TwitterFacebookInstagram

Mali. The Mieruba label. ‘Music, our raw material’.

A collective runs a cultural centre and a record company in Ségou, an unstable area of Mali. To keep the art scene alive and because ‘music and the desire to live cannot be stopped’.

Now with eight titles, available digitally, The Lost Maestros is a series from the Malian label Mieruba intended to enhance the heritage of the golden, post-independence years of Malian music.
Mieruba also releases physical albums and new material, such as the recent Diré by veteran Idrissa Soumaoro.
Mieruba is part of the activities of the Mieruba Art Center, created in 2008 in Ségou, a stone’s throw from the Niger River. Over 300 kilometres north-east of the capital Bamako, Ségou, once the capital of the Bambara Empire, today the capital of the region of the same name, is located in an unsafe area due to the activities of jihadist groups. The centre is animated by a collective that replied to us via email.

“Music is like cotton or gold: a raw material that is extracted in Mali”. Photo: Mieruba Art Centre

Malian music continues to have strong visibility internationally through world music labels. Why then the initiative of a label?
One of the reasons is the need to relocate part of the music industry in the country. Music is like cotton or gold: a raw material that is extracted in Mali. This does not mean that it is not transformed and valorised by foreign labels driven by sincere respect for Malian culture, but the time has come to ‘decolonize’ world music. It needs to be done for the good of Malian music and there is immense work to be done for the rights of musicians. The vast majority do not perceive any rights for what they have created. Beyond the big names who give prestige to Malian culture in the world thanks to foreign labels, there are many extraordinary musicians who live in absolute precariousness. We have to start from here and it’s not easy because we have to consider all the works that have been in circulation in the world for more than fifty years.
This implies a general rethinking of world music, which at the moment is based on a ‘Western’ functioning that does not exactly reflect the reality of the local culture.

 How did the cultural centre come about?
The project of the centre and the label were born together because they feed off each other: The Lost Maestros series is the foundation of all of Mieruba. Mangala Camara, who returned to Mali after twenty years of precarious employment in France, gave the first impulse – as well as Askia Modibo, returning from France where he had not found the space to express himself. He therefore felt the need for a local reality that could give voice and pay respect to artists who marked the golden era in which the fusion of tradition and modernity was experimented, and who have much to pass on to the new generation.

“The Lost Maestros series is the foundation of all of Mieruba”. Photo: Mieruba Art Centre

The situation of the region is not an easy one…
The initial idea was that of a meeting place between these great artists, the new generation and foreign artists. Before the war, many stars came to Mali (Bono, Damon Albarn, Robert Plant…) to ‘learn’ something. The hypothesis was to live on the fruit of these meetings, also on an economic level. Then the worsening of security conditions made the project unfeasible in the terms imagined. But despite the difficulties it was not possible to stop, due to the energy already spent and because Mieruba was becoming a point of reference, and the failure of the project would be a loss for the community of Ségou and for the Malian art scene. In a moment of general crisis, there is more reason than ever to spread music, and to do so from Ségou, a city at the crossroads between
north and south.

What projects are you running?
To have an international outlet we started a collaboration with a French vinyl pressing company and its label Deviation Records. With them, we published the first volume of the anthology The Lost Maestros and the first of the collection of songs by the legendary Super Biton de Ségou orchestra. We plan to publish the second volume of both of these. However, we have also started to distribute independently in digital and physical formats. In 2022, Mieruba received its first economic contribution from the AWA fund financed by the European Union and managed by the Fondation sur le Niger – considered an important reality for Ségou and all of Mali, which deals with culture and organizes the Festival sur le Niger, that every year fills the city with joy.

“Mieruba wants to become a reference first and foremost for local artists, to perform but also to get to know each other and rehearse”. Photo: Mieruba Art Centre

There are no longer many foreign tourists, but the festival is aimed primarily at the inhabitants and is an example of how, despite all the difficulties, music, and the desire to live, cannot be stopped.
Mieruba wants to become a reference first and foremost for local artists, to perform but also to get to know each other and rehearse.
We are completing a space dedicated to live performances and last September, as part of the Pacific Fusion #2 project, we had young musicians of varied origins in residence who, under the guidance of two members of Super Biton, worked to fuse different traditions in the name of peace and diversity.

What is happening in the music scene in the city?
There were once concerts in all the maquis (informal venues, ed.) of the city, but few survive, like the historic Mobaso. Painfully, some musicians moved to Bamako, but many are still here and okra – the music at weddings – remains a source of income. As throughout Mali, the new generation is also interested in rap, and small recording studios are widespread in the city; however, these energies are dispersed, and the necessary framework to achieve the quality they can easily aspire to, is often lacking. Despite everything, there is perhaps no better place in the world to continue the project and the dream of a cultural centre from which music can radiate. Music is Mali’s wealth and its weapon
for peace and prosperity.

Marcello Lorrai

 

The Hamas attack on Israel: the positions of the Indo-Pacific actors.

Following the attack launched on Saturday 7 October by Hamas militiamen against Israel, diplomats from all over the world have expressed the positions of their respective states on the incident and, more generally, on the wider Israeli-Palestinian conflict.

In the Asia-Pacific region, one of the first actors to intervene in support of Israel was Narendra Modi’s India which harshly condemned the attacks and demonstrated closeness to the country led by Benjamin Netanyahu. Furthermore, the two leaders were in contact by telephone on 10 October in which the Indian Prime Minister confirmed his full support for his Israeli counterpart. Such activism is not surprising when looking at the recent trajectory of Indo-Israeli bilateral relations.

Since the mid-1990s, the two countries have begun a slow and progressive process of rapprochement which today allows us to define the Tel Aviv-New Delhi axis as extremely sound. Relations, in particular, entered a new phase when, in July 2017, Modi became the first Indian Prime Minister to visit Israel.

The visit, historic in its own way, did not include any stops in the Palestinian territories. On that occasion, India and Israel elevated relations to a strategic partnership and this facilitated the development of economic-commercial ties. The overall trade between the two countries has grown over time to reach approximately 10 billion dollars in 2022, with Israel establishing itself as one of the main suppliers of Indian defence, transferring, among other things, anti-missile systems, radar high-tech and night vision equipment.

Recent and central stages of this path of strengthening bilateral relations are represented by the formalization in 2021 of the so-called I2U2, a cooperation group including India, Israel, the United Arab Emirates and the United States, and by the expansion of the Indian presence in Israel with the purchase of the port of Haifa concluded in early 2023 by the Adani Group.
Subsequently, in May 2023, India and Israel signed a Memorandum for Cooperation on Industrial Research and Development, with a focus on several key technology areas, such as aerospace.

Finally, the Modi government played a decisive role in the approval, during the G20 in New Delhi, of the India-Middle East-Europe Economic Corridor (IMEC), which provides for the first connection between the Indian port of Mumbai and the Emirates port of Jebel Ali, then continuing through Saudi Arabia to the Israeli port of Haifa. The ongoing conflict in Israel and Gaza, however, risks slowing down the rapprochement between Tel Aviv and Riyadh and, consequently, shelving part of the plans relating to the IMEC.

Another actor whose reaction was awaited is the People’s Republic of China which, after having avoided giving excessive space to what happened in the Middle East in the national media, issued an official statement to express concern. The spokesperson of the Ministry of Foreign Affairs, Mao Ning, also stated that the responsibility for the escalation lies in the stalemate of the peace talks and that without political solutions, such as the implementation of the two-state solution, it will be difficult to resolve the conflict.

Beijing, after having mediated the rapprochement between Iran and Saudi Arabia in March 2023, had recently gained space in the international media for its apparent desire to encourage a dialogue between Israelis and Palestinians which today appears to be an increasingly remote prospect. China, in fact, enjoys good relations with Israel to the point of having included the country, in 2017, within the ambitious projects linked to the Belt and Road Initiative.

On the other hand, during a trip to China by President Mahmoud Abbas in June 2023, the Chinese authorities promoted the signing of a strategic partnership with the Palestinian National Authority based on solar energy, the development of Palestinian industry, and infrastructure construction. At the moment, therefore, China remains in balance and is essentially waiting to understand the evolution of events in the region, while inviting the parties to de-escalate.

At the same time, Beijing will try to exploit any mistakes made by Israel’s Atlantic allies, led by the United States, which are highly likely given the complexity of the political framework that has been created. An emblematic example of this attitude is the reference that appeared in the Chinese media to the apparent failure of attempts to normalize regional relations between Arab states and Israel sponsored
by Washington.

Beyond India and China, other Asia-Pacific actors have also expressed their positions forcefully in recent hours. In particular, in Pakistan, the leader of the Pakistan Muslim League (N) and Prime Minister until last August, Shehbaz Sharif, stated that he believes the recent events are a direct consequence of the Israeli occupation of the Palestinian territories.

Also along the same lines are the statements of the former Prime Minister, then disqualified in April 2022, Imran Khan who reiterated his full support for the Palestinian cause in this complex phase. Among the most active, in this phase, the Emir Sirajul Haq stands out as an expression of the Jamaat-e-Islami party (Pakistan), who invited all Muslim countries to support the action of Hamas.

Mobilizations in support of the Palestinians also took place in Dacca, Bangladesh, where the Ministry of Foreign Affairs spoke of a state of occupation that does not allow a solution to the conflict.

Support for the Palestinian action also came from the Taliban-led Islamic Emirate of Afghanistan, which defined any resistance action for the freedom of the land and the holy places as legitimate. Invitations to mobilize also came from the Pan-Malaysian Islamic Party, which was left considerably strengthened by the 2022 election, while Jakarta called for an immediate cessation of hostilities after an Indonesian hospital was hit in Gaza by Israeli F-16 bombings.

Harsh condemnation of the Hamas attacks came, however, from the Government of the Federal Democratic Republic of Nepal which denounced the killing of as many as 10 citizens during the action carried out against Israel. The Singapore government also took the same line and strongly condemned the killing of civilians by Palestinian groups. The Vietnamese government appeared cautious, while a harsh condemnation of Hamas’ action with no reference to the occupation appeared in Japan’s official statement, thus confirming its alignment on the issue with most of the actors of the Euro-Atlantic bloc.

In this context, it is possible to note how in the broad Asia-Pacific area, the Palestinian issue still has the ability to mobilize the masses in the main Muslim-majority countries, even in theatres that have a significant terrorist presence such as Western Pakistan and Eastern Afghanistan. India’s absence from the bloc of states aligned with the Palestinians, however, indicates a lack of alignment between New Delhi and a good part of the actors of the so-called global South and this could partially complicate Indian plans with respect to its ability to assume the leadership of this broad and heterogeneous front.

Tiziano Marino/Ce.S.I.

The meaning of the sacrifice in the African culture.

Every religion has some form of sacrifice. In fact, sacrifice is the most universal of all rituals.

Most rituals imply an offering and quite often a blood sacrifice. A blood sacrifice is a displacement of mystical forces made possible by God himself, thanks to the intercession of a spirit, divinity or ancestor and the mediation of a priest for the satisfaction of the sacrificing community. The blood of the victim, when poured on the altar, releases the vital force contained in it and feeds the spiritual beings directly alerted by the words of the priest. We have here an offering of food given to the sacred forces, which gives life to the sacrificing community through a common meal. We also have the words of the priest to the divinity or ancestor who intercedes to God. The response of God comes in an inverted way: it goes to the sacrificing community through the ancestor and the priest. Note here that God does not feed on the blood of the victim; God is the very source of the vital force; for him the vital force does not diminish.

Kenya. Pokot. Among cattle-keeping communities, a sacrifice of a bull is offered in order to curb violence within the society. File swm

On the contrary, the vital force of other spiritual entities like the spirits of nature, the ancestors and the divinities get spent especially, when they do favours to the living. This is the reason why they ask for sacrifices. If the sacrifices are not offered, they punish the living. ‘Do not complain that the divinity (lubaale) is killing you if you ignore the sacrifices you are advised to offer’, thus goes a Luganda saying.
In Africa, sacrifices to God are usually eggs, portions of raw staple food, or live cocks left in the bush or forest. Some tribes make annual sacrifices to God but the animals immolated are for divinities and the ancestors, not for God.

Ethiopia. Sidamo. Some tribes make annual sacrifices to God but the animals immolated are for divinities and the ancestors, not for God. File swm.

The commonest sacrifice in Africa is a cock. It is offered in order to ward off minor troubles or sicknesses but it plays a deeper role than that: when day comes, insects, birds and animals sing or make noises to welcome the day but man is still asleep. The cock, which traditionally used to spend the night in the same house as its owner, crows and pushes the family into the rhythm of the awaking nature. When it is immolated and as it dies, its vital force pushes the same family or even the individual into the rhythm of the spirits. Sometimes the colour of the cock matters according to the likes of the spiritual entity concerned. This law works even for goats and cows. Goats are sacrificed when a large family or clan is at risk, but when the whole tribe is attacked by sickness or any form of common enemy, it is a bull. Sheep are also sacrificed in order to keep epidemics at bay.
A sheep is believed to be immune to suffering because it does not make noise when it is being slaughtered and its resistance is minimal. The vital force in its blood is believed to strengthen the sacrificing community, rendering it immune to epidemics. The same animal is sacrificed for reconciling two brothers who have become bitter enemies. Its heart is cut in two and shared among the warring brothers.

Kenya. Pokot. Goats are sacrificed when a large family or clan is at risk. File swm.

This sacrifice brings out clearly the nobility of a sheep. Sometimes, before the sacrifice, the reason for the sacrifice is explained to the sacrificial victim accompanied with excuses. It is clear here that the animal, in this case, is not taken as something to use; it is a respected individual. Among cattle keeping communities, a sacrifice of a bull is offered in order to curb violence within the society.
It is the whole community, which performs what we can call the rite of diverted violence. When the animal is killed, sometimes very cruelly, the violence, which would be directed to people is done on the animal, which is their substitute. It is at the same time an elevated violence since it is transported from the profane to the sacred. It is also a transcended violence since it enables the community to transfer the grudges, rivalries, hatred, tension and the tendencies of aggression within it to an animal victim. This is the way the community ‘deceive’ its own violence by directing it to victims which do not call for vengeance. All in all, sacrifice in whatever form is for respect of life, that is, in sacrifice, life is not lost; it just becomes sublime. (Open Photo: Maasai warrior playing a traditional horn. ©photopiano/123rf)

Edward Kanyike

 

 

The Declaration of Human Rights is for all.

December 10, 2023, marks the 75th anniversary of the universal promulgation of the Universal Declaration of Human Rights and its adoption by the United Nations General Assembly through resolution 217A during its third session in Paris on December 10, 1948.

It was a torn and destroyed world after WWII that was reeling after the destruction, death and mass murder of an estimated total of 70–85 million people, men, women and children.

There were only approximately 2.3 billion people globally in 1940 and about three percent of them were needlessly killed by the incredible destructive force of the human species. As of 2023, the World Population is 8,045,311,447 (at mid-year, according to U.N. estimates).

The bitterness, hatred, anger, violent death and destruction unleashed by the human species 83 years ago made humans the deadliest and most vicious creatures to ever walk the earth. Humankind is perhaps the most flawed species ever to evolve from prehistory to the present.

This global evil that humans brought upon themselves awakened in the survivors of the war, people of conscience, to establish the true noble dignity of the human person that was so savaged and damaged by the hatred and violence that arose from racist discriminatory urges of one nation against another.

The Universal Declaration of Human Rights laid down the rights and dignity and the equality of every living human and it was offered to humankind and every nation to accept, respect, ratify and implement or not. We can see in the world today that many nations have embraced these principles and the rights of their people but many have done so in word only but not in deed. Among political leaders, hypocrites and corrupt politicians proliferate.

There are some nations and leaders that have accepted and believe in the Universal Declaration of Human Rights and strive to implement and respect them. To do so is to emerge from the wild savage instincts closer to wild animals to the conscious rational thinking of a reflective educated human person.

In the preamble to the Declaration, it is stated that the “recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world and that disregard and contempt for human rights have resulted in barbarous acts which have outraged the conscience of mankind, and the advent of a world in which human beings shall enjoy freedom of speech and belief and freedom from fear and want has been proclaimed as the highest aspiration of the common people.”

Violence, war and barbarous acts in West Asia, Ukraine, Middle East are a total disregard and gross violation of these rights. There can be no grievance on either side used to justify any violation against any person.

The first article of the Declaration lays down clearly the truth and right to be upheld by all humankind. It says “All human beings are born free and equal in dignity and rights.
They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood”

Not only is the right to equality declared but the rights are for all and everyone: “without distinction of any kind, such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status.”

Yet our world is in a state of upheaval where daily we see nations invade, land grab and occupy another by force and fear. They displace the original inhabitants and rule with discrimination and force.

The Declaration says in its preamble that when people are deprived of their rights and dignity and lands, they tend to rebel and fight back against tyranny. “Whereas it is essential, if man is not to be compelled to have recourse, as a last resort, to rebellion against tyranny and oppression, that human rights should be protected by the rule of law.”

So only with the rule of just laws and the implementation of them without fakery, connivance, manipulation and delay based on manufactured evidence, will rights be all the more respected and upheld.

Many rights campaigners have been unjustly jailed and they have been deprived of their human rights. This must change and justice must be done.

Fr. Shay Cullen

Burkina Faso, Mali e Niger: the New Military Alliance in the Sahel.

The military juntas of Burkina Faso, Mali, and Niger have signed the Liptako-Gourma Charter, establishing the Alliance of Sahel States (AES). The objective is to establish an architecture of collective defence and mutual assistance against common challenges. The unknowns.

On 16 September Burkina Faso, Mali, and Niger signed an agreement by signing the Liptako-Gourma Charter in the region of the same name called the ‘three border area’, which is one of the epicentres of the security problems of the three countries. This agreement in Article 1 establishes ‘the Alliance of Sahel States and an architecture of collective defence and mutual assistance’ (art.2).The name itself indicates a broad projection and underlines the desire to potentially extend participation to those States that will embrace its aims.
The President of the military junta in power in Mali announced the signing on his X profile (formerly Twitter) citing the importance of the agreement for the security and well-being of the people of the signatory countries. The alliance could change the balance of power in the region, uniting countries with different problems but presenting similar vulnerabilities, and providing an alternative to the influence of ECOWAS and the Euro-Atlantic powers.

What is foreseen in the Charter
The Liptako-Gourma Charter is based on 17 points and focuses mainly on mutual assistance, the restoration of security and the prevention of rebellions. Article 4 establishes that Member States ‘undertake to fight against terrorism in all its forms and against organized crime in the common space of the Alliance’ while Article 5 announces that members will work to prevent, manage, and resolve any armed rebellion or other threat to the territorial integrity and sovereignty of each of the Alliance countries, giving priority to peaceful and diplomatic means but also with the use of force. Under Article 6, which is similar to NATO Article 5, ‘any attack on the sovereignty and territorial integrity of one or more Contracting Parties shall be considered an aggression
against the other Parties’.

The ruling military leaders, from the left: Capt Ibrahim Traoré (Burkina Faso) Colonel Assimi Goita (Mali) General Abdourahmane Tchiani (Niger).

Article 8 instead announces the commitment not to resort to ‘the threat, use of force or aggression, against the territorial integrity or independence of one of the member states; not to implement naval, road, maritime or strategic infrastructure blockades through the armed forces; not to perpetrate attacks or aggression against another Member State or third States, starting from the territory made available by one of the signatory States’.
An alliance that is opposed not only to the intervention of external countries in the territories of sovereign states but also to economic warfare tactics such as sanctions, which, however, provides for intervention in each other’s territories to fight insurrections. Article 10 of the Charter specifies that the financing of the Alliance of Sahel States will be provided mainly by the three signatory countries and Article 11 opens up membership to other countries.

Objectives of the Alliance
“This alliance will be a combination of military and economic efforts between the three countries”, Malian Foreign Minister Abdoulaye Diop told reporters. “Our priority is the fight against terrorism in the three countries”. Although it is not certain that the Armed Forces of the three member countries of this new tripartite alliance will actually follow the mutual provision of support, its formalization deepens the political and security bond and coordination in the fight against insurrections, the main concern of the contracting parties. The Alliance therefore has a triple function, which in order of priority are:  coordinating efforts against insurrectional movements; weakening the political-diplomatic weight of the neighbours of the West African Economic Community (ECOWAS); and countering Western influences in the region.

Nigerien army soldiers from the 322nd Parachute Regiment. File swm

Mali’s coup junta is experiencing a resumption of hostilities, after the start of the withdrawal of the MINUSMA peacekeeping mission at the end of August, with the pro-independence Tuareg (or kel tamasheq) of the Coordination of Azawad Movements (CMA) advancing to the north against the Armed Forces and the Wagner group. This seems to be Bamako’s main concern at the moment. However, the penetration of Islamist groups such as Jamaat Nusrat al-Islam wal Muslimin (JNIM) and the Islamic State in the Sahel (IS Sahel) is also constant, despite the fact that they are driven by mutual rivalries. These groups now have substantial freedom of movement thanks to the end of the peacekeeping mission and the French presence, especially in Liptako-Gourma, where the agreement was symbolically signed.

Fragmentation and the search for sovereignty
After the failure of the G5 Sahel military alliance (made up of the countries that are part of the new alliance with Mauritania and Chad and sponsored by France) this umpteenth agreement, defined as ‘the NATO of the Sahel’, presents many unknowns relating to its effectiveness, above all due to the military weakness of member countries. However, the signing can currently be considered both a diplomatic and internal success for the coup plotters. After capitalizing on the perception of corruption and impunity of supported governments of European countries, the councils have now signed a mutual and equal regional security agreement that highlights common objectives.

The United Nations Multidimensional Integrated Stabilization Mission in Mali (MINUSMA) convoy led by the Malian Armed Forces (FAMA). MINUSMA is to cease to operate by 31 December 2023. UN Photo/Harandane Dicko

But without addressing the causes of instability, increased militarization will only lead to more frequent violent clashes and new unpunished war crimes, which will spur the recruitment of separatists and jihadists. Only time will tell what the art. 3 of the Charter states, urging the establishment of bodies and operating mechanisms of the Alliance, will be carried out. There will be an answer at the time of the outcome of an intervention by one of the contractors alongside or within an allied country. A test case could already be that of the Tuareg independence activists in Mali, a more heated clash than the confrontation between ECOWAS and the Nigerian coup junta – which saw the mobilization of Burkina Faso. But, if this were the case, Niamey’s intervention in support of Bamako could likely exacerbate security problems in northern Niger, where other Tuareg populations are looking for greater autonomy. (Open Photo: file Swm)

Daniele Molteni/CgP  

 

 

 

The Pop Music of Nigeria. Afrobeats.

For some years now, the Nigerian and Ghanaian Afrobeats music scene has taken on global dimensions in terms of reach, acceptance
and impact
.

Increasingly, the yardstick for measuring the success of an Afrobeats artist is the level of international success he or she enjoys. It means not only collaborating with leading music superstars from around the world but also filling prestigious arenas in metropolises such as London, Amsterdam, Paris, and New York. This also involves recording, distribution and sponsorship deals with the largest companies involved in the music and entertainment business.
The speed with which Afrobeats stars churned out their hits was astonishing. For a while, it might have seemed that this scene would soon peter out and eventually give way to other interesting genres such as amapiano, the subgenre of house music born in South Africa, which fuses different styles such as R&B, kwaito, soul, gospel, and indeed house. In reality, Afrobeats musicians have simply incorporated amapiano as part of their ever-growing repertoire.
This demonstrates not only the versatility of the artists but also the resilience of this genre of music.

Tiwa Savage performing at the Mavin Industry “Nite” Concert in Nigeria. CC BY-SA 3.0/TCD

The first wave of great Afrobeats artists includes P-Square, D’banj, Flavor, Timaya, and Tuface. Those were followed by the likes of Wizkid, Olamide, Sarkodie (Ghana), and Davido. And then it was the turn of Burna Boy, Yemi Alade, Tiwa Savage, Patoranking, Simi, and Mr Eazi.
While many of these artists have achieved viral successes, some of which have had a global impact like Alade’s Johnny, the latest generation of Afrobeats stars has brought even greater depth to the genre. Among the hottest artists are C-Kay, Rema, Fireboy DML, Ayra Starr, Ruger, Joeboy, and Asake. All of them are touring all over Africa, as well as shooting their elaborately plotted music videos in exotic locations abroad. Asake, in particular, not only does successful tours in the US and UK, but shoots his intricate videos – made mostly by the ubiquitous TG Omori
– almost exclusively in the US. Last August he held major shows
at the O2 Arena in London.

Tems, the voice
On the other hand, Tems’ rise as a current Afrobeats star has been nothing short of meteoric. When the smoky-voiced Nigerian singer and her compatriot Rema were announced as part of the line-up for the August 2023 edition of Lollapalooza, their already notable international profile was cemented even further. Furthermore, Tems, who has already won two BET Awards, was nominated in three different categories for the 2023 edition of the BET Awards in the United States. Tems is something of an enigma: shy, reserved, and sexy. Nigerian Afrobeats superstar Wizkid launched it globally with his 2020 hit Essence, an R&B-influenced track that wowed audiences across multiple continents. The hit was even remixed to include Justin Bieber.
The 28-year-old Tems creates a pleasant Sade-style atmosphere (very successful Anglo-Nigerian singer in the 1980s, ed.), but also more captivating than the latter.The speed with which she has won the favour of the American public is unprecedented for Nigerian singers, which include artists of the calibre of Tiwa Savage, Yemi Alade, Simi, and younger aspirants such as Ayra Starr, Fave, etc. On stage Savage, Alade, and Starr are exuberant performers.

Temilade Openiyi, known professionally as Tems. CC BY-SA 4.0/NdaniTV

Tems, on the other hand, seems to have a strength within her that releases in songs of emotional intensity, desire, and adventure. Rather than express herself in an ecstasy of dance and raw theatricality, she reserves acrobatics for the deep, soothing flourishes she undertakes with her extraordinary voice. In 2020, she released her first EP, For Broken Ears, which made her mark on the Nigerian music scene. The 2021 song If Orange Was a Place had an even stronger impact, which reverberated beyond Nigerian shores.
She has collaborated with heavy hitters in the American music industry like Khalid, Brent Faiyaz, Drake, and Future; so far, these overseas releases have been lucky. This doesn’t usually happen to African artists who, hoping to achieve big results, venture into the American music market. In most cases, in an effort to conquer new audiences, they seem to lose themselves and their creative spirit, in a game similar to Russian roulette. Many seek their fortune in America full of illusions and expectations. Of course, they also have to meet the changing demands of record labels and their managers. Divergent and often competing interests can drag artists down into a lack of success and even total failure. And once they return to Africa it may happen that they are no longer able to recover their audience, which in the meantime has followed new trends.

In the United States
Elaine, for example, the sensual South African R&B singer, left for the United States and returned without having a great artistic streak anymore. She has now embraced the amapiano, thus hoping to reconnect with her home audience. Several years ago, Nigerian megastars Davido and Wizkid also flew to the United States.
In particular, Davido came out with several pieces designed for the US market, which did well in Africa but did not achieve the desired results across the Atlantic.
In 2017, however, Davido hit the mark in the USA, as well as in Canada and France, with the hit Fall, a song that didn’t seem to promise much. It almost seems that Afrobeats, now one of the main ingredients in the programming of many Western radios, however, needs to be adapted to find wider acceptance outside Africa. In reality, numerous niche spaces have been created for Afrobeats as has happened for reggae. However, as long as the genre retains the mould and character of tropical Africa, it will lag behind Western pop music.

Davido in concert. CC BY-SA 4.0/Peter Verwimp

This in itself is not worrying. In fact, the biggest African stars, Davido, Burna Boy, Diamond Platinumz (Tanzania), Flavour, Rayvanny (Tanzania), Harmonize (Tanzania), Fally Ipupa (RD Congo), Sarkodie, Ferre Gola (RDC), Stonebwoy (Ghana), Shatta Wale (Ghana), and Wizkid have established themselves on the continent, in Europe, in South America, and the Caribbean – markets that are more than sufficient today for those who intend to build a lasting career. In Found, her song featuring Brent Faiyaz, Tems describes the inner turmoil between her and her lover, as they seek a solution to their differences. With her remarkable performance, Tems proved that she is capable of not selling herself short when she wants to engage with American listeners. However, she is not always like this. She has, among other things, composed a song for Rihanna and collaborated with Beyoncé and Grace Jones. Additionally, her performances and compositions have won numerous prestigious awards in the United States. In any case, the international musical scenario that many African artists have to deal with is certainly not easy. However, it will be interesting to see how Tems manages the challenge of an international career. What is certain is that there will always be new Afrobeats talents with fresh ideas, ready to take up the baton. (Open Photo: 123rf)

Sanya Osha

Underwater Environment. The New El Dorado.

The vast riches of the seabed. Crucial role in communications. Technological innovations. Gas pipeline sabotage. The risks.

The sabotage episodes of the Nord Stream 1 and 2 gas pipelines last September 2022, together with those of the gas pipeline and the submarine telecommunications cable connecting Finland and Estonia which occurred in October 2023, give further confirmation that the underwater dimension is becoming the new field of coercive power together with those of land, sea, air, cyberspace, and the extra-terrestrial environment.
Acceleration in the last twenty years in the technological field has, in fact, facilitated access to this dimension, the use of which was previously extremely limited. To date, although only 20 percent of the total has been explored, it acquires its own specificity such as to constitute the so-called ‘underwater environment’. This is the portion of water that extends from the surface of the seas and oceans (but also lakes and rivers) to the depths and the seabed itself.
A surface divided between abyssal seabed, up to 6,000 meters deep, and the continental shelf which can extend for hundreds of kilometres from the coast, with a depth of around 200 metres. The complex architecture of this environment is also enriched by the presence of valleys and underwater mountains, volcanoes, and tectonic faults in constant movement, as well as by the important riches contained in its seabed which reveal themselves, day after day, increasingly useful for the development of contemporary civilization characterized by the high use of technological components.

Oil pipeline underwater. 123rf

On closer inspection, in fact, in addition to natural gas and oil, the seabed is rich in rare earths, copper, cobalt, nickel, as well as freshwater springs, recently discovered in the depths of the Atlantic Ocean, and hydrothermal springs whose Sulphide deposits contain industrially-sought-after metals such as silver, gold, copper, manganese, cobalt and zinc. In the seabed there are also resources whose commercial potential is considerable but about which little is known, or whose cumulative quantities are not sufficient to economically justify their extraction. The main resource of this type is that of methane hydrates, reserves of natural gas trapped at the bottom in ice-like forms.
Furthermore, the surface of the seabed hosts infrastructures of crucial strategic value which the Leonardo Foundation report, ‘Civilisation of the Sea’, the new underwater environment of humanity’ published in Italy, has divided into the following six macro categories: 1) mining infrastructure; 2) bio-farming infrastructure, in which agricultural crops are grown in a controlled atmosphere; 3) infrastructure for carbon dioxide storage; 4) infrastructure for the transport of electricity; 5) energy infrastructure; 6) communication infrastructure. Within the latter, in particular, through a network of 552 submarine cables spread over an area of 1.4 million km, 99% of global data traffic travels, compared by the authors of the Leonardo report to the nerve system in which there flows the current economic and social life of the planet. Given the crucial role that communications play today, it is clear that the interruption of one of them would cause a partial blockage of this flow, with the resulting economic damage.

A submarine communications cable under construction. 123rf

The infrastructure present in the underwater environment is, in fact, exposed to various types of dangers, whether natural, accidental, or intentional. As regards the risk of a natural or accidental nature, they are mostly attributable to the difficulties deriving from this environment, such as atmospheric pressure and the dangers deriving from marine fauna, but also to accidents that can occur in possible impacts with anchors, fishing nets and other manufactured goods. With regard to risks of an intentional nature, we include both sabotage, as occurred in the cases mentioned above, and techniques for intercepting cable communications. Furthermore, not being able to define with certainty the limit of jurisdiction of a State over a specific stretch of maritime territory, or the fact that the routes crossed by cables and ducts go beyond simple state sovereignty, increases the risk level and makes it more difficult to attribute responsibility. This level of risk could further intensify with the increase in technological development considering that unmanned systems are capable of overcoming the unavoidable limits that human activity encounters underwater. Their ease of use, together with their cost-effectiveness, leads us to predict an increasingly massive use which could result in both an increase in threats and enormous opportunities for exploitation and exploration of the seabed.
Therefore, it is now clear that in the coming years, the seabed will be increasingly crowded by underwater systems of all kinds, unmanned or with crews on board, as demonstrated by the new trend in the nautical sector to equip yachts with submarines.
The wealth of resources present on the seabed, together with the ease of access determined by technological innovation, constitutes an extraordinary source of opportunities, but also a new meeting ground and international competition between different ambitions and interests, as demonstrated by the increase in the phenomenon of the territorialization of the seas, through the proclamation of EEZs.

The Solitaire, is one of the largest pipe-laying ships in the world. CC BY-SA 3.0/PR Allseas

Furthermore, it should be added that although UNCLOS has established a regulatory structure for the oceans and the underwater world, it has not, however, proven sufficient to deal with the new and growing threats that arise in the underwater environment.
In particular, with regard to the resources located on the high seas, in that area which UNCLOS defines as the Area, it has been established that these resources are the common heritage of humanity and as such management has been entrusted to the International Seabed Authority (ISA) whose function is to administer them, as well as ensure the protection of the marine environment.
It is worth remembering that 168 nations and the European Union have signed up to UNCLOS today, including China and all the countries bordering the South China Sea which, together with the Arctic, constitute the two large areas in which the major challenges for resource exploitation exist. The USA, however, is not a party to it, as it refuses to accept the provisions on the exploitation of the seabed, while it accepts and acts in accordance with the other provisions of the Convention as they reflect the customary international law of the sea. According to some analysts, ratification would mean for the United States to cede sovereignty to the ISA and, therefore, preclude the possibility of digging freely in the high seas to exploit the huge mineral resources present in the ocean floors. It is therefore clear that, if underwater spaces were not regulated in time, the ease of access to the underwater environment, in an increasingly conflictual geopolitical context, would increase the intensification of acts of sabotage with considerable economic effects, as well as the free exploitation of resources with a strong environmental impact. (Open Photo: Underwater pipeline for gas transport.123rf)

Filippo Romeo

Comoros. The ‘Next Djibouti’ for Beijing.

The World Bank continues to finance the upgrading of the ports of the Comoros islands, where China has put its eyes on for years in search of a new safe haven for its military expansion strategy in the southern Indian Ocean.

Fifteen million dollars to upgrade the three main ports of the Comoros islands. This is what the World Bank’s International Development Association (IDA) put on the table at the end of May to improve maritime connections between the ports of the three islands of the archipelago: Moroni in Grande Comore, Mutsamudu in Anjouan, and Boingoma in Mohéli.IDA is the part of the World Bank that helps the world’s poorest countries, including the Comoros, one of the smallest nations (2,235 km²), least inhabited (870,000 inhabitants) and least developed in Africa (GDP per capita estimated to be $1,420, at the end of 2020).

The city of Moutsamudu on the Island of Anjouan. 123rf

With this new liquidity injection, the aid package for the modernization of the ports of the southern Indian Ocean archipelago, to which in addition to the World Bank the French Development Agency also contributes, now amounts to 85 million dollars. The launch of other projects for the upgrading of the country’s smaller ports is also expected within this year and the African Development Bank will also contribute to the financing.

Isolated archipelago
In recent years the pandemic and the effects of the Russian invasion of Ukraine (the Comoros import wheat flour from Kyiv and petroleum products from Moscow) have made the situation in the archipelago even more complicated.A large portion of the World Bank financing, amounting to 60 million euros, will be used to renovate the port of Boingoma, in the northern part of Mohéli island, the smallest of the three islands located between Grande Comore and Anjouan. The port of Boingoma has only a 70-metre wharf with a 2,4- metre depth, it is therefore accessible to only very small vessels.

The Harbour in the city of Moroni. 123rf

All exports from and imports to Mohéli must be transited at Moroni or Mutsamudu with cargos offloaded and reloaded onto smaller vessels. The port of Boingoma is operational for only two working days per week. The current linear design of port Boingoma is highly vulnerable to climate events. In 2019, Cyclone Kenneth, and Cyclone Cheneso in 2023, damaged the structures of the port, which is not sufficiently protected against the ocean waves. The internal roads of this island are in a bad state. Mohéli is the poorest of the three islands that make up the Comoros State with a poverty rate of 53%.

China’s expansion strategy
Despite these limitations, the proximity of the Comoros to the strategic Mozambique Canal, through which 30% of global tanker traffic passes, still makes the archipelago attractive. China is the country that has invested the most in local ports in recent years. In 2015, the China Communication Construction Company was awarded the contract to build the Port of Mohéli Island. The work took two years to complete at a cost of almost $150 million.
In 2018, China Road and Bridge Corporation invested in the expansion of the port of Moroni, located on the western side of Grande Comore, 300 kilometres from the African mainland. Having very shallow waters, this port is not accessible to large merchant ships which must anchor offshore, and barges are used to transport their cargo to land. To solve the problem, Beijing has invested 165 million dollars to build a port off the coast of Sereheni, a town located 3 kilometres south of Moroni, so as to accommodate ships of up to 30 thousand tons.

Moroni. Grande Comore. CC BY-SA 2.0/Woodlouse

China, the first country to recognize the independence of Comoros from France in 1975, and among the few to maintain a permanent diplomatic representation there, has made large investments to rebuild the airport, the People’s Palace of Moroni, a stadium, roads, houses, and submarine fibre optic cables connecting the islands to the coasts of East Africa. Furthermore, China has also offered health aid against the spread of malaria.China is also strengthening the defence sector of the Comoros, training the local military personnel. In several respects, the Comoros could represent the ‘next Djibouti’ for Beijing, the microstate where China built its first military base abroad. And as in Djibouti, where Ismail Omar Guelleh has governed since 1999, also in Comoros, power has been for years in the hands of the same president, Azali Assoumani, former army chief of staff serving his fourth term.
Being able to count on an interlocutor that has so far proven stable, the Chinese government is toying with the idea of the archipelago as the next haven for its armed forces deployed in the southern Indian Ocean. In this sense, the redevelopment and expansion plan for the port of Moroni could serve as a test bed for the Chinese ambitions and it could lead, at a later stage, to a permanent military presence of China in the Comoros islands. (The landscape on the coast of the village Moya on the Island of Anjouan.123rf)

Rocco Bellantone

Bolivia. The Q’Owaku Ritual.

The Q’Owaku ritual is performed as a blessing for workers or builders in the cities of Bolivia. But what does q’owaku mean? What is the difference between the q’owaku of the ancient Andean communities and the ritual of the bricklayers of the city of Cochabamba?
Let’s find out.

The q’owaku is an ancient ritual of the Andean communities of Bolivia, Peru, Argentina, part of Chile, Colombia, and Ecuador; it takes its name from a plant commonly found in the Bolivian plateau.
This aromatic herb is burned, and the smoke carries its incense-like smell through the air. This offering is performed to thank and ask the blessing of the ancestral spirits. There is, however, a difference between the q’owaku of the Andean communities in the countryside and the q’owaku practiced in the Andean urban areas.

People building new homes in rural areas. 123rf.

In the countryside, where this tradition originated, the Q’owaku is a communal practice to give thanks to the Pachamama (Mother Earth), and to ask the ajayus (spirits) of the great apus and achachilas for protection of crops from weather phenomena such as hail or frost, and for abundance of products and animals. This is because land and livestock are the sources of livelihood of the Andean rural communities. For these reasons, the q’owaku ritual is performed three times: one during sowing, and two during the growth of crops.
On the other hand, in the urban area, the q’owaku ritual is related to the construction of buildings and the protection of workers. The workers’ q’owaku ritual is performed at the beginning of a work to ask for the protection of the workers from any accident that may occur.

Building a new home in Cochabamba. The q’owaku of the bricklayers is generally held on the first Friday of the month. 123rf

The q’owaku of the bricklayers is generally held on the first Friday of the month. On that day, workers and owners prepare a ritual meal: ají de fideo (a traditional noodle dish from Bolivia, originally from Cochabamba), roast beef and corn accompanied with wheat chicha. But the main element for the ritual is the q’owa plant.
On the day of the ritual, bricklayers finish work between four and five in the afternoon and, along with the boss who brings all that is needed for the ritual, they start to prepare the celebration; some light a fire, others assemble all the elements to perform the ritual. They also make the ají de fideo and put it into small pots of clay that are placed in the four corners of the building; by doing so, they ask permission to Pachamama (Mother Earth) for the building of a safe house with a solid infrastructure. Then, two people – generally the master builder and the owner – hold the q’owa with their arms up and invoke the blessing of the spirits of the ancestors and the apus (the spirits of mountains), so that the workers do good work. The participants in the ritual also ask the spirits to protect them from any work accident, and that they may be paid punctually. When the fire is hot enough the q’owa plant is burned along with other ingredients. Before long, the smoke of the fire and scent of the q’owa plant fill the air. Finally, the participants in the ritual share the meal they have prepared for the celebration as a sign of unity. After eating, they chew coca leaves and drink chicha, or other drinks, and beer in cans is currently offered.

A bricklayer. The participants in the ritual ask the spirits to protect them from any work accident. Pixabay

This is an occasion that gives the participants the opportunity to exchange ideas about the construction they are going to build. In the event that the construction has already been started, their conversation focuses on the progress of the work. Everybody expresses their opinion, and this is a moment that allows for getting to know each other. Workers try to do their best in order to get a promotion. Being promoted means receiving a higher remuneration, which will serve to satisfy workers’ personal and family needs. The drinks, the coca leaves and the cigarettes are the elements that help in fraternizing and enjoying the event. This urban q’owaku ritual ends between six and seven in the evening, then everyone goes back home, because they have to get up early the next morning and go on with their work. (Open Photo: La Paz. Pixabay)

Jhonny Mancilla Pérez

“I am on the side of peace”.

“To those who ask me which side I am on with so many armed and bloody conflicts being pursued in various regions of the world, I reply without hesitation that I am on the side of the victims of war.”
A reflection by Father Saverio Paolillo, a Comboni missionary
who has worked in Brazil for more than thirty years with
street children and prisoners.

I stand with the people of Israel and Palestine, with the Russian people and the Ukrainian people, with the people of Sudan and all the other African countries who are facing the tragedy of war and paying its heavy price. I stand with civilians who want to live in peace and can no longer bear the consequences of decisive, armed conflicts unleashed without their consent from reinforced and adequately protected buildings.
I stand with the children torn from their families and deported, those who are blown up by mines they thought were toys. I stand with the innocent victims who lose everything: their physical and mental health, the safety of their homes and their emotional relationships.
I am on the side of the millions of refugees. I take the part of the young people who are forcibly conscripted and compelled to remain in the front line as “cannon fodder”, sent to the front by belligerent governments and military commanders who have no respect for life.

Illustration. Umberto Gamba.

I stand with the mothers and fathers who weep in front of the ruins of their homes or tirelessly dig through the rubble of the bombings in the hope of finding their loved ones buried there alive. I stand with the elderly who have nowhere to go and are left behind, totally abandoned. I will always take the part of the weak and the losers in every conflict.
Make no mistake, I am against war, that madness that benefits no one, “Massacres between people who don’t know each other, for the benefit of people who know each other, but don’t massacre each other” (Paul Valery).
I am against the leaders who declare it, the powerful people of the earth who encourage it and the rich people who finance it. I am not interested in their origins, their ideologies, their religions, their flags, the blocks to which they belong and the reasons that lead them to make this decision because war is always an irrational and inhuman option. As necessary and justifiable as it may seem, it is the worst crime against humanity.
It is never “holy” and it is never “righteous”. It is a certificate of failure, the worst solution or rather the worst failure to find a solution. It is the defeat of politics, but also a shameful surrender to the forces of evil.

Illustration. Umberto Gamba.

“War is a monster; it is a cancer that feeds itself by swallowing everything! Furthermore, war is a sacrilege, which destroys what is most precious in our land, human life, the innocence of the little ones, the beauty of creation” (Pope Francis). Therefore, it must always be avoided. Indeed eradicated. I stand against those who spread hatred and encourage violence. Against those who live and enrich themselves through war. Against those who produce weapons and sell them, those who are elected with the financing of weapons producers, and war must be invented to return the favour. I side against history books that always tell the version of the strongest, describe armed conflicts as moments of glory and celebrate as heroes individuals responsible for unprecedented massacres.
I side with PEACE. It has its price but it is the only way of being and living that makes us feel authentically human. I stand with those who know that “peace will only become a reality when it begins in all of us, and that war must be stopped in our hearts before it reaches the front lines. Hatred must be eradicated from hearts before it is too late. To do this, we need dialogue, negotiation, listening, diplomatic ability and creativity, a wide-ranging policy capable of building a new system of coexistence that is no longer based on weapons and deterrence” (Pope Francis).

Mission. To give meaning to life.

Three young Comboni Missionaries from different countries speak about their vocation and missionary experience.

My name is Lwanga Kakule Silusawa a Comboni missionary brother working in our missionary magazine Afriquespoir in Kinshasa, DR Congo. I was born in Butembo, Democratic Republic of the Congo, in a Catholic family.  In 2009, I joined the postulancy in Kisangani where I continued to discern my vocation after which I was admitted into the novitiate. I did two years of novitiate in Benin and Togo.  Thereafter, three years of theological studies in Colombia.

In 2014, I started studying journalism in Madrid, Spain.  A year later, I joined the editorial team of the monthly Comboni magazine Mundo Negro. I worked there for four years.  I corrected texts sent to me by missionaries from all over the world, specifically from Africa and Latin America, and presented them to the editor for publication.

Combining theory received in college with the practice of writing for the magazine was a luxury that none of my college classmates had.

Six years later, I came back to my land. I arrived in Kinshasa, on 15th January 2020, shortly before the Covid pandemic.  The editorial team of Afriquespoir was waiting for me. I took a few weeks to know the reality and to immerse myself in the editorial line of this quarterly magazine.

Here, it is no longer a question of telling Africa to Europeans, as I did in Spain, but of telling the African reality to Africans themselves, with the intention of making them aware of the challenges of the continent and the need for them to get involved in the transformation of society.

The difficulties we face are due to the socio-political reality of the countries where our journal is published.
There are few readers because of illiteracy, little interest in reading among most people and because of poverty.

As journalists, our work requires a lot of time to read and get in touch with reality. So, it is hard to talk about things you have not seen, touched, or felt. We see this reality on a daily basis and touch it through our contact with people. That is why we go out, even outside our borders, to ask people about their experiences. We visit them in parishes, hospitals, schools, public offices, centres, etc. They have stories to tell and experiences to share. In turn, we have the mission to make this known to the readers.

The use of the means of communication is a constituent element of evangelization as enshrined in the Comboni missionary strategy.  Through the magazine and books published by Afriquespoir, we transmit the Good News and we contribute to the intellectual, spiritual and missionary formation of the People of God.

This requires us an attitude of listening. Listen with the heart in order to speak with the heart, as Pope Francis encourages. It is listening to the reality that surrounds us, the people I meet in the streets or in the parishes, those I interview or photograph, listening and treating with respect the people who share with me their stories so that
I can tell them to the readers.

As a Comboni missionary brother journalist, I am happy with my mission.  I proclaim the gospel through magazines, books, radio and television shows, social networks and web pages. I feel invited, as a journalist, to be faithful to the Gospel and improve the quality of my service; to be a good journalist and a good missionary.

Sr Lilia. How to be a missionary.
I am Sister Lilia Navarrete Solís from Mexico.  When I was small, my mother and aunt often took me to a Salesian chapel near our house. I was part of the choir and on one occasion a lady came to tell us about an African country that was at war at the time. Listening to her, I thought: “I would like to go to a place like that, where I can give meaning to my life and for which it would be worth leaving everything”.

Leaving the church, the lady gave me a flyer from the Comboni Missionary Sisters with an address on the back. I was very young and didn’t have the courage to ask her for more information, but I took that paper with me and kept it as a treasure. Over time, I began studying nursing and working to help the family economy.

One day, curiously, my work took me to a parish where someone gave me another booklet from the Comboni Sisters. It couldn’t be a coincidence. So, I decided to contact the missionaries. From then on, I began to participate once a month in vocational meetings and, when I finished my studies, I asked to enter the Institute.

My mother didn’t accept my choice to be a missionary, but since the training was in Guadalajara and I didn’t have to leave Jalisco,
she was satisfied.

At the end of this first stage, I was sent to Brazil to continue my formation. After three years I returned to my family to say “yes” to the Lord and consecrate my life to the mission. My joy was even greater when I was assigned to Mozambique.

I thought I was ready for a mission in Mozambique, but I soon realized it would be the people who would teach me how to be a missionary.

I remember that in Magunde, in the province of Sofala, I had an encounter that changed my life. A woman came to the maternity ward where I worked as a nurse, and since there were no doctors, I delivered her baby. While she rested, I bent down to examine the baby. She saw the cross I was wearing, took it in her hand and asked me: “What is it?” I don’t remember my answer, but I do remember my surprise that she didn’t know Jesus Christ I was with her when she gave birth and I felt I was in the right place.

Five years later I had to leave Mozambique to continue my nursing service in Italy, accompanying elderly and sick nuns. During the pandemic, I did everything possible to prevent the virus from entering our home, even though the virus did take away some of our sisters.

Since last year I have been in Spain working in youth ministry and in mission promotion. I am also happy to see this assignment as a continuation of God’s work in me. The “yes” that I pronounced before the Lord on the day of my consecration as a Comboni missionary continues to be strongly alive in me. I have received more than I could give.

Fr. Aldrin. Working together with the people
I am Fr. Aldrin Janito, one of the pioneering Filipino Comboni Missionaries. I was born in Kiamba, South Cotabato, in the south of the country. In June 1991, I started my journey with the Comboni Missionaries.  While undergoing my postulancy formation, I also graduated in Philosophy. Then I went to the Novitiate in Calamba, making my first profession in May 1995.  I continued my theological formation at the International Scholasticate in Nairobi, Kenya.

I was ordained into the priesthood on June 7, 1999. After my ordination, I served as a vocation promoter from 1999 until 2003 in my country. I was assigned to Sololo missions, Diocese of Marsabit in Kenya from 2003 to 2004. This two-year missionary service marked my life after witnessing the killing of my Kenyan people, who were mostly church leaders and infants. It was a horrible experience but it did not kill my missionary spirit. My last assignment was in South Africa where I spent 16 exciting years in two parishes, Waterval and Acornhoek.

Serving in these two parishes as the priest-in-charge was not easy. Some challenges I met included ancestor worship, several languages spoken in the area, sustaining the spirit/church commitment of the youth during and after the COVID-19 pandemic, the poor service delivery of the local government, rampant alcohol and drug abuse, criminality, such as stealing, teenage pregnancy, poor literacy,
HIV/AIDS, and unemployment.

As a parish, we tried to address these pressing issues by using alternatives, such as mobile catechesis (reaching people whenever they are), supplementary education and tutorial services after school, HIV/AIDS support group, setting up orphanages and drop-in centres, promoting ecumenism with other sects and local churches,
Sunday school, etcetera.

As an administrator of these parishes, I learned how to listen and exercise patience. As a Swahili saying goes, “hara haraka haona baraka,” meaning he who runs fast runs alone. The spirit of “Ubuntu,” of working together with the people, is essential. A missionary who learns several languages without learning the local culture and customs of the people risks of becoming a fluent fool.

My participation in the Comboni Year in Rome, Italy (2013-2014) strengthened and renewed my missionary spirit in Limone, Italy, home of our founder and father, St. Daniel Comboni.

Coming back home to serve the Philippines, in my delegation of origin as the new mission promoter, is fun and challenging.
Basically, to share one’s missionary experience with the people, stimulate interest, and lift their spirit by supporting and sustaining the mission of Christ, near and far.

 

 

 

 

Brazil. Our Floating Church.

  • Written by:

There are more than 120 communities distributed on the islands of the large Santana archipelago on the Amazon River, in Amapá. The fundamental role of community leaders. An urgent need to have permanent deacons. Two missionaries explain their pastoral activities.

We are in the North of Brazil, in the diocese of Macapá. Father Raul, a PIME missionary, originally from Guinea-Bissau, has been parish priest of the large archipelago for just over a year. The parish has 120 communities in 16 sectors, which take their name from the birds of the region. Some are close to each other, others are not. Therefore, the parish does not have a ‘mother church’ on the mainland, but only an office in the city of Santana and a pastoral centre for meetings in the community of Guajará.

The communities take their name from the birds of the region. File Swm

The communities are located in the State of Pará, in the municipalities of Afuá, Gurupá and Breves. “Our itinerary lasts from ten to fifteen days, and includes training, Mass, and celebrations of the sacraments. Once back in the city, we redo the planning to resume this pastoral itinerary as soon as we can”, explains Father Raul. The Alpino, the boat that the missionaries use to travel, has everything a parish church needs: books and liturgical objects, basic food parcels for needy families and food for the journey.Father Carlos, who is Mexican and has been curate of the parish for six months, says: “Boating on the river is not like driving in the city. Real-time communication is difficult because, on the islands, not everyone has access to the internet. Another challenge is economic because, although the parish is the largest in the diocese, it is the poorest. And there is the problem of guaranteeing our presence in all areas: for example, the community of São Bento, on the island from Roberta to Breves, is about 7-8 hours away by boat and its accessibility depends on the tide”.

The parish has 120 communities. File Swm

Although the logistics are challenging, this is not the biggest concern for the missionaries: “The pastoral difficulty at the moment is the lack of catechists in some communities”, explains Father Raul. “In our absence, it is the local leaders and coordinators who provide assistance and accompany the faithful. When we return, six months after the last visit, they inform us of the community’s difficulties and achievements. Therefore, lay people are indispensable to pastoral activity: if the parish moves forward, it is thanks to their work. In a spirit of synodality, everyone tries to do their part,” says Father Raul.
Elton Monteiro de Costa leads the community of Guajará in the absence of priests. He celebrates the Word on Sundays, visits families and recites the rosary with them. Despite the autonomy, Elton admits: “The arrival of the priests is a bright moment for us. It is the warmth of the emotion of a different community. It is a light that lights things up more and more”. The feeling is mutual, confesses Father Carlos: “The greatest happiness I feel during the visits is when I perceive the joy of the people when the priest arrives. Everyone is waiting anxiously to celebrate the sacraments, receive some training and spend the whole day in community”.
This year the communities worked on the theme of the Synod, convened by Pope Francis: ‘Participation, communion and mission’. There were moments of training and reflection, starting from the answers to the Synod questionnaires. At a local level, the parish has taken a concrete step: “We are putting into practice the three words: participation, communion and mission, uniting small communities to create a spirit of sharing. We work so that this mentality of synodality and openness embraces the entire parish”, says Father Carlos, adding that the majority of people have accepted this new ecclesial configuration and that, with the unification of smaller communities, it becomes easier for missionaries to carry out visits and pastoral work.

The parish is the largest in the diocese. File Swm

The missionary admits that the visits are insufficient for good pastoral and social work in the islands: “It is important to have a fixed place, a house within the territory so that we priests can be more available to anyone in need, and guarantee a service that goes beyond scheduled visits”. This would also allow us to welcome people who come from abroad and want to have a missionary experience on the islands. Father Raul, in turn, imagines another project: the permanent diaconate, as a result of the synod experience. “We have concluded that it is necessary to have direct collaborators in the area during our absence. Not just people to meet local needs, but willing to dedicate their lives as a vocation to the service of the universal Church”. The priests say they are dedicated both to raising awareness and encouraging lay people who feel this calling. Currently, the parish has one active permanent deacon, as well as a candidate in training, and the two missionaries are confident that in the future they will have others: “With the help of deacons, leaders and local coordinators, the pastoral work will be much better”, they conclude. (Open Photo: The Alpino, the boat used by the missionaries.)

Ace Valdez/MM

 

Advocacy

Semia Gharbi. Fighting against eco-mafias.

She played a key role in a campaign that challenged a corrupt waste trafficking scheme between Italy and Tunisia, resulting in the return of 6,000…

Read more

Baobab

The swallow brings the summer.

The Black and white swallow flew high up in the clear, blue sky, wheeling and diving, his fast, pointed wings carrying him at a great speed. Swallow…

Read more

Youth & Mission

Pope Leo and the Youth.

Welcoming, listening and guiding. Some characteristics of Pope Leo with the youth During the years when Father Robert Francis Prevost was pastor of the church of Our…

Read more