paco steps out from the crowd that has gathered to hear Dora’s amazing story. ‘You are really a silly monkey, aren’t you!’ he says, in his proud voice. ‘Only a dreamer such as you could believe in the legend of Curupira and Saci.’ Dora realizes that Paco is actually a big fool. She tells herself that she will have nothing to do with him any longer. ‘He is too proud and arrogant and I have been foolish to feel anything for a monkey such as him,’ she thinks to herself.

Then little Dora spots her friend Tinga entering the party from the forest. She runs towards him with a smile.
Tinga is very happy to see that his friend is safe.‘Where have you been, Dora? What happened?’ Dora tells Tinga all about her adventure in the forest. She tells about the humans and being caught in the net and meeting the two legends of the forest.
Dora also realizes how much she cares for Tinga and remembers how it was him that she thought of the most when she was caught in the net, and how she felt so very sad at the thought of never seeing him again.

Tinga and Dora are very happy and reach out and hug one another. ‘I am so glad that you are safe, Dora.’‘ And I am glad to be with you again, Tinga,’ the little monkey says as she takes him by the hand and leads him onto the dance floor.
The party fills with music and laughter. The sun goes down and the stars fill the night sky above the ancient rain forest. Dora and Tinga dance together all night long, happy to be with one another, happy to be at the big party in the forest.Out of the corner of her eye, Dora is sure she sees a whirlwind and a boy with flame red hair running between the trees in the forest. She is grateful to be surrounded by her friends and by the beautiful forest she calls home.

A Brazilian Story

The Seychelles. A Debt Paid, An Ecosystem Protected …

Sunday, 1 April 2018 8:00
Written by: Fr.Carmine

A string of private financiers has met a considerable part of the public debt of the Seychelles in exchange for the creation of two large protected areas. This is the first time this financing technique has been used to protect a marine ecosystem.

The Seychelles plan to restructure their public debt by protecting the Indian Ocean. The renegotiation will take place by means of an ambitious ecological project which will see the small African state, situated almost a thousand nautical miles from the Tanzanian coast, involved in the creation of two extensive Marine Protected Areas (MPA) in exchange for a financial aid package.
The environmental plan has been set up through the mediation of Nature Conservancy which, for four years now, has been conducting the negotiations in view of the two MPA that cover an area of 210,000 square kilometres, almost as big as Great Britain.

The two marine areas will protect one of the most threatened ecosystems of the planet and will support the fishing and tourist industries, of vital importance for the economy of the east African island state whose turquoise waters have been repeatedly explored in recent years by oil companies.
The two new protected areas, in which almost all human activity is limited, include the 74,400 square kilometres of ocean around the Aldabra archipelago, declared by UNESCO in 1982 a world heritage site, the location of the second largest coral atoll in the world, considered the jewel of the biodiversity of the Seychelles.

Aldabra is made up of four large islands: Grand Terre, Malabar, Picard, Polymnie and by some other tiny islets, all completely uninhabited except for the presence of some scientists who man a research station of the Seychelle Islands Foundation.These islands are the habitat of the Dugong, one of the mammals most at risk of extinction in the western Indian Ocean, together with 100,000 giant turtles (Aldabrachelys gigantea), that reproduce only in this part of the archipelago.The second protected marine area covers an area of 134,000 kilometres of deep waters, a commercially important ocean zone located in the central part of the Seychelles, between the Amirantes coral islands and Fortune Bank. In this MRA, both fishing and tourism are allowed but both these activities are governed by strict regulations.
Thanks to this refinancing operation, the Seychelles have met a significant part of the national debt to the tune of 22 million dollars, a debt accumulated with Great Britain, France, Belgium and Italy. The funds obtained by Nature Conservancy will be administered by NatureVest which will make sure that part of the debt repayment of the Seychelles is used to fund innovative projects of marine protection and climate adaptation.

The opportunity to restructure its repayments was given to the Seychelles by the intervention of private financiers, such as The China Global Conservation Fund for Nature Conservancy, The Jeremy and Hannelore Grantham Environmental Trust and The Leonardo DiCaprio Foundation which donated a million dollars to assist in balancing the accounts of the African island nation.
The agreement made is based on other similar agreements which, over the period of the last twenty years, have preserved vast areas of tropical forests in Latin America and the Caribbean but it is the first time that financing has been used to protect a marine ecosystem.
It is positive to note that, until now, no country has defaulted regarding the agreements made under the system of exchange of debts for the preservation of nature. This fact may open the way to other broader initiatives under which the environmentalists purchase the sovereign debt of a country in exchange for the adoption of political measures in favour of the environment.

On the negative side is the fact that one of the most popular international tourist destinations does not have sufficient income to repay its national debt which recent estimates calculate to be 65% of its GDP.It was this chronic indebtedness that, at the end of 2008, at the peak of the world financial crisis, forced the Seychelles to seek the help of the IMF. However, five years later, in 2013, the coral island archipelago headed the list of the most indebted countries with debts amounting to more than the GDP for a year and a half.
Within all of this there is an economic system that seems to have exhausted all its possibilities and now awaits the discovery of a new system that goes beyond mere environmental impact, however positive this may be.

Marco Cochi

Nigeria. “I Kept My Trust In The Lord”.

Sunday, 1 April 2018 8:00
Written by: Fr.Carmine

Rebecca Bitrus, a former Boko Haram captive, shares with us her experience but above all the strength of her faith during captivity – and how she managed to survive.

She speaks slowly. In her right hand she holds a Rosary. It is difficult for her to speak of her past. For two years she was in the hands of the Islamist group, Boko Haram. Her mind goes back to that August of four years ago when she was kidnapped. Rebecca recounted: “Late one evening the militants of Boko Haram came into our town of Baga in the north-eastern Nigerian state of Borno, from where my husband Bitrus Zachariah and I lived with our two small children, Zachariah and Joshua. At the time, Zachariah was five, and Joshua was three. My husband alerted me. “I told my husband to go because I knew that he would be the terrorists ‘primary target’”.
She pleaded with her husband to ‘run and save his life’, and fervently urged him to leave them behind. He succeeded in escaping. “I tried to flee but I was captured with my sons and taken into the forest”, said Rebecca. That was when her long journey of suffering began.

The Jihadi group Boko Haram have become one of the most brutal terror organisations. Since the beginning of its uprising in 2009, more than 3 million people have left their homes, at least 250,000 have fled into Cameroon, Chad or Niger and more than 20,000 people have been killed. The group has kidnapped thousands of adults and children during the course of the conflict. The most notorious episode was in April 2014, when they took 276 girls from a school in the town of Chibok. While many of the Chibok girls have since escaped or been released, around 100 of them are still thought to be held by the group.
Recently, on February 21, the Jihadi group stormed a secondary school in Dapchi, north-east Nigeria. More than 110 schoolgirls were kidnapped in what was being reported as their largest mass abduction attempt since the notorious 2014 Chibok kidnappings. The school is only 275 kilometres (170 miles) from Chibok. Last month, Boko Haram released 101 schoolgirls, who they had abducted in Dapchi.

A long journey

Rebecca Bitrus, was abducted by Boko Haram in August 2014 and she was a prisoner with Boko Haram for two years. She was forced to take the name Miriam; she said that she was immediately put to work in a labour camp. She said she had been pregnant with her third child at the time of her abduction, but lost the baby due to the strain of her captivity. After arriving in the camp, she said the fighters wanted her to convert to Islam. Having been raised a devout Catholic, Rebecca refused. As a result, she said, the militants grabbed her youngest son, Joshua, and threw him into a river.

“I have lost him”, she said, explaining that after the incident, she went through the motions and pretended to accept the Muslim faith, “but never did”.Each time they were forced to recite the Muslim prayers, Rebecca said she would instead pray the Rosary, asking God to free her “from the hands of these wicked people. I was never convinced about Islam. I kept my trust in the Lord and I was praying the Rosary with my fingers,” she said. “I am convinced that the prayer of the Rosary saved me from captivity”.Rebecca said that at one point, she was forced into a marriage with a Boko Haram fighter, and – like many of the other female prisoners – subjected to repeated rape. She eventually became pregnant and gave birth to a child on Christmas day, whom she named Christopher, in honour of Christ.

Meanwhile, day after day, her husband Zachariah searched for his family and met and spoke with a lot of people coming out of Baga. “I kept on asking them of the whereabouts of my wife, but no one could tell me any good news”, he said. “I became depressed with severe migraines and my blood pressure hit the roof. Some soldiers assisted me with a shelter to lay my head. They gave me some money, which I used to transport myself to Maiduguri. My uncle pleaded with me not to be discouraged. He even took me to the hospital for medication. He tried to renew my hope, but he couldn’t stop the nightmares. Leaving behind my family and everything else that I ever had, was not an easy experience”.

Two years later

After two years, Rebecca said, her chance for escape finally came when the sound of gunfire and bombs could be heard in the camp, indicating that Nigerian troops were closing in on the position. A group of prisoners organized an escape, and she fled into the forest with her older son and the child she had conceived in captivity, who at the time was about six months old.In the forest, they spent nearly a month with almost no food or water, she recounted, adding that mosquitoes constantly attacked them and she developed severe rashes that have left scars on her body. Despite it all, Rebecca said, “I never gave up. As soon as I left the camp and we got away, I knew God was going to protect me”, she said. “I put my trust in God”.

With the help of a local community, they were eventually pointed in the direction of the Nigerian army. The troops initially didn’t believe that Rebecca was Christian, and thought she was a member of Boko Haram. “They were very sceptical of me and said, ‘You must be Boko Haram’. “I told them I wasn’t but that I was one of the women they abducted and that I had now escaped”.
She told the soldiers her name was Rebecca – even that, she explained, was a small act of liberation, since her captors had forced her to take the name ‘Miriam’.“One of the soldiers who was a Muslim told me, ‘If you’re a Catholic, prove it,’ and asked me to recite some Christian prayers. “I prayed some ‘Hail Mary’s’ on my fingers, and when I came to the tenth one, I said the ‘Glory Be’ and made the Sign of the Cross”, she said. With that, the troops were convinced, and after having her treated in a nearby hospital, they transported her to her hometown of Maiduguri. She made her way to the local Catholic Church, where she was reunited with her husband – with each having believed for two years that the other most likely was dead.Having finally made it home, she said, she was still wondering what to do with the child she carried out of the camp.

When she first escaped, Rebecca said she struggled to accept her youngest child, who was six months old at the time, because he reminded her of the atrocities she had suffered. However, the local bishop, Oliver Dashe Doeme, talked to her and encouraged her to both ‘accept and love’ the child, saying he could grow up to be ‘an important person in life, a person who could help me’. She voiced gratitude to Bishop Dashe Doeme, saying he “cared for my needs and I am grateful for that”. Although it was not easy, Rebecca said she was eventually able to forgive Boko Haram for everything she endured.
“I am convinced about Jesus’ teaching on forgiveness”, she said, noting how Jesus himself was tortured, treated unjustly and condemned to death.However, “even on the cross Jesus forgave those who inflicted pain on him; he said ‘Father forgive them for they do not know what they are doing’”, she reflected.
Despite all of the suffering she was forced to endure at the hands of her captors, Rebecca has learned to forgive, pointing to the mercy of Christ as a model. (M.L.)

Herbs & People. Aspilia Africana: The Unique Anti-Haemorrhage Plant.

The plant is commonly found distributed in the Sub-Saharan Africa.
It is widely gathered from the wild and used locally in traditional medicine.

Aspilia Africana C.D. Adams (Family Asteraceae) enjoys a folk reputation in African traditional medicine due to its unique ability to treat numerous disease conditions. The plant is commonly referred to as the ‘haemorrhage plant’ in some of the communities where the plant is distributed due to its unique potential to stop bleeding.

Aspilia Africana is a rapid growing, semi-woody herb usually producing annual stems about 2 metres tall from a perennial woody root-stock. It has a somewhat aromatic carroty smell. The leaves are opposite and with rough lamina. Its capitula are terminal, solitary or in ‘lax racemes’, at times axillary, radiating, white, yellow, lilac or purple.
The medicinal parts of the plant collected in the wild are prepared mainly by crushing/pounding to form a paste and then the essential medicinal component, extracted by using cold/warm water or by decoction, carried out by boiling in a given quantity of water for a specific time duration. In most communities, Aspilia Africana medicine is generally administered orally or by topical application.

Although all the different parts of Aspilia Africana are widely used in African traditional medicine, the leaves are those most often used in treatment of a number of health conditions. The infusion from the crushed leaves is applied on the wound, throughout many African communities, to stop bleeding and for cleaning the surfaces of sores. The infusion is taken orally to treat rheumatic pains and for management of problems related to cardiovascular diseases. The sap from the crushed/pounded leaves is applied topically to treat bee, wasp or scorpion stings. An infusion of the leaves of this plant is usually given as tonic to women after delivery and also to increase milk flow. The leaf infusion is commonly administered to children as a cough remedy. In East Africa, Aspilia Africana is also used for traditional treatment of malaria and related symptoms.

To relieve febrile headaches, the patient’s face is washed using the leaf decoction. The leaf juice with little salt and lime juice is applied to eyes for corneal opacities and also to remove other foreign bodies in the eyes. The leaf decoction with native chalk is used to cure stomach troubles. For children, the decoction is mixed with clay and orally administered to treat stomach upsets. The leaf decoction is also taken for the treatment and management of sexually transmitted diseases such as gonorrhoea. In addition to the above treatment uses, the leaf decoction is also believed to be important in alleviating menstrual cramps and dysmenorrhea in women. The leaf is important as pain-killers, sedatives and ecbolics. It can cause uterus contractions and hence expectant mothers are warned against taking the decoction of any part of this plant as it may result in abortion. In some West African countries, women boil the leaves of Aspilia Africana and the decoction is drunk to prevent conception. This therefore indicates that Aspilia Africana may have some contraceptive or anti-fertility properties.
Like the leaves, the roots of Aspilia Africana are also used in the treatment of numerous disease conditions. The cold water extract of crushed roots is administered orally to treat a number of conditions including sore throat, diarrhoea, gonorrhoea, intestinal worms, dysentery, and as an antidote against snake poison. The sap from the crushed roots is applied topically to wounds to promote rapid healing and to stop bleeding. The roots can also be chewed and the sap swallowed to induce appetite especially in patients. The decoction from a mixture of the leaves and roots has been used in some communities for treating pulmonary haemorrhage. In some East African countries, the root decoction is used to treat and manage tuberculosis.

Unlike the leaves and roots which are known for treating a myriad of diseases and disorders, the stem bark decoction is notably used to treat limited diseases and conditions including fever and malaria in West Africa. Incredibly, the flower of this plant is also greatly used for medicinal purposes.
The sap from the crushed mixture of flowers and leaves of Aspilia Africana is applied topically to heal and stop bleeding in a fresh wound. In some West African countries, the infusion of the mixture of flowers and leaves from the plant is credited with even the capacity of arresting the bleeding of a severed artery, hence demonstrating the extraordinary properties of this plant in stopping bleeding. In addition, the sap from the flowers has also been used to treat scorpion stings. Apart from the medicinal uses, many communities also use the plant as fodder for animals and as building materials. Scientific studies credit the unique medicinal potentials of Aspilia Africana to the numerous bioactive phytochemicals present in it including saponins, tannins, alkaloids, flavonoids, terpenoid and phenol.

Richard Komakech

Advocating From The Bottom Up

It all started when someone stood up saying, “In Liberia there is private land, public land, community’s land and Government’s land”.

Surprised I investigated and I found an amazing answer. I was brought back to when “The statutory tenure system was introduced in the early 1800s by the American Colonization Society (ACS), which purchased land along the coast of present-day Liberia from indigenous African chiefs and, in the 1820s, began bringing freed slaves from the United States to settle.” (Land and Policy and Institutional Support (LPIS) Project Customary Land). Thus, practically under the first President of the free Liberia Republic all land without a recognized deed – and none had it at that time – was considered Government’s Land.

The Land Rights Act (LRA) is supposed to address the land tenure in modern Liberia. Its first draft was delivered by the legally constituted Land Commission to, at the time, President Ellen Johnson Sirleaf on July 4^th 2014. Since then much opposition was made to its approval. Jonathan Gant, Global Witness campaigner, states: “The LRA, if passed, should recognize that communities own their land and ensure local communities – and only local communities – have the power to say where their lands are and how they should be managed.” (Land Rights Act Suffers Setback At Liberian Legislature). His words react to changes that are introduced in the first draft with the unconfessed intention of opening the door to powerful corporations (or concessions as they are called in Liberia) such as Firestone (See Liberia Concessions Aid Data).

I was not surprised, therefore, at the peasants’ awareness and commitment strongly raised during the meetings in Monrovia and workshops in Gbarnga (The Bong county in central Liberia). In Gbarnga a week’s workshop gathered 50 community’s leaders and Justice and Peace activists, and another training week was held for trainers. Almost all of them have been suffering in their lives not only the 14 years’ war but also the secular injustice produced by wrongly managed land tenure laws and regulations coming down from the top.

“Now is time that all tenure legislation is established from the bottom people, up”, was the mantra repeated in four pages of answers to questions I proposed ending the workshops: What do you propose and have to ask that has to be done from now on. Their answers ranged from “The Government should” to “The peasants have to” and “We will do”.

Let’s just mention some of the requests to the highest top: Government should make all its effort to have the Land Right Act (LRA) passed into law and explained to the citizens and implement a set of policies flowing from the LRA; it should enact laws that implement in the best interest of the people the international principles guiding Land tenure; it should come up with a straight policy that guides Land issues in Liberia, decentralizing the operating agency responsible for land so to make it active in the rural areas; the peasants and Indigenous People should be involved in addressing the Land Grabbing issues and land tenure policies, because they are the direct beneficiaries of the land; traditional leaders, youth – the future beneficiaries- and women who greatly depend on the land for economic purposes, should have a voice in every agreement on land; it, the Government, should enforce LRA making the land grabbing illegal and impose restrictions and conditions on purchase of land by any individual or company; it should provide room for Civil Society Organizations to monitor the issues of Land tenure and especially of the Land Grabbing, providing to them full information on land issues, such as concession agreements, the results of monitoring and evaluations.

Would the new Government listen to the people’s cry for justice on land, now one can know. What is certain is that Liberian peasants and Indigenous people want to be empowered of their own destiny tightly linked to the land received from their ancestors. The land conflicts in Liberia are many and of various types: between individuals, communities, the 16 different ethnic groups; between state and communities, communities and corporations. The lowest people urge just and right solutions: after 12 years of fragile peace they do not want to see any war coming back because on land issues.

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

Photo Gallery – The Magic of the Desert

Advocacy

Baobab

Youth & Mission