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China’s Strategy for Port Development in Africa.

Chinese firms are present in over a third of all African port developments, some of which could be used for expanded Chinese naval presence on the continent.

Chinese state-owned firms are active stakeholders in an estimated 78 ports across 32 African countries as builders, financiers, or operators. Chinese port developments are concentrated in West Africa,
with 35 compared to 17 in East Africa, 15 in Southern Africa,
and 11 in North Africa.

With a total of 231 commercial ports in Africa, Chinese firms are present in over a third of Africa’s maritime trade hubs. This is a significantly greater presence than anywhere else in the world. By comparison, Latin America and the Caribbean host 10 Chinese-built or operated ports, while Asian countries host 24.

In some sites, Chinese firms dominate the entire port development enterprise from finance to construction, operations, and share ownership. Large conglomerates like China Communications Construction Corporation (CCCC) will win work as prime contractors
and hand out sub-contracts to subsidiaries like the China Harbor Engineering Company (CHEC).

This is the case in one of West Africa’s busiest ports, Nigeria’s Lekki Deep Sea Port. CHEC did the construction and engineering, secured loan financing from the China Development Bank (CDB), and took a 54-percent financial stake in the port which it operates on a 16-year lease.

China gains as much as $13 in trade revenues for every $1 invested in ports. A firm holding an operating lease or concession agreement reaps not only the financial benefits of all trade passing through that port but can also control access. The operator determines the allocation of piers, accepts or denies port calls, and can offer preferential rates and services for its nation’s vessels and cargo. Control over port operations by an external actor, accordingly, raises obvious sovereignty and security concerns. This is why some countries forbid foreign port operators on national security grounds.

Chinese firms hold operating concessions in 10 African ports. Despite the risks over loss of control, the trend on the continent is toward privatizing port operations for improved efficiency. Delays and poor management of African ports are estimated to raise handling costs by 50 percent over global rates.

China’s strategic priorities involving foreign ports are laid out in China’s Five-Year Plans. The current Five-Year Plan (2021-2025) talks about a “connectivity framework of six corridors, six routes, and multiple countries and ports” to advance Belt and Road construction. Notably, three of these six corridors run through Africa, landing in East Africa (Kenya and Tanzania), Egypt and the Suez region, and Tunisia. This reinforces the central role that the continent plays in China’s global ambitions. The Plan articulates a vision to build China into “a strong maritime country”—part of its larger rejuvenation as a Great Power.

China’s focus on African port development was facilitated by the “Go Out” strategy, a government initiative to provide state backing – including massive subsidies – for state-owned firms to capture new markets, especially in the developing world. One Belt One Road (known internationally as the Belt and Road Initiative) – China’s global effort to connect new trade corridors to its economy – is a product of Go Out, sometimes referred to as “Go Global.”

Africa has been a central feature of the Go Out strategy, where port infrastructure was a major impediment to expanding Africa-China trade. Heavy Chinese government subsidies and political backing encouraged Chinese shippers and port builders to seek footholds on the continent. They benefited from robust government and party-to-party ties that China cultivated over time. All told, Africa became highly attractive to China’s state-owned enterprises, despite the many risks of doing business on the continent.

China’s port development strategy has also linked up Africa’s 16 landlocked countries via Chinese-built inland transport infrastructure, facilitating the movement of goods and resources to market
and vice versa. These have come to be called One Belt One Road connector projects.

China’s growing footprint in African ports also advances Chinese military objectives. Some of the 78 port sites that Chinese firms are involved in can berth the Chinese People’s Liberation Army (PLA) Navy
vessels based on their specifications while others can dock PLA Navy vessels on port calls.

The PLA Navy has called on the following African ports in recent years:  Abidjan (Côte d’Ivoire), Gentil (Gabon), Casablanca (Morocco), Tamatave (Madagascar), Maputo (Mozambique), Tincan (Nigeria),  Pointe-Noire (Republic of Congo), Victoria (Seychelles), Durban (South Africa), Simon’s Town (South Africa).

Some of these ports have also been staging grounds for PLA military exercises. These include the ports of Dar es Salaam (Tanzania), Lagos (Nigeria), Durban (South Africa), and Doraleh (Djibouti). The latter involved exercises with landlocked Ethiopia.

Chinese troops have also made use of naval and land facilities for some of their drills, including Tanzania’s Kigamboni Naval Base, Mapinga Comprehensive Military Training Center, and Ngerengere Air Force Base—all built by Chinese firms. The Awash Arba War Technical School has served a similar purpose in Ethiopia, as have bases in other countries. In total, the PLA has conducted 55 port calls and 19 bilateral and multilateral military exercises in Africa since 2000.

Beyond direct military engagements, Chinese firms handle military logistics in many African ports. For example, Chinese state-owned enterprise Hutchison Ports has a 38-year concession from the Egyptian Navy to operate a terminal at the Abu Qir Naval Base.

There has been much speculation and debate over which of these ports might be the location for additional Chinese military bases besides Doraleh in Djibouti. While the available data and decision criteria are limited, certain measures provide some indicators.

As seen in the development of Doraleh (in which Chinese firms held 23 percent of the stakes), size of Chinese shareholding of a port is an inadequate factor on its own. Nonetheless, it is noteworthy that Chinese firms hold 50 percent stakes in three West Africa ports: Kribi, Cameroon (66 percent), Lekki, Nigeria (52 percent), and Lomé, Togo (50 percent).

Previous PLA engagement is another consideration. Of the 78 African ports in which Chinese firms are known to be involved, 36 have hosted PLA port calls or military exercises. This demonstrates that they have the design features to support Chinese naval flotillas, making them potential candidates for future PLA navy bases.

Not all of these have the proven physical specifications to berth PLA vessels, however. This considers factors such as number of berths, berth length and size, and capabilities for fueling, replenishment,
and other logistics.

Beyond the physical specifications are political considerations such as strategic location, the strength of a government’s party-to-party ties with China, its ranking within China’s system of partnership prioritisation, membership in China’s One Belt One Road Initiative network, and levels of Chinese foreign direct investment and high-value Chinese assets. Commonly ignored but no less important is the strength and capacity of public opinion to shape local decisions.

Considering just the design features, seven ports stand out for the likelihood of being employed for future Chinese military use: Luanda (Angola), Doraleh (Djibouti), Mombasa (Kenya), Walvis Bay (Namibia), Lekki (Nigeria), Victoria (Seychelles), Dar es Salaam (Tanzania).

The heightened pace of China’s military drills and naval port calls in Africa in recent years has generated increased attention to these issues in the African media, think tanks, and policy discussions. The growing militarisation of China’s Africa policy is stoking concerns about the implications of more foreign bases in Africa. Some are concerned that Chinese basing scenarios could inadvertently draw African countries into China’s geopolitical rivalries, undermining the continent’s stated commitment to nonalignment. (Africa Centre for Strategic Studies) – (Photo: the harbour of Abidjan in Ivory Coast.123rf)

Witnesses of Jubilee. Mons. Christophe Munzihirwa. A Prophet of Hope.

On October 23, 1996, in Bukavu, Mons. Christophe Munzihirwa was captured by the forces of the AFDL (Alliance of Democratic Forces for the Liberation of Congo) led by Laurent Kabila. The rebels killed him. The streets were deserted, the people were holed up in their homes, and corpses lay in the streets of the city. After twenty-nine years, the streets of Bukavu continue to witness violence and bloodshed.

Mgr. Christophe Munzihirwa was born in 1926 in Lukumbo, a small village in South Kivu, in the eastern region in what is now the Democratic Republic of Congo (DRC). A parish priest at the cathedral of Bukavu in the early 1960s, he joined the Jesuits in 1963 and moved to Belgium to study social sciences and economics at the University of Leuven. He returned to the Congo in 1969 and his ministry soon became that of a “man for difficult situations”.
A chaplain at the University of Kinshasa, when Mobutu in 1971 ordered all the students and seminarians to serve in the army for two years, he asked to be enlisted and joined the army as a sergeant. From 1980 to 1986 he was the provincial of the Jesuits in Central Africa (Rwanda, Congo, Burundi).

Our Lady of Peace Cathedral of Bukavu. In 1994, Mons. Christophe Munzihirwa became the archbishop of Bukavu. Photo: Timothee Rolin

On November 9, 1986, he was consecrated bishop and sent to Kosongo as coadjutor of Mgr Timothée Pirigisha. From the beginning of the 90’s he was apostolic vicar of Bukavu and in 1994 he became archbishop. In those difficult years for the Congo, he participated with compassion in the tragedy of the people of the Great Lakes region, as a man who truly loves his neighbour.
After the Rwandan genocide in 1994, Mgr. Munzihirwa became a true advocate for the thousands of Hutu refugees who flooded his diocese. He firmly believed that only a few had committed atrocities against the Tutsis and that most were innocent victims. He spoke with an evangelical voice, calling for reconciliation beyond ethnicity.
Faced with this tragedy, he said: “In these days, when mass graves are still being dug, when misery and disease can be found for several thousand kilometres, on the roads and paths, in the fields, we are disturbed by Christ’s cry from the cross: ‘Father, forgive them’. God’s mercy, which breaks the chain of revenge, calls for a change in everyone, whatever faction they belong to. It is the only thing capable of breaking once and for all the infernal spiral of revenge”.

On October 23, 1996, Mgr Munzihirwa was brutally murdered.

Many compared him to Oscar Romero, a bishop and martyr in El Salvador. When Munzihirwa was bishop of Kasongo and Mobutu ordered the town to be looted, believing that some rebel soldiers had taken refuge there, the bishop said: “I see soldiers in front of me, I see the colonel. Stop oppressing the people. I ask you; I command you: stop!” The commander wanted to arrest him and he said fearlessly, “I am ready, arrest me”.His commitment, his passion and his love for the people made him a problem for those in power, because of his total opposition to any form of violence, but also because of his absolute devotion to others and his constant search for the truth.
In Bukavu, those were days of death and anguish. The military and civilian authorities of the eastern Kivu region, the last remnants of Mobutu Sese Seko’s dictatorship left the city in the hand of Rwandan soldiers who killed whoever was in sight. The perpetrators were members of the Rwandan Tutsi minority, who accused Mobutu of giving shelter to several thousand militiamen among the hutu refugees.

In recent months, over 400,000 people have been displaced by fighting in South and North Kivu in the eastern Democratic Republic of the Congo. UNOCHA/Francis Mweze

On October 23, 1996, Mgr Munzihirwa was brutally murdered in his town. His body was found in a small square called Nyawera. The rebels had killed everyone who passed by on foot or in a car.
Exactly one week earlier, after a declaration on the real conditions of the region and the betrayal of the Congolese authorities, the archbishop said: “Today I’ve forfeited my life. I’ve signed my death sentence”. His martyrdom was not sudden but the result of a personal itinerary, of a total faith in his Lord, of a constant and hard search, of a testimony which resulted in giving his life. He said that a Christian must bear witness of his faith, he must “give” even when facing “the most hopeless human tragedies, because there is not a moment in which the Gospel can be put aside. It is the only way in which the life of a Christian can become a sign of hope”.
Twenty-nine years have passed since the murder of Mgr. Munzihirwa. A new wave of violence has begun. Last February, the M23 rebels, supported by Rwanda, entered Bukavu.  In recent weeks, hundreds of thousands of people have been forced from their homes as the rebels advance.

Francis Mutesa

Popenguine, the ‘Lourdes’ of Senegal.

On Pentecost Tuesday, 22 May 1888, a crowd of two hundred faithful arrived at the sanctuary of Popenguine on foot, on horseback and in pirogues to venerate Our Lady of Deliverance for the first time. Over more than a century, this pilgrimage, which now attracts nearly 100,000 people each year, has become one of the high points of the Christian faith in Senegal. We joined the pilgrimage.

The beginnings of the Marian pilgrimage to Popenguine can be traced back to the evening of 29 December 1887. A few months earlier, on 15 May, Bishop Mathurin Picarda wrote to his faithful: “The purpose of this pilgrimage, which we hope will open a series of manifestations of faith and devotion towards Notre Dame de la Délivrance (Our Lady of Deliverance), is to solemnly enthrone the Virgin in the new domain we have chosen for her.”

The statue of Notre-Dame de la Délivrande. Photo: Sr. Anne Béatrice Faye.

Although there had never been an apparition of the Virgin Mary, Monsignor Picarda wanted to offer Senegalese Catholics a place of pilgrimage, inspired by the shrine of Notre-Dame de la Délivrance in Dover, Normandy, France.
The idea was born during a walk with priests, members of his congregation, from Cap de Naze to Popenguine. The place seemed providential: Popenguine means “head of the serpent”, recalling the mission of Mary, who, according to Christian tradition, crushed the head of the serpent. This place of divine grace is deeply rooted in faith and spirituality. Although specific testimonies of healing are not always documented in detail in the available sources, this shrine is known as a place where pilgrims come to seek comfort, to be listened to, and a place of hope and healing.
Notre-Dame de la Délivrance gradually became Notre-Dame de Popenguine, and every Pentecost Monday, crowds of the faithful flock there to pray to the Virgin.

Rooted in young people’s faith
The youth pilgrimage to Popenguine is a tradition deeply rooted in the Senegalese Catholic faith. Every year, thousands of young people from the various dioceses in Senegal take part in this walk of faith, covering dozens of kilometres in a spirit of prayer, sacrifice and solidarity.
The young people’s walk to Popenguine is an experience that goes far beyond a simple physical pilgrimage. It is a spiritual journey where every step is an offering, every effort a prayer. The testimonies of the pilgrims reveal just how powerful this experience is.

The youth pilgrimage to Popenguine is a tradition deeply rooted in the Senegalese Catholic faith. Photo: Ji-Elle

Many describe it as an inner transformation, healing and soothing of their spiritual or emotional wounds, which takes place as the walk progresses. Walking becomes an opportunity for reconciliation with themselves, with God and with others.
For each young person, arriving at the Popenguine shrine is a moment of grace. After hours, or even days, of walking, the pilgrims find themselves before the Virgin Mary, in a burst of thanksgiving. It is a moment of intense emotion, where tears, joy and prayer mingle. Each person arrives with his or her spiritual baggage, intentions and fatigue, but all leave renewed in faith and buoyed by new hope. The walk to Popenguine becomes not just a geographical journey, but a true inner pilgrimage, a journey to God, experienced in effort, fraternity and prayer.

Interfaith dialogue
The Popenguine pilgrimage is not merely a Christian spiritual experience. It is also a symbol of inter-religious dialogue as is practised in Senegal. The presence of Muslims in Popenguine is not anecdotal, it is a living sign of a Senegal where religious diversity is seen as an asset rather than an obstacle.
Every year, many Muslims take part in the Popenguine pilgrimage. Some come with friends or members of their Christian families, sharing their spiritual journey with kindness and openness.

The choir during the celebration of the Eucharist in the Shrine. Photo: Ji-Elle

Others come out of respect for the figure of Mary, venerated in Islam as the mother of the Prophet Jesus (Issa), and regarded as a model of piety and submission to God. This shared recognition of Mary as a spiritual figure creates a bridge between the two faiths, fostering understanding and dialogue. Popenguine is also an opportunity for intense prayer for peace and unity in Senegal. In a world where inter-religious tensions are sometimes exacerbated, the pilgrimage becomes a powerful testimony to the possibility of harmonious coexistence. Far from being a simple Christian gathering, it unveils a space where all people of goodwill, whatever their religious affiliation, come together to invoke God’s blessing on the country and the world.

Moving experiences.
Thousands of believers come to Our Lady of Popenguine in search of grace, comfort and healing. Some come with inner wounds, others with physical pains or burdens they can no longer bear alone. All leave the shrine transformed, touched by the presence of God and the intercession of Mother Mary. We met some of the people at the Popenguine Shrine and shared their spiritual experiences with us.
Awa, a young Muslim woman, carried a deep family wound. An argument with her father had separated them for years. The pain of this separation never left her. During the pilgrimage, she felt an unexpected sense of peace. During the vigil, an inner voice urged her to reach out to her father. She sent him a message, something she had never dared to do before. Against all odds, he responded with emotion, ready to renew the dialogue. For Awa, this pilgrimage was an event of true reconciliation and unexpected grace.

Mass with the Bishop in the Shrine. Popenguine is also an opportunity for intense prayer for peace and unity in Senegal. Photo: Ji-Elle

John the Baptist, a young university graduate, was going through a period of doubt and discouragement after three years of fruitless job hunting. Before the pilgrimage, he had almost given up hope. So, he entrusted his future to Mary and decided to entrust his fears and uncertainties to her. When he returned home a week later, he received a call for an interview at a company where he had been applying for several months. Against all odds, he was hired. For him, this opportunity was an answer to his prayers and proof that hope is never in vain.
Madeleine and her husband had lost their child a few months before the pilgrimage.  Devastated, they came to Popenguine with heavy hearts and full of questions.  During the procession and the moments of silence before the statue of Mother Mary, they felt a deep sense of peace and renewal of their faith. Madeleine said that for the first time since the tragedy, she was able to say: “Lord, I don’t understand, but I trust you.
Finally, Popenguine is a living shrine of faith and hope. Many visitors experience the power of faith, healing and consolation. Under the benevolent gaze of Mother Mary, they leave the Shrine with the certainty that God continues to work in the hearts of those who entrust themselves to Him.  May Mother Mary continue to accompany her children on their journey of faith and hope. (Open Photo: Senegal. The shrine of Notre Dame de la Délivrande in the town of Popenguine. (Photo: Ji-Elle)

Sr. Anne Béatrice Faye, CIC.

The Trump Effect: Reconciling China and the European Union.

The strong tensions triggered by the protectionist trade policies introduced by the new US administration open up significant opportunities for the People’s Republic of China, both in Europe and in the Indo-Pacific.

The need to structure solid supply chains, especially in a phase of strong political and economic uncertainty such as that of the present day, could in fact force a rapprochement between China and the European Union (EU), as well as favour the deepening of regional cooperation between traditionally rival Asian players.

In February, amid the American economic and trade offensive, the President of the European Commission, Ursula von der Leyen, already spoke of the possibility of negotiating new agreements with China, aimed at expanding trade and investment ties. In parallel, the European Parliament has lifted the restrictions that have prevented MEPs from meeting Chinese officials since 2021 and has simplified the procedure for missions to China.

These moves, coming after years of European policies aimed at implementing the strategy of economic de-risking from the People’s Republic, mark a revolution (although at the moment only rhetorical) in the EU’s position towards its Chinese partner. With the pandemic first and then the Russian invasion of Ukraine, the Union had tried to progressively loosen economic ties with Beijing, limiting, among other things, the flow of direct investments in strategic sectors.

In this context, the recent opening of the EU, even if probably only tactical and aimed at sending a signal to the Trump administration, represents a relevant turning point. Even the EU’s plan to respond to the trade attack was expected for April 2, but was postponed for another 90 days; however, to be truly effective, will have to include Asian partners such as China in the medium to long term.

For its part, Beijing has welcomed the messages of openness from Brussels and has increased diplomatic pressure aimed at exploiting the emergence of apparently favourable environmental conditions. The contradictions and political and economic fractures that have emerged between the US and the EU leave ample room for manoeuvre for China, a completely unexpected dynamic just a few months ago, when Brussels announced duties against electric vehicles produced in the People’s Republic and several Chinese companies were included in the sanctions packages against Russia.

Since the beginning of 2025, therefore, Chinese diplomacy has wasted no time and has promptly sided with the Europeans, both on the Ukrainian dossier, where China is asking for the EU’s involvement in the negotiations, and on the issue of contrasting American trade policies. In a broader sense, China aims to form a common front with the EU against perceived US unilateralism, animating the front of countries that feel politically betrayed and that risk suffering the greatest repercussions from the aggressive trade policies imposed by Washington.

This posture, in addition to confirming the desire to show closeness to European partners and recover ground on the Central-Eastern front, where the actors most affected by the Russian-Ukrainian war reside, also appears to be linked to the country’s general interests,
not least those in the Indo-Pacific.

In this sense, admitting the EU’s exclusion from negotiations on the future European security architecture clashes with the Chinese principle of opposition to the interference of third-party actors in regional political quadrants. At the same time, China does not perceive positively, also for historical reasons, the exclusion from political negotiations of actors directly involved in the disputes.

Finally, an excessive strengthening of the Russian post-conflict position creates some concerns for Beijing, especially in light of the relationship consolidated by Moscow with relevant Asian actors, such as Myanmar and North Korea.

But the efforts of Chinese diplomacy, at this stage, go well beyond the European context and are concentrated above all in Asia, in the country’s wider neighbourhood. In recent months, in fact, while waiting to understand the scope of the measures announced by the new US administration, the People’s Republic gradually proceeded to thaw relations with India, also in order to avoid tensions along the border at a time when neither actor appears interested in the clash.

In parallel, the trip to Tokyo by the Chinese Foreign Minister, Wang Yi, on the occasion of the 11th meeting with his counterparts from Japan and South Korea, paved the way for the first trilateral economic dialogue between the countries in five years that was held at the end of March in Seoul. On this occasion, the Trade Ministers of the three Asian countries agreed on the desire to cooperate at the highest levels in view of potential agreements aimed at facilitating regional trade.

In addition to the implementation of the Regional Comprehensive Economic Partnership (RCEP), of which the three countries are an integral part, the exchange concerned the revitalisation of the dialogues on the Free Trade Agreement (FTA).

The news comes following the repeated and so far, failed attempts by Japan and South Korea to obtain ad hoc exemptions from the sanctions regimes introduced by the Trump administration. As recently as March 27, Japanese Prime Minister Shigeru Ishiba had declared that the 25% duties on cars and components exported to the United States would have triggered a strong reaction and that all options were on the table.

Even the South Korean leadership itself, aware of the country’s strong vulnerability to protectionist policies, asked the United States in March for specific exemptions, which have so far never been obtained. China, therefore, has so far shown a fair amount of skill in exploiting tensions and contradictions triggered by controversial American policies, and in perspective, its position could further strengthen, especially if the cracks in the Euro-Atlantic bloc consolidate and the distance between Washington and its partners in the Indo-Pacific widens.

However, a potential economic rapprochement in the short term will have to deal with the lack of political alignment in the medium and long term. From this perspective, therefore, only an irreparable rift between Washington and its partners could favour the Chinese strategy. (Photo: China and European Union flag. 123rf)

Tiziano Marino/CeSI

 

 

 

The Solomon Islands. Troubled in the Pacific.

Strong tensions and power games between China, the West and Australia are crossing the Pacific Ocean. The Solomon Islands are at the centre of many interests.

The Solomon Islands are not prepared to be considered Australia’s “backyard”. And even if tensions between the capitals of the two Oceanian countries have decreased, they more or less continue underground and they are also linked to the interests that China and the West have in the Pacific. In Canberra, in 2022, the Labor Party of Prime Minister Anthony Albanese took office, while in April 2024 in Honiara, 1,600 kilometres to the northeast, the combative and controversial Prime Minister Manasseh Sogavare had to give up his seat to former Foreign Minister Jeremiah Manele.The basic choices, however, do not change. The security pact signed by the Solomon Islands with China in 2022 remains. And the contents of the agreement continue to be secret.

Map of Solomon Islands. The Factbook

There is the widespread suspicion that, at a certain point, it will allow Beijing to establish a military presence in the middle of the Pacific. Manele, however, is not as inclined as Sogavare to the bellicose rhetoric then generously reciprocated by the liberal Scott Morrison in Canberra until his electoral defeat. The end of the manifest tensions has not, however, reduced the intensity of the work, largely underground, that China and the West are carrying out for a sort of preventive occupation of the immense area of the Pacific Ocean. China – except for the centuries-old presence of thousands of traders and businessmen – has only appeared in the area in recent decades.
The United States left its mark with the decisive battles of the Second World War against the Japanese. England was the colonial power until half a century ago, then disengaging from a military and largely diplomatic point of view. But now Beijing has arrived to shake up the scene, making itself highly visible everywhere with various forms of collaboration for development – and in some cases, security – in Fiji, Kiribati, Vanuatu as well as the Solomon Islands.

Prime Minister Jeremiah Manele, since 2 May 2024.

It is precisely in the latter that Chinese penetration has been easier and deeper, due to the traditional ethnic and political instability of the country. The already mentioned Manasseh Sogavare – with a polemical temperament and hostile to Australia and the West, with the then Foreign Minister Jeremiah Manele, had formally recognized the People’s Republic of China in 2019, abandoning Taiwan, which had to close its diplomatic representation.
The orientation compass had been summarised in the slogan “Look North” “Let’s look North” – instead of just towards the South (Australia and New Zealand), diversifying partners and making them compete with one another, with the idea of gaining from it. And China has not skimped on contributions to public infrastructure especially with the support of the Pacific Games in Honiara in 2023 and the new large city stadium.
The transition from Taiwan to Beijing, however, was not painless. It has reignited the age-old rivalry between the island of Malaita, a close friend of Taipei and where a third of the archipelago’s approximately 750,000 inhabitants live or originate – and the rest of the country, in particular, the island of Guadalcanal with its capital Honiara. When Prime Minister Manasseh Sogavare refused to resign over the issue of China, at the end of a march on Parliament in November 2021, protesters set fire to Chinatown, forcing the government to request urgent help from police forces from Australia, Papua New Guinea and Fiji.

Solomon Islands Local Market. 123rf

The Regional Assistance Mission to Solomon Islands (Ramsi) was dismantled only in 2017 after almost two decades of operations in the country following even more intense ethnic clashes between the same factions. Tensions between the national government and the provincial government of Auki in Malaita persist and appear difficult to resolve. It is easy to imagine that the presence of growing Chinese communities in the small Pacific states and the concern, even sincere, for their safety offers Beijing an opportunity and an ideal pretext to establish security pacts that are not directly military but still armed. We are not talking about the army but the police. Even more so if, as happened in Honiara in November 2021, the Chinese district ends up under attack with human and commercial losses. Today, however, it is not only the Australian and Pacific police who support, integrate and train their Solomon Islands counterpart, but also the Chinese ones, with the secret memorandum of understanding of 2022 that could contain more and leaves the door open to suspicion.

Flag of China and the national flag of Solomon Islands. Shutterstock/esfera

The context is that of an archipelago of over 900 islands, of which only six are of considerable size, which became completely independent from England only in 1978 and is still part of the Commonwealth. Although not exactly a failed state, it remains a substantially unfinished nation. Unlike neighbouring Papua New Guinea, which is much larger and ethnically more diverse, the Solomons have not yet succeeded in harmonizing the most significant island components into an orderly national political system. They have always renounced a national army, entrusting all forms of internal security and national protection to a few hundred policemen. But for thirty years now they have needed external help for the same purpose. The West is largely recovering from the disadvantage accumulated with its absence from the Pacific scene since the post-war period and the consequent Chinese counterattack. The US has only recently reopened the embassy in Honiara, which was closed in 1993. The country was one of the most affected during the Second World War and there is a palpable fear of suffering the same fate in the event of a new global conflict, this time between China and the United States, of which the Pacific would inevitably be the main theatre.
For its part, the population is asking not only for peace and stability but also for radical improvements to the infrastructure, especially land and sea communications, to be able to move and sell or export their products. At least 75% of the inhabitants still live on subsistence agriculture, mostly in very remote villages and on islands hundreds of kilometres from Honiara. However, neither China nor the others reach there, because what matters is being present and being noticed in the proximity of the centres of power and control of the crucial hubs of the country. (Open Photo: Children on the way to school with a canoe during sunrise in the Solomon Islands.123rf)

Giorgio Licini

 

Egypt. The end of the City of the Dead.

With an investment of billions of euros, the new administrative capital of Egypt is one of the main projects of President Al Sisi. Its development will lead to the disappearance of the City of the Dead,
an emblem of Cairo.

An uncomfortable silence. You can’t hear the noise of cars stirring up dust or the dry earth of the ground. Not even the call to prayer and the solemnity of the verses from the Quran can break the weight of a unique place. In the labyrinth of the City of the Dead in Cairo, Egypt, curious eyes occasionally peek behind the tattered curtains of the windows and under the frames of the doors that welcome the mausoleums that house the tombs of about a million Cairenes.Three men collect the bricks that they had using a few days earlier to build a house and, with the help of a rusty wheelbarrow, form small mounds of debris. In the background, three ruined walls reveal the asphalt road that surrounds the City of the Dead, also known as Al-‘Arafa.

General view of the Northern Cemetery, part of the City of the Dead in Cairo, Egypt. 123rf

A woman appears in the door-frame of her house. Accompanied by one of her daughters, she allows a glimpse of the living room of the house. In the centre of the room is the tomb of an unknown person. She nods and, a couple of seconds later, disappears into her house.
The City of the Dead, one of the oldest active necropolises in the world, with over 14 centuries of history, has been sacrificed to the urban development plans of Egyptian President Abdelfatah al-Sisi.
In May 2023, the country’s government began demolishing the historic mausoleums, despite opposition from UNESCO and their status as a World Heritage Site since 1979.
The Egyptian leader’s new plan calls for connecting downtown Cairo with the new administrative capital, a road that will result in the demolition of tombs over 1,300 years old, including those of Taqi al-Din al-Maqrizi,
a Cairo historian.

Dual immigration
It was during the 20th century that the City of the Dead began to be densely populated due to several historical and social factors. During the 1950s and 1960s, Cairo experienced unprecedented population growth, driven by rural migration to urban areas that outstripped the capacity of urban centres to accommodate the new inhabitants.Due to political inaction and the absence of urbanization policies that failed to meet the demand for affordable housing, thousands of people left the city centre in search of alternatives in uninhabited areas, even cemeteries.

The City of the Dead, one of the oldest active necropolises in the world, has been sacrificed to the urban development plans of Egyptian President Abdelfatah al-Sisi. 123rf

This massive interurban relocation coincided with two major war crises in the region: the Six-Day War in 1967 and the Yom Kippur conflict in 1973. Both events contributed to the displacement of entire communities.Seeking temporary refuge, thousands of families found short-term accommodation in the City of the Dead, whose mausoleums feature underground rooms and courtyards. What was supposed to be a temporary outlet has become the most populated necropolis in the world, in the absence of government intervention to prevent it.

Demolition and eviction of families
The demolition of houses in the city of the dead began in 2019. There are no precise figures on the exact number of people involved since the central government does not relocate them and non-governmental organizations do not have free and guaranteed access to the area. Eviction notices have been posted on the fronts of hundreds of houses notifying residents of the imminent demolition of their homes.
The demolition of the historic necropolis is due to the project to build a highway connecting the centre of Cairo to the new administrative capital, one of the urban whims of the current president. The route and planning of the new road passes over the City of the Dead, indifferent to its inhabitants and its historical importance.
These initiatives, although led by the central government, also have the support of local authorities in Cairo, in particular Major General Ibrahim Abdel Hady, deputy governor of the western region of the capital. The last stretch of dirt road, just levelled, coincides with the curve of an already paved road, where traffic is very heavy. When it joins the asphalt strip, after more than 60 kilometres, a row of skyscrapers stands out in the middle of the desert. This is the new administrative capital.

Graves inside the City of the Dead district in the suburbs of Cairo. Shutterstock/John Wreford

The tall buildings are accompanied by a couple of whitewashed mosques, whose marble floors do not shine, and by a hundred or so houses built and still uninhabited. It is an oasis of 730 square kilometres intended for the political, economic and ministerial upper classes, a refuge for the country’s oligarchs.
Construction work on the project began in 2017 and involved a workforce of 150,000 people. According to official data, 23 billion euros were spent on the first phase of construction alone, which is scheduled for completion in 2030. Near the new presidential palace and in front of the Arc de Triomphe, there is a grandstand with a capacity of about 500 spectators. At the top, engraved in gold, is the eagle of Saladin holding the Egyptian national flag on its chest.
In addition to political influence, military influence is also present in the project for the new administrative capital. A public company, 51% financed by the armed forces, is leading the construction work. 29% is owned by the Egyptian Ministry of Housing.

The Mark of China
The project was first unveiled in March 2015 in Sharm el-Sheikh, about a year after Sisi came to power in Egypt. Initially, the plans were led by a consortium close to Emaar, a construction company from the United Arab Emirates, and SOM, an architectural firm from the United States. At the end of the same year, coinciding with the official visit of Chinese President Xi Jinping, Sisi decided to hand over the construction contract to the China State Construction Engineering Corporation (CSCEC), a Chinese public entity. CSCEC is the world’s largest construction company and the eighth largest contractor in terms of sales in the foreign market. In addition to its role in the new administrative capital, there are several Chinese-led projects in Egypt.

Central Business District (CBD) of the New Administrative Capital of Egypt. The construction contract is in the hands of the China State Construction Engineering Corporation (CSCEC), a Chinese public entity. CC BY-SA 4.0/Mahan84848)

For example, in the China-Egypt Economic and Trade Cooperation Zone, near the Suez Canal, it has built a development area that houses Chinese and Egyptian companies in sectors such as textiles, machinery and petrochemicals, among others. China has also collaborated on the electrified light rail project that connects Cairo with another of the most urbanized peripheral cities in the area, the city of 10 Ramadan.
China’s influence also permeates other sectors, such as culture. Chinese archaeological teams collaborate with Egypt on joint excavations, such as at the Temple of Montu in Luxor, as well as other educational collaboration programs. (Open Photo: Ancient minarets of the tombs in the City of the Dead in Cairo. Shutterstock/akimov Konstantin)

Soraya Aybar Laafou

Kenya. The Pokot traditional religious sensibility.

Rather than talking about the religion of the Pokot, an ethnic group living in West Pokot and Baringo counties in Kenya, it is better to talk about the specifics of the Pokot’s ‘religious sensibility’ and how it manifests itself.

The sensibility is one of the Pokot traditional religiosities, which has changed due to the influence by Christianity. Nonetheless, the fact that evangelical churches and “mafuta pole – dini ya roho”(name in Kiswahili: Slow oil – spiritual religion) – a sort of African independent church,  are strong in West Pokot proves that the traditional spirituality influences todays’ experience of the divine and transcendence (whether it is about God or spirits of nature).

Two young Pokot men. People invoke God for blessings and in times of need. File swm

The entire Pokot tribal system is “a kind of religious system”. This system is not characterised by a belief in a supreme being, ‘God’ and the relationship of individuals and communities to him.
Pokot religiosity focuses on “harmonious relationships among members of society and the fulfilment of the individual as a person.”
The centre of the Pokot religious experience is “life.” Life can mostly be experienced at the level of the individual rather than society because if the individual feels fulfilled, he will be happy; this is self-fulfilment. The longing for “life” is at the core of the Pokot beliefs. These beliefs are the foundation of their rules, and the rules are the means to a fulfilled life.

Life as a Blessing
Life cannot be seen as something concrete; it must be experienced. Life is unexplainable in the absence of systematic explanations of what the Pokot feel and think, and how they feel it. The actions people do, the rites, manners and traditions, are a groping in their efforts to explain it.
Social rules and beliefs are there to create life. Ceremonies to remove that which hinders life. Blessings to promote life in the individual and in the society. Sacred places are those that show flourishing life (energy). The elders who have lived for a long time are the ones to bless, to transmit life. Witches are those who kill life in secret.

Children are an important factor in Pokot religiosity. File swm

Life is the reason for existence and is within itself, a blessing. Sin, on the other hand, is a curse that is the result of people’s actions and brings misfortune and death. Children are an important factor in Pokot religiosity because they show the fruitfulness of the living, and because children will remember their parents, and in the children; a way to continue living after passing to hades “ngeny” or “tongi“.
Cattle are also important because they are the best way to live a comfortable life (in traditional setups). Cattle are also synonymous with wealth and bring honour and praise to the owner. In this sense, the owner is praised for his ability to look after his possessions and for his courage, as in the past many cattle were won or lost in raids.
The Pokot recognise the existence of some unknown beings that can be called “spirits”. Although no one can see them, they are very real to them. They influence people’s daily lives. They are probably more powerful than humans, but on the other hand, they can be controlled by humans. Their influence is usually felt when something goes wrong, especially when someone gets sick. The more powerful they are, the less they interfere or bother people.

The Spirits
Oy‘ are ordinary spirits, no one claims to have seen them. They appear when they possess a person. The understanding is that there are many of them and they all possess each other, ‘oy‘ being a plural noun. When someone goes mad, it is explained as ‘being possessed by ‘oy‘, so that person is called ‘chepoy‘.
The disruption of the individual’s normal life, and by extension of the community, is resolved by the rite of ‘kilokat’, which turns out to be an exorcism. The ‘oy’ are sent away from the possessed person. Nobody knows how this works, but in the same way that a person is possessed, they can be driven out. Of course, not all mad people are ‘possessed’, this is proved when all remedies have failed to cure them. Then people will just say ‘kinyar möt’ (his/her head has gone mad).

A Pokot family with their friends. The centre of the Pokot religious experience is “life.” File swm

Onyötoy. (sn. onyöt). These are the “spirits of the dead”. They can appear to people in dreams or as ghosts. Their appearance is unwelcome and shows that they are unhappy where they are (Pökot say they come from “ngwen” or “tongď” = Hades). So, when they bother people, they need to be pacified so that things go back to normal. The way to do this is with “pďtöt, lyokat” or “moy“.
For some strange reason, people associated them with ‘demons’. And today ‘evil’ is also called ‘onyöt‘. However, in the traditional understanding of pökot, the evils they bring are not related to sinful actions or temptations. But since sin disturbs harmony just as much as onyötoy, people conclude that they are related. Their relationship is based on the consequences, which seem to be similar. (Christian writings used this term “onyöt” and “onytöy” for devil and demons… but since it is not the same, good translations prefer the neologism “setanian” (Satan, with no plural).

Cattle are also synonymous with wealth and bring honour and praise to the owner. File swm

Ilat is the most powerful of the traditional Pökot spirits. It is the spirit of rain and water. It lives in caves, bushy woods, and deep wells. It appears during storms. Some people claim to have seen it. It can possess people, much as ‘oy‘ does. Once it is determined that ‘ilöt‘ is the cause of the possession, it is sent away with ‘kilokat‘. “Ilat” is the spirit invoked in the oaths and curses of the elders. When someone dies it is said “kicheng ilat“, this spirit has taken him/her.
Töroröt is the modern name for ‘God’. It means something clear, openly seen. But the term is new. A century ago, no one spoke of “Töroröt“, the greatest spirit was “Ilat“. Today, people invoke God for blessings and in times of need. This being has become a powerful ‘helper’. Young generations do not know the history of the name, nor the role of “ilat”.

The sacred places are large trees. File swm

Sacred Places
The sacred places are large trees, especially those with milky sap (associated with life because of the milk that was the main food of the Pökot). Common trees of this kind are: mokongwö, konchilwö, simotwö, syoyöwö and big mountains (especially Mtelo, because of the concentration of clouds on its top, also related to Ilat). Some trees may be more sacred than others, usually these trees are considered to be the “dwelling place of the Ilat”, no one can desecrate these places.
Also, places where important community ceremonies have taken place are sacred in a way, and cannot be desecrated; because blessings have been performed in these places, they have been the path of life. Desecration brings bad omens, so something must be done before it happens. What the elders perform are special sacrifices made for these occasions called “putyon“. (Open Photo: Pokot women during a traditional ceremony. Shutterstock/Cheboite Titus)

Herreros Baroja Tomás

The AI challenge for Africa.

Artificial intelligence is the main game in town on the planet. On 3 and 4 April, Rwanda will host the first Global AI Summit on Africa. The continent is lagging behind others in terms of preparedness, but it is also bursting with initiatives.

Participants will discuss how AI can drive economic growth, innovation, and workforce development while ensuring ethical governance and risk mitigation. Issues such as education, building infrastructure, and preserving sovereignty will be addressed, as well as investment, governance, and ethics. Discussions will focus on national AI strategies and the role of emerging technologies such as quantum computing and robotics.The Artificial Intelligence African Council, which will bring together representatives from 40 African countries to promote the use of new technologies on the continent, is expected to be launched during the summit. This initiative follows the African Union’s assessment that AI is a strategic asset critical to achieving the aspirations of Agenda 2063 (The Africa We Want) and the Sustainable Development Goals.

Photo: courtesy GAISA

Adoption of AI technologies is growing rapidly across Africa. According to the 2024 Stanford AI Report, 27% of Kenyans use ChatGPT daily. The hope is that AI can fill gaps in education and health systems, improve agricultural yields, and provide access to financial services for people who remain excluded from the banking system.
However, the rapid adoption of foreign AI technologies raises many concerns. Data privacy is a key issue, as is the location of data storage. This highlights the need for robust AI governance policies and data protection laws to prevent data loss or theft for foreign technology companies. In addition, surveillance by AI technologies poses a significant risk to citizens in countries with weak institutional
and governance systems.

The AI impact in Africa
According to a recent OECD study, 27% of jobs worldwide are in occupations at high risk of automation, as up to a quarter of the work currently done by humans could be done by AI systems. The impact could be enormous in Africa, a continent where economic growth, while spectacular, cannot absorb the number of young people entering the labour market each year and could increase the brain drain to Europe
or other destinations.
Several African countries have embarked on the AI path but so far, only three have fully developed policies and less than ten have national AI strategies. AI labs have emerged in universities in Ghana, Uganda, and South Africa, centred on utilizing AI for social impact.

In Africa, many startups and public organizations are beginning to invest in the development of AI applications in health, transportation and agriculture. 123rf

One example is the SignTalk project of the Responsible Artificial Intelligence Lab (RAIL) at Ghana’s Kwame Nkrumah University of Science and Technology, which aims to enhance healthcare accessibility for the hearing and speech impaired through a Ghanaian Sign Language translation system.
In an interview with Radio France Internationale, Paulin Melatagia, head of the research team on AI and data science at the University of Yaoundé, says that Africa has already begun its transformation. Many startups and public organizations are beginning to invest in the development of AI applications in health, transportation and agriculture. But the pace of transformation varies widely from country to country.

A flight operator scans a package barcode before loading it into the Zipline drone. Rwanda, in partnership with the U.S. company Zipline, has developed a drone delivery system. Photo: Zipline

Concrete examples of AI applications in Africa illustrate its transformative potential. In Nigeria, data platforms like Zenvus are making it easier for farmers to access critical information, leading to improved yields and agricultural productivity. In South Africa, a startup called ThisIsMe has developed an AI-powered platform that allows banks to more accurately and securely verify customer identities.
Rwanda and Kenya are at the forefront of the continent’s drone revolution. Rwanda, in partnership with the U.S. company Zipline, has developed a drone delivery system that can transport blood to remote clinics and hospitals in less than half an hour, compared to three hours in the past. Rwanda’s success led to Ghana also adopting the Zipline system, while encouraging African companies such as Niger’s Drone Africa Service, Nigeria’s Zenvus, Rwanda’s Charis UAS and Zambia’s i-Drone Services Limited to also develop drone technology.

Drone Operators
By 2023, there were more than 300 licensed drone operators in Kenya. Local authorities are developing a drone facility in Laikipia with AALTO, a subsidiary of European aircraft manufacturer Airbus, to serve as a home base for Zephyr drones, which will conduct long-duration flights in the stratosphere that can serve as communication relays and high-resolution surveillance platforms.
Kenyan authorities have created an impressive innovation hub between Nairobi and Mombasa called Konza Technopolis. The evolution of drone technology could help African countries leapfrog over bad roads and unreliable power grids in the same way that cell phone technology overcame the lack of landline telecommunications. At the current rate, Africa’s drone industry could create more than 200,000 jobs by 2030, according to the World Bank.

Last August, Baykar announced that Kenyan operators had completed a specialized training program at Baykar’s pilot training centre in Keşan, Turkey. Photo: Baykar

Drone technology has also transformed the defense sector. According to the UN, attack drones are being used in the Democratic Republic of Congo by Rwandan-backed M23 rebels and the Rwandan Defense Force. Similar Turkish-made Bayraktar TB2 drones are being used in the Sahel against jihadists by the armies of Burkina-Faso and Niger.
However, African countries are lagging in the global adoption of AI. Currently, no African nation ranks among the top 50 countries in the world in terms of government readiness for AI. Several conditions need to be in place to enable such development.
African nations face significant challenges such as inadequate infrastructure, limited connectivity, low digital literacy, and a lack of robust AI governance and regulatory frameworks. Perhaps the competition between Chinese and American tech companies could offer African governments a strategic advantage in attracting investment from both sides in these areas.

Data availability
Another major barrier is data availability. Creating AI solutions that address Africa’s problems requires African data, but little data is collected on Africa. ChatGPT, for example, has been criticized for alleged biases about African realities due to the limited amount of African data used to train these models, which is why it is important to develop solutions that understand and process African languages.
There is a shortage of data centres on the continent, which houses less than 2% of the world’s equipment needed to process the data used by AI applications. According to Alex Tsado, founder of the South African expert group Alliance4AI, only 5% of Africa’s talent has access to the computing power and resources needed to perform complex tasks.

Africa can benefit from artificial intelligence, but first it needs to develop its infrastructure, especially electricity and data connectivity. 123rf

In addition, there is a lack of local skills and a context of underfunding for African companies in the sector. Although Africa represents 17% of the world’s population, it produces less than 1% of the world’s AI, according to analyst Bright Simons of the Ghanaian think tank Imani.
There is a consensus that Africa can benefit from artificial intelligence, but first needs to develop its infrastructure, especially electricity and data connectivity. Only 37% of Africans use the Internet, compared to 90% in Western Europe, Russia and the Americas, and around 70% in Arab countries and Asia. It is no coincidence that sub-Saharan Africa ranks last in Oxford Insights’ Government AI Readiness Index 2024. Only Mauritius, South Africa and Rwanda scored above 50% in AI readiness.
The best-prepared countries are, not surprisingly, those with the highest access to telephones and electricity.
The same countries appear in all three rankings. According to Oxford Insights, South Africa, Namibia, Egypt, Morocco, Mali, Burkina Faso, Côte d’Ivoire, Senegal and Tunisia are among the countries with the best telephone access.Not surprisingly, six of these countries appear in the AI readiness rankings.

There is a shortage of data centres on the continent, which houses less than 2% of the world’s equipment needed to process the data used by AI applications. 123rf

South Africa, Morocco, Tunisia, and Egypt are also among the countries with the best access to electricity. Internet is not sufficiently available, but even when it is, the high cost of Internet access, smartphones and broadband hinders the widespread adoption of AI.
As Fahd Azaroual points out in a paper on the challenges and opportunities of AI in Africa published by the Policy Centre for the New South in May 2024, another constraint to the adoption of AI intelligence in Africa is the development of conducive ecosystems involving stakeholders such as policymakers, universities, technology companies, startups, civil society, and international organizations. Another important enabling condition is regulation.
The African Union introduced a legally binding framework with the Malabo Convention on Cybersecurity and Personal Data Protection, which will come into force in 2023 and aims to harmonize data protection laws across Africa. However, with only 15 countries having ratified it so far, its impact remains limited. (Open Photo: 123rf)

François Misser

The Council of Nicaea. The Creed of Hope.

This year marks the 1,700th anniversary of the Council of Nicaea (325 AD). It was the first ecumenical gathering to seek a fuller understanding of the faith. Beyond its theological significance, it has also shown that common discernment is a way of hope for a pilgrim Church of the Jubilee.

In 1300, Pope Boniface VIII surrendered to the faith shown by the throngs of pilgrims who had spontaneously flocked to Rome and granted them the Jubilee indulgence, namely, the remission of temporal pains due to sin. Since then, the Catholic Church has celebrated a Jubilee Year and, from 1470 onwards, not every 100 or 50 years, but every 25 years. The emphasis is on forgiveness and reconciled relationships with God, oneself and one another.
The 2025 Jubilee Year ‘Pilgrims of hope’ looks to a future with a message of hope. Hope is not synonymous with illusion or optimism based on world forces. Nor is it escapism, denial or resignation amidst the suffering in the world.

Mosaic of Christ Pantocrator (“ruler over all”) from the Hagia Sophia in Istanbul, Turkey. Photo: Dianelos Georgoudis

The message of hope for the future is fundamentally one of trust in God’s faithful commitment. Faith, trust and fidelity have the same root: steadfastness.
The Jubilee of Hope strengthens the joy of Christians, assured of God’s unwavering love for all He has created and in whom He places hope. God hopes that His image in us will be revealed, strengthened and will radiate for the world to see.
In his first encyclical, Lumen fidei, Pope Francis presented faith as a “memory of the future”, memoria futuri, which is not fixed on a bygone past, but it is the evocation of a promise, in Abraham and then in Jesus Christ (LF §9, 10, 15). Faith and hope are based on God’s commitment, in His Word and in history. Hope is God’s precious gift to men and women; a gift that makes them grow in self-confidence and prevents them from discouragement or resignation.In 2025, we commemorate the 1700th anniversary of the Council of Nicaea, the first ecumenical council to formulate faith in Jesus, true God and true man, a faith professed by all Christians. The circumstances, debates and decrees of this Council have left a lasting mark on Christian history. How can they guide their hope for today?

Circumstances surrounding the Council of Nicaea
The first council was undoubtedly the meeting of the apostles and ancients in Jerusalem, (Acts 15), gathered to decide a crucial question: should non-Jewish converts be circumcised and made to obey the Law of Moses in order to become Christians? Various local councils took place after this first council, before Emperor Constantine convened a general council at Nicaea. Why did he call for it?
Priest Arius, a theologian from Alexandria, Egypt, had stated in 318 – in defiance of his bishop Alexander’s doctrine – that Jesus Christ, though indeed the Son of God, was not God Himself.

Icon depicting the Emperor Constantine and the bishops of the First Council of Nicaea (325) holding the Niceno–Constantinopolitan Creed of 381. Reproduction: Médiathèque chrétienne.

According to Arius, Jesus Christ was created by God the Father at a specific moment in time. To infer that Jesus was God would imply, for Arius’ views, to overshadow the uniqueness of God and the divinity of the Father. He maintained that Jesus was a creature subordinated to the Father, and that there was a time when the Son was non-existent. This is tantamount to denying the eternal existence of the Son. The quarrel between priest and bishop escalated, and local councils failed to settle it. Hence Emperor Constantine decided to convoke an ecumenical council in Nicaea, in present-day Turkey. The emperor’s involvement in religious matters has been criticized as a prelude to confusion between or interferences by religious and political spheres. The military means used in this turbulent period were indeed shocking.
The edict of 313, which put an end to Christian persecution, and the convening of the Council of Nicaea in 325, were also means of guaranteeing a certain form of peace and progress towards unity.
Some 300 bishops were present at Nicaea to examine Arius’ position as well as priests, including Arius, deacons, theologians and philosophers – some of these were not even Christians.
Based on the Gospel, the Council affirmed that Jesus was truly man and truly God, and that He saved humanity from sin and death through His two natures united in His one person.
Jesus is not just a better, superior or exemplary man. True God, consubstantial with the Father, and incarnate in the Virgin Mary, He communicates divine life, reconciles, heals in depth and saves humankind, which no man can do. Christ, the mediator of salvation through His dual nature, is the central affirmation of the Christian faith.

Faith is a truth to be believed, experienced and understood. Photo: WCC

Debates flared up, because what was at stake was not a quarrel about words or currents of thought, but in fact the very heart of the Christian faith. This was still the scandal to Jews and folly to the Greeks which St Paul refers to (1 Cor 1:23). False doctrines have also spread since apostolic times. The Council of Nicaea is called ecumenical for two reasons: firstly, and for the first time, it addressed the Christian world as a whole (oikumene designates the inhabited universe, the known world). Emperor Constantine sent a letter of convocation to all the bishops of the Roman Empire, as well as to a Scythian bishop (the Scythian territory now includes the Ukraine, Belarus and Azerbaijan) and a Persian bishop (Iran). Secondly, its decisions were to be received and applied throughout the Christian world. Arius’ doctrine continued to spread after Nicaea and included bishops among its adherents, but the Trinitarian creed was reaffirmed in 381 at the Council of Constantinople, where it was supplemented by developments on the Incarnation and the Holy Spirit (as God, He is Lord, He gives life; He proceeds from the Father
and, with the Father and the Son, receives the same adoration
and glorification).

Nicaea today
The Church currently recites the Nicene- Constantinople Creed, not the Nicene Creed alone. Nicaea consecrates both the fruitfulness of theological effort in the interpretation of Scripture and the right of the Church gathered in ecumenical council to specify the content of the Christian faith by a dogmatic definition (as occurred with the incorporation of the word ‘consubstantial’ into the creed), which manifests the progress made in the explanation of the Revelation.
The Nicene-Constantinopolitan Creed is used in the liturgy and personally by believers. It is a reliable reference to use when meeting people who ask questions about one’s faith. It also has practical life implications. If God is the creator of all visible beings, how can we regard a person with contempt or hatred? If there is only one Lord Jesus Christ, why create idols (authorities, stars, money, ourselves…)?

Bishop. Dr Heinrich Bedford-Strohm, WCC Moderator, Pope Francis, and Rev. Prof. Dr Jerry Pillay, WCC general secretary, during a visit to the Vatican on 23 March 2023. Photo: Vatican Media

The creed enables Christians to find common ground on a clearly stated basis, including philosophy. Faith is a truth to be believed, experienced and understood. Its authority is recognized in ecumenical dialogue. Protestants agree with the Nicene-Constantinople creed, and at the same time formulate “confessions of faith” specific to their church, updating it, or emphasizing a particular point, but without discrediting it.
The main turning point at Nicaea was to establish that the Church’s major decisions should be taken in ecumenical councils, with representatives from the whole inhabited earth, and not in a sectorized manner. Other theological issues have been debated throughout history (the images of God and the saints at Nicaea II, the Eucharist and ministry at Trent, the renewal of ecclesiology at Vatican II).

His All Holiness Ecumenical Patriarch Bartholomew. This year Orthodox Christians will celebrate Easter together with Catholics and Protestants. Photo: EPpress

The Catholic Church has continued the practice of ecumenical councils, though now convened by the Pope, but without the voting participation of Orthodox and Protestants. The Orthodox held their ecumenical council in Crete in 2016. In October 2024 the synod on synodality proposed an ecumenical synod on mission (Synod Final Document §138).
Ecumenical dialogues have been held for over 60 years on specific points of doctrine. This year Orthodox Christians will celebrate Easter together with Catholics and Protestants. The age-old hope that a common date will be adopted may well be realized, as the still-divided Christians have not given up on this issue.
We are no longer in the logic of Nicaea and its exclusionary anathemas. While there are no emperors convoking ecumenical councils, a common search continues, by synodal means.
The Churches see themselves less as enemies than as partners, and seek to cultivate the exchange of gifts. God’s fundamental promise is the gathering of all humanity into His kingdom of justice and peace. The hope of Christians is unwavering. (Opening of the Council of Nicaea (325) by Emperor Constantine I the Great (foreground) by Cesare Nebbia (c.1536–c.1614). Wikimedia/picryl.com)

Marie-Hélène Robert, OLA

Maria Ressa. Information that gives hope.

“We want to create a federation of international journalistic organisations that collaborate in this effort, starting from the global South,” says Filipino journalist and 2022 Nobel Peace Prize winner Maria Ressa.

Sixty-one years old, a former investigative television reporter for CNN from Southeast Asia, since 2011 she has been the soul of Rappler, a Philippine information portal that has become the symbol of a free press in a country where family dynasties and their interests have
always dominated politics.

Maria Ressa repeatedly reminds us of how, in recent years, social networks have been increasingly used to spread fake news and attack opponents. This transforms the violence of social networks
into physical violence.

“It was still 2016 – she says – when we at Rappler published the results of an investigation showing the existence of 26 fake Facebook accounts capable of influencing 3 million profiles alone. They had started by attacking journalists, activists, opposition politicians. And through the mechanism of social media, this fake news spread everywhere. Two years later, MIT in Boston confirmed it with its own study: ‘Fake news travels six times faster online than other news’”.

From there to violence, it was just a short step: “Social media do not work on rationality but on emotions” – she continues -. When I started working as a television reporter, 39 years ago, they taught me that the first 10 seconds of my report would be crucial to capture people’s attention. Today some studies say that the audience we address has an attention span similar to that of a goldfish: less than 3 seconds”. And it is in this context that having all the data available to reach us can become a terrifying weapon in the hands of the powerful.”

“Every time we published an investigation on Rappler, the response was to attack me for my eczema, a physical weakness of mine – says the journalist -. They started circulating memes in which they depicted me as Scroto Face. A sexist insult, to discredit me and even more to dehumanize me, the premise that paves the way for all violence. Judicial investigations and arrest warrant only came at the end of this journey. And it happens even more often if you are a woman or if you belong to a minority: a UNESCO survey found that 73% of female journalists have experienced some form of abuse online.”

After the Nobel Peace Prize, Maria Ressa published an international bestseller, entitled “How to Resist a Dictator”, where the reference is to Rodrigo Duterte, president of Manila from 2016 to 2022, the man of the death squads in the fight against drugs. But her battle is not just
for the Philippines.

Since the speech given in Oslo, at the Nobel ceremony, she explained in no uncertain terms that the problem is not the dictators of the moment, but the masters of the algorithms, the large companies that, having access to all our data, place weapons as powerful as the Hiroshima atomic bomb in their hands.

“The book came out in November 2022, the same week ChatGpt was launched – she recalls -. It has been translated into 25 languages, and it is interesting to see how its title also changes in the different versions. In Japanese, for example, they focused much more on the power of social media, which is the issue that concerns us all. It was recently released in Georgia and it was touching for me to see the people who have been protesting in the streets for weeks against electoral fraud taking it with them to the demonstrations.”

“What happened to us is happening even more rapidly in other parts of the world” – Maria Ressa continues -. Last year we had elections in 74 countries, but what kind of elections were they? This year, we will see the effects. The information war, the geopolitical power games, are increasingly shamelessly exploiting the mechanisms of the platforms. Their goal is not to make us believe in something, but to make us doubt everything. It is the most effective way to paralyze people and move forward pursuing their own interests.”

If this is the scenario today, for Maria Ressa it is not true that nothing can be done to stop it. It is precisely the determination to move forward in the battle for truth in information. Rappler in the Philippines is now a company in which 120 people work. But she thinks much bigger: “In 14 years of lies and disinformation against us, we have understood that if you let them do it, they will destroy hope,” explains its founder.

She continues: “But we have also understood that the alternative exists: we need to get organized and build platforms where real people can go back to having real conversations with each other, without being manipulated for power and money. At Rappler, we have started to do this: last year, we launched an app that has a space for conversations and comments in chat where we guarantee that your data will not be manipulated by the algorithm and sold. What we are seeing is that investing in a tool like this improves communication: there are very few cases of people who have had to be blocked for offensive
comments towards others.”

Maria Ressa points out: “We want to create a federation of international journalistic organisations that collaborate in this effort, starting from the global South. We are already working with partners in Indonesia, South Africa and Brazil; in the coming months, they should also start using our app. Collaborate. Journalists coming together to reaffirm their role in society. But this commitment alone is not enough. We no longer have control over distribution as we did in the era of traditional media. Precisely for this reason, collaborating also means recreating
networks in society.”

“One of Rappler’s strengths, for example, is fact-checking, that is, verifying the news that is circulated online. We have 16 people who do this. But it would be useless if there wasn’t another level above them, made up of 116 associations, civil society entities, religious groups that spread the results of this fact-checking in their communities, from person to person, giving life to information campaigns. And then 8 university centres that produce analyses on how lies are spread. And also six law firms to defend themselves from the attacks of those who
don’t want all this… ».

“Without facts, you can’t have the truth. Without truth, you can’t have trust. And without these three things, we do not have a shared reality, much less can we solve the problems that afflict us.” Because this, in the end, is what information and democracy are for. (Photo: © Rappler)

Georgio Bernardelli/MM

African Culture. The Elders; they are a blessing.

Respect for elders is a core value in the African culture. It comes from the mentality which values the past more than the future. Some people call it a mythical mentality that looks towards the past more than towards the future. In this mentality, things that happened in the past are held in high esteem.

The present depends on the past as the future depends on the present. Likewise, the young depend on elders. The elder par excellence is God Himself. In Luganda language in Uganda, the elder is called Ssewannaku, the equivalent of the Biblical ‘Ancient of Days’. The Zulu people in South Africa refer to God as ‘Unkulunkulu’, using the Bantu root – kulu, which means both great and old. Moreover, the duplication of kulu points to the fact that God is greater and older than all. The Baluba people of The Democratic Republic of Congo call God ‘Mvidie Mukulu’, the Great Spirit, the oldest of all. Greatness goes together with age. Traditionally, Africans worship God through divinities, ancestors and lesser spirits because God is considered to be too great to be approached directly.
He is far away from us as some myths point out, far away in greatness, distance and age.

The elders are the pillars of society. File swm

After God comes the ancestors. These are the elders of humanity. They somehow share in the ‘ancientness’ of God. It is from them that we get our land, traditions, language, political systems and culture in general. Although they lived long before us, we participate in their life, i.e. we live today what they lived in the past. For a young man or woman who undergoes initiation into adulthood, it is not enough to imitate his/her parents or grandparents; one must participate, in a personal and ritual manner, in the life of the ancestors by repeating what they did.
In Africa, we depend on our ancestors for many things and we owe them obedience if we are to live well.
Life and blessings come from God through the ancestors. This is why most of African worship is directed to the ancestors.
Sacrifices and libations are given to them as a token of reverence and love. Quite often, diseases, calamities, misfortunes and natural disasters are interpreted as consequences of the neglect of the ancestors. The wisdom of the ancestors evident in myths, proverbs, wise sayings, riddles, etc. is considered to be a treasure. Through it, our ancestors continue to instruct and advise us.

The elders participate not by doing but by being. File swm

Some African societies have gerontocracies, i.e., the rule of the old. Power is diffused among the elders and no single individual can claim to have authority and power over the others. These are societies that have a class of warriors who defend whole villages from external aggressors under the direction of the elders. They are always armed but submit to the elders who can punish them for wrongdoing. The power of the elders is not in weapons but in their capacity to curse those who create disorder in the community. A curse is believed to cause misfortunes like barrenness, sickness, failures in undertakings and even untimely death. While the young warriors believe in the divine power and wisdom of the elders, they dread their curse.The African saying that you cannot construct a new hut without using old poles points to the importance of the presence of the elders on several occasions. People seek blessings from the elders before marriage, on long journeys, when looking for jobs, or any important undertakings. Moreover, they are the ones who saw the last ancestors alive. During marriages, funerals and feasts, the elders are asked just to be there. They may be somewhere in a hut, eating, drinking and talking among themselves but their presence is felt and appreciated not for practical work or economic production but presence. It is their presence that guarantees the validity and success of every important ceremony. In this way, they are the living ancestors.

The elders are not burdens to society; they are a blessing. File swm

They are the pillars of society and their participation in important occasions is not pragmatic but ontological, that is, they participate not by doing but by being.Now that modern life has made some people forget their history, customs, taboos, rituals and even the correct way of speaking their language, the elders are a great source of information. This is why we say: “When an elder dies, it is a whole library that is burnt”. Therefore, traditional Africa does not depend on literature for wisdom; it depends on those who have lived longest and whose experience has made them wise.
It is important to note that the living elders are not burdens to society; they are a blessing. It will therefore take time in Africa to build houses where elderly people are kept and looked after away from their families and relatives. Thus, the fact that they are of age shows that they are blessed by God. They can transmit this blessing to members of their community. (Open Photo: 123rf)

Edward Kanyike

The Catholic Church. The repression goes on.

A ferocious campaign against the Catholic Church. Priests imprisoned and tortured. Bishops, priests and religious expelled. Nationality revoked. Christian communities deprived of their popular devotions.

On Sunday afternoon, our meeting place is the Plaza Inter shopping centre, in the food court near the Hugo Chávez roundabout, in the centre of Managua. I see him arrive, he looks around and walks with his head down. He is young. He has only been a priest for a few years. His parish is not far from the capital. He sits down, but continues to look around. “We are afraid. We are followed everywhere. Our homilies are recorded and our phones are tapped. At any moment we can be stopped and arrested,” he says as if to apologize.
The young priest tells a sad story: “I was not yet a priest when it happened. I will never forget that day: it was July 13, 2018. I was in the Church of Divine Mercy, which is located behind the National Autonomous University. The police and paramilitaries attacked the students barricaded inside the university, and some managed to escape by taking refuge in the church. The police and paramilitaries opened fire on the church, the windows were broken and even the tabernacle was pierced by bullets. For twelve hours, fire and bullets rained down on unarmed young students.

The walls of the Church of Divine Mercy riddled with bullets. At least one student was killed and several were injured. Photo: Social Media

Inside, some of them were crying, others were recording their last messages to their parents, which is what I did too. So much anger towards these kids. Only after the intervention of Cardinal Leopoldo Brenes, Archbishop of Managua, and the nuncio, Waldemar Stanisaw Sommertag, after a long negotiation, did they come to get us. This prevented a massacre.”And he continues: “Some of these kids were later arrested. Others managed to escape and take refuge in Costa Rica.” In the past seven years, the violence of the Ortega government has manifested itself through expulsions, arbitrary arrests, direct attacks on religious leaders, stigmatisations and hate speech against freedom of worship.On March 12, 2022, the Nicaraguan government decided to expel the nuncio, Monsignor Waldemar Stanislaw Sommertag. Nicaragua is the only country in America and the 13th in the World to have frozen relations with the Holy See.
Lawyer Molina Montenegro has documented the systematic attacks on the Catholic Church. The report lists 870 attacks on the Nicaraguan Catholic Church, in its various expressions, between April 2018, when the popular demonstrations began, and 2024. These are facts listed one by one and verified by the author, divided into different categories.

A patrol car with riot police stationed outside the church of San Miguel in Masaya. A systematic attack on the Catholic Church. Photo: Social Media

There were approximately 313 impediments and threats to priests and religious, including arrests, trials and deportations; 219 attacks, “sieges”, and bans on churches and religious structures; 95 thefts and profanations; 91 episodes of threats and repression against lay faithful; 86 hate speeches and messages; 47 closures of mass media or charitable projects and works, with 14 religious congregations having to cease their activities in the country; 19 confiscations of property linked to the Church. Not to mention the 9,688 processions in public spaces prohibited by the police, for example during Holy Week. Sometimes, the rites were held inside churches, and many other times they were cancelled. Since November, the regime has prohibited priests from entering public hospitals to administer the sacrament of the Anointing of the Sick. The young priest comments: “People often look for us at night and ask us to go with them. Those who are dying desperately
ask for a priest.”

From the left: Mgr. Carlos Enrique Herrera Gutiérrez, bishop of Jinotega and president of the Episcopal Conference of Nicaragua, Mgr. Rolando Álvarez, bishop of Matagalpa, Mgr. Isidoro Mora, bishop of Siuna were expelled from the country. Mgr. Silvio José Báez, auxiliary bishop of Managua, also had to go into exile in 2019. File swm

More than 245 priests, men and women religious have been expelled from the country. Among them are three bishops: Mgr. Carlos Enrique Herrera Gutiérrez, bishop of Jinotega and president of the Episcopal Conference of Nicaragua, Mgr. Rolando Álvarez, bishop of Matagalpa, Mgr. Isidoro Mora, bishop of Siuna. Mgr. Silvio José Báez, auxiliary bishop of Managua, also had to go into exile in 2019.
More than 30 nuns of the order of Santa Clara, known as the Poor Clares, were expelled from Nicaragua on the night between January 28 and 29 of this year. The nuns were taken from their three monasteries in Managua, Matagalpa, 128 kilometres northeast of the capital, and Chinandega, in the northwest of Nicaragua, not far from Honduras.

More than 30 nuns of the order of Santa Clara, known as the Poor Clares, were expelled from Nicaragua on the night between January 28 and 29 of this year. Photo: Despacho 55

The diocese most affected was that of Matagalpa, the clergy consisted, before the persecution began, of 71 diocesan and religious priests. Currently, 13 priests are present in Matagalpa, the others have been exiled, and are supported by 9 religious to assist 615,685 baptised faithful, distributed over 6,804 square kilometres.
The real thorn in the side of the regime is Bishop Rolando Álvarez. The Nicaraguan bishop was detained for 17 months in his country, first under house arrest and then in prison, accused by Daniel Ortega’s regime of “conspiracy” and “betrayal of the homeland”, among other crimes, for which he was sentenced to 26 years and four months in prison. After a long negotiation with the Holy See, Bishop Rolando Álvarez was expelled and sent to Rome.
In a recent interview. Msgr. Rolando Álvarez said: “I arrived in Rome below zero, below zero in all my psychological, psychiatric, emotional, affective, sentimental, moral, spiritual, physical and somatic capacities. Now, a year later, I can say that I have recovered 90%”.

Mgr. Rolando Álvarez, bishop of Matagalpa. “I will continue to be bishop of Matagalpa and apostolic administrator of Estelí as long as God wants it”. Photo: EWTN

And he continues: “In the same week of my arrival I would have resigned from my diocese of Matagalpa and the apostolic administration of Estelí. I was ready to present my resignation to the Pope, but I was welcomed by the goodness of God and the Holy Father who wanted me to continue being the ordinary of Matagalpa and the apostolic administrator of Estelí, even though I was in the diaspora. I do not call it exile because I am not exiled, I am liberated. I do not feel exiled, but liberated. In the diaspora faith always grows and hope is strengthened. I have always believed in my liberation. In prison, I learned two things: it is a mistake to think that a prisoner will never get out, just as it is a mistake for a prisoner to think that he will never get out. What sustained me was prayer, not only mine, but that of all the faithful people of God in Nicaragua and in the world. I love my people deeply. I will continue to be bishop of Matagalpa and apostolic administrator of Estelí as long as God wants it. May the Lord bless all the Nicaraguan people and Latin America!”
I look carefully at this young priest while he is drinking his coffee, and ask what will happen to the priests who are supporting the Ortega-Murillo dictatorship. He raises his head and with a deep gaze says: “We know very well who they are. We will have to arrive at a strong response. Many of our priests have been in prison and have been tortured while they ate and drank with those who decided to torture the priests. There is justice that is not only divine. We will have to arrive at a showdown. There can never be forgiveness or reconciliation without justice. And I am waiting for that day.” (Photo: Expediente Publico/Youtube)

Nohemy Ana Rocha

 

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