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Ghana. A Journey into Asante’s Cultural Heritage.

The Asante are a group of people who form part of the Akan ethnic group in the central part of Ghana in the West African Sub-region.

The Asantes were one Akan-speaking people who settled in the forest region of modern Ghana between the 11th and 13th centuries. They are known to have migrated to present-day Ghana and other parts of West Africa from the Sahel and the Sahara Desert regions of Africa.
The name Asante, which means because of war, came to be in the year 1701. It was a time when the ruler of the ‘Ashanti’ Empire, Asantehene (Asante King) Osei Kofi Tutu I, subdued the surrounding states and defeated the Denkiyira Kingdom.
When the British invaded the ‘Ashanti’ Kingdom in the early 1800s, they had to transcribe the local language to English. In doing so, they transcribed the name Asante as as-hanti. The Brits later dropped the hyphenation and settled with the variant name, Ashanti.

The Ashanti flag has three horizontal stripes: gold for mineral wealth, black for the Ashanti people, and green for the forests. The emblem in the centre is the Golden Stool, a symbol of national unity and royal authority since the 18th century.

The separate Asante chiefdoms were united by Osei Tutu in the 1670s and in 1696 he took the title of Asantehene and founded the Asante Empire. His nation rapidly became more powerful by forming alliances with neighbouring peoples, leading to the formation of the ‘Ashanti’ Union around 1700. He built a capital, Kumasi, and created the legend of the Golden Stool to legitimize his rule. The throne became the symbol of Asante authority. By 1750, the Asante Empire was the largest and most powerful state in the region.
The empire’s wealth and prosperity were based on mining and trading in gold and trading in slaves. The Asante also became famous for woodcarvings, furniture, and their brightly coloured woven cloth, called Kente. The kingdom continued to expand until, under King Osei Bonsu (1801-1824), Asante territory covered nearly all of present-day Ghana.

Otumfuo Osei Tutu II Asantehene is the King of the Asante Kingdom. (Photo: The Kingdom of Asante)

During the nineteenth century, the Asante fought several wars against British colonial power, but a series of defeats gradually weakened and reduced the territory. After the arrest and exile of Nana Prempeh I in 1896 and a final uprising in 1900, led by the Queen Mother Yaa Asantewaa, the Asantes were defeated. The British annexed their lands in 1902 and the empire was declared a Crown Colony. The exiled king, Nana Prempeh I, was allowed to return to Kumasi in 1924 and was reinstated as the occupant of the Golden Stool in 1926.
When he died in 1931, the Golden Stool passed to his nephew Nana Osei Agyeman Prempeh II. In 1970, the latter was succeeded by his nephew, Nana Opoku Ware II.
The present king, Osei Tutu II, is the nineteenth Asantehene.An oral tradition suggests that Chief Priest Komfo Anokye founded the Ashanti Kingdom after the Golden Stool miraculously descended from the sky and landed on the knees of Nana Osei Tutu. That is how Asantehene Osei Tutu I became the king of all the chiefdoms.

The Eight Clans
The Asantes live in Ashanti Region specifically in the capital of Kumasi metropolis. Getting to the end of the 17th century, three ‘Kum’ trees were planted at different places and only flourished and became a very big tree under which the King and his people often sat and so it became known as Kum-ase meaning ‘under Kum’.
The Ashanti Region is known for its major gold bar and cocoa production. The largest city and regional capital is Kumasi. As the largest tribe in Ghana and one of the few matrilineal societies in West Africa, they speak Twi, a language also spoken by many Ghanaians and the commonest dialect easily learned by children of other tribes in Ghana.

Many Asante people generally belong to the Asona clan. (Photo: The Kingdom of Asante)

In Asante tribe, the family line is matrilineal where inheritance passes from the mother to her children. The Golden Stool is also passed down matrilineally, to one of the king’s maternal nephews.
The Asantes have eight clans – Oyoko, Bretuo, Agona, Asona, Asenie, Aduana, Ekuona, and Asakyiri.
There is an Akan saying that the clan is not like a tune that you can change simply because you don’t like it. It falls on the people within the clan to improve it. These clans have towns founded by their ancestors so each of the clans exercises authority over towns. Chiefs for the towns are selected from the male members of the clans. One important thing to note is that the children of the female members of the clans are the royals of the town but the children of the male members are not members of the clan, so they are not royals of the town.

As the largest tribe in Ghana and one of the few matrilineal societies in West Africa, they speak Twi. (Photo: The Kingdom of Asante)

Many Asante people generally belong to the Asona clan than to any other clan. The symbol of Asona clan is the crow or wild boar and its characteristic is wisdom. The symbol of the Oyoko clan is falcon and its characteristic is patience. It is also the clan from which the Asantehene comes while the Bretuo clan has as its symbol the leopard and its characteristic is aggressiveness and exceptional bravery. The Agona clan has the symbol of the parrot and members of this clan are eloquent. As a tradition and custom, it is recommended never to pick a fight with a person from this clan because he or she is likely to have a clan member within the vicinity who will quickly come to his or her aid.
On the part of the Asenie clan, the symbol is the bat, and the characteristics of this clan are bravery and diplomacy. The Aduana clan believe that at the time of creation, their ancestors descended from the skies on a golden chain.
Others believe that they originally came from Asumanya and they were led by a duiker with a flame in his mouth and gold in his cheeks.
The Ekuona clan are not found in great numbers in Asante. The symbol of this clan is the buffalo, and its characteristic is uprightness. For the Asakyiri clan, the claim is that they were the first to be created by God. Their characteristics are beauty and patience.

Between Blood and Spirit
All the Akan tribes believe that they are made up of two elements, blood and spirit, both of which they obtain from their parents. To the Ashanti, the family and the mother’s clan are most important. A child is said to inherit the father’s soul or spirit and from the mother a child receives flesh and blood. This relates them more closely to the mother’s clan. The Ashanti live in an extended family.
Since Asantes are matrilineal, a child is what his or her mother is. Inheritance, succession, and status are lineally determined.

To the Ashanti, the family and the mother’s clan are most important. (Photo: The Kingdom of Asante)

They practice many ceremonies including birth, puberty, marriage, good harvests, and death. One of the oral traditions regarding the beliefs of the Asante is about the significance of the stool. Generally, it is customary for any lineage to have a stool. That is because it serves, among other things, as the symbol of authority.
Also, when children start crawling, their parents give them the stool as a gift. When young women reach puberty, they must sit on the stool, as per the dictates of the puberty rites. During a marriage ceremony, husbands present to their wives the stool. At death, the elders bathe the deceased on a ceremonial stool before burial. The stool is so significant to the beliefs and cultural practices of the Ashanti because it illustrates its ability to represent the soul of a person.
The Asantes traditionally have an abundance of food supplies and those they grow include plantains, cassava, maize, cocoa, vegetables,
cereals, legumes, and yams.
They eat different foods to celebrate their culture and bring people together. These foods include Fufu made from any of the starchy provisions that include plantains, yams, or cassava. Mpoto Mpoto is another food of the Asante people made from yams with the ingredients: onions, tomatoes, pepper, fish, and salt.

Kente, a prestigious piece of cloth
Asantes value their traditional clothing, especially the Kente, a prestigious piece of cloth that they have worn for many traditional occasions. Kings and Chiefs wear it because it serves as a form of authority. King Osei Tutu I, the first Asantehene reserved
the cloth for the royals.

The Kente is a prestigious piece of cloth that is worn by the Asante people on many traditional occasions. (Photo: The Kingdom of Asante)

Traditionally, the Kente cloth is a festival cloth worn mainly during the annual and seasonal festivals, which are happy occasions. Each colour on the Kente cloth has a symbolic meaning.
For example, yellow, which is typical on almost all Kentes, means beauty, fertility, preciousness, royalty, and wealth. Gold means glory, high status, royalty, spiritual purity, and wealth.
Asante oral tradition and spiritual values build on the feelings of profound respect for the land, traditions, and culture. The Asante religion, for example, combines supernatural and spiritual powers. As part of the Akan ethnic group, they believe that everything has a soul, especially animals, trees, and other plants.
They also believe in supernatural beings and other magical powers, including witches, forest monsters, and fairies. Although some Asantes of today have converted to Islam and Christian denominations, the people still believe in the traditional religion that paid respect to ancestors, higher gods, spirits, and supreme beings. (Photo: Courtesy of The Kingdom of Asante)
(D.D.D.A.)

 

Peru. The Time to the Asheninka.

What is the importance of time to the Asheninka, an Amazonian people of western Peru? Let’s find out.

In the Amazonian world, time is marked by elements that can be stars, plants, animals, and others. The day is marked by the sun. The sun is what largely determines the conception of time and consequently the organization of life in each culture. It marks the rhythm of life and affects the way of living of indigenous groups.
The concept of time appears to be rather irrelevant to Asheninka. Asked if time was important to his people, an elder Asheninka answered “Time is not very important to us, one can leave, go back home, or go to work at any time. We can decide to visit our neighbours at any moment of the day, and they are always ready to welcome visitors and drink oshtecon (masato or fermented cassava drink) with them.

The concept of time appears to be rather irrelevant to Asheninka.

If people have to work or if they intended to do something else, they decide that they can postpone it and enjoy the company of friends and neighbours. Being together, enjoying the company of friends and neighbours is important to us. We can go fishing and we may decide to spend the day at the river, eating what we have caught and then take sleep there. This is our rhythm of life”.
Basically, the Asheninka are not interested in establishing the right time to do something, but rather in being in harmony with the environment, giving value to those things that give meaning to their life.
Time is not the main element that marks the rhythm of their life, but rather the sun, and weather conditions. The Asheninka do not go fishing or hunting or cultivate crops in heavy rains. But this is not a problem for them, they can carry out their activities at any other moment. They can wait for good weather. They don’t go hunting during a full moon either. The moon also plays an important role in the lives of this indigenous group. By watching the moon, they can forecast the weather.

Parrot. The birds sing different melodies depending on the time. 123rf.com

An old man, Bonifacio explains: “On a night of full moon you don’t go hunting, because animals, on those nights, hide in dark places where it could be dangerous for people to go because of snakes. Furthermore, when a full moon occurs, you don’t need to go fishing in the open sea since the fish, on nights of the full moon, swim to the shore and can be caught with arrows”.
Stars also are prominent in the life of the Asheninka, who use them to tell the time. Another elder Asheninka says: “There is a small group of 7 little stars:  they are also used to tell the time. At dawn, one can see a big star, it is the dawn star, it rises just at 3 in the morning, and it is visible throughout dawn”.

The moon plays an important role in the lives of this indigenous group. By watching the moon, they can forecast the weather. 123rf.com

The animals of the jungle are also important to mark the time, among the Asheninka. Who knows that the partridge and the toucan or pinsha, as it is also called, sing at noon?  The manakaracos, black birds living on the riverbanks, sing at six in the afternoon. The crickets and frogs sing when night falls. In this regard, an elder Asheninka said: “When darkness covers the mountain, crickets start their “day”.  You can hear a cricket, which must have a watch since it chirps exactly at 6 in the evening, then it remains silent for a little while and then starts chirping again and again at regular intervals, until its battery runs out”.
It is also interesting to know that birds sing different melodies depending on the time and indigenous people are able to recognize their different songs. The plants also, especially when they flower and bear fruit, indicate the best time of the day for hunting and fishing. The small plant, commonly known as the 12 o’clock-flower, starts to open at 11, at noon it is wide open and remains so until 1 in the afternoon, then closes again. “The shimashiro trees flower during the right period for hunting when animals are healthy and fat. While the blooming of the ocuera indicates that parrots have just had their chicks, and when its fruits are ripe the little parrots have already begun to fly and at that moment farmers must be careful to keep them from eating corn seeds”, an Asheninka man warns.

Jhonny Mancilla Pérez

Iraq. A Book to Live Again.

The young Yazidi Janan Shaker Elias has opened a bookshop in a village on the Nineveh Plain that suffered the invasion of Isis: “When we returned, I decided that reading was among the essential necessities”.

On the white shelves are volumes of fiction and nonfiction, history books and biographies of famous people, philosophical texts, and children’s publications. In the middle of the room, some young people are sitting at a large table intent on reading and studying.It would be a bookshop like many others, were it not for the fact that the Janan Bookshop is located in Sreshka, a village in the Nineveh Plain, the ancient Mosul, which in the summer of 2014 suffered the devastating invasion by the cutthroats of the ‘Islamic State’ who wanted to erase any sign of pluralism and establish a society under the banner of the most obscurantist and distorted vision of the Shari’a. In this area in Northern Iraq, historically home to different communities including many Eastern Christians, after the liberation and the slow re-securing of the area, it is still struggling to return even to a difficult sort of normality.

“We often organize reading groups” Photo Chiara Zappa

“But although many things are missing here, books are essential to return to life”: there is no doubt in the mind of Janan Shaker Elias, a young teacher in a village school – about 5,000 inhabitants in the Tall Kayff district – who, faced with the arrival of Isis, was forced to flee with her family, along with hundreds of thousands of other Iraqis, abandoning everything.
Yazidis like her, members of an ancient community considered heretical by fundamentalists, were the ones who paid the highest price for the invasion: massacres, kidnappings, and enslavement.
“My family managed to survive by fleeing to Turkey and then to Iraqi Kurdistan”, says Janan, now 29. “For years we stayed away from home, taken in by refugee camps. But despite the fatigue, both physical and emotional, in Duhok I continued my university studies and I graduated in physics; a success of which I am proud”.
Meanwhile, the Iraqi army and Kurdish militias fought to oust the terrorists from the Nineveh Plain; in the autumn of 2016 several centres were liberated, although the terrible battle to reconquer Mosul would last until the following summer. “When we finally returned to the village – recalls the girl, who lives with her father after her mother died and her brothers got married and emigrated – the main concern was to ensure safety and restore essential services, such as electricity and
access to potable water”.

Yazidis children celebrating a Yazidi ceremony called Tawwaf in the town of Bashiqa in Iraq. CC BY-SA 4.0/ Ammar Doghat

But she, like many fellow citizens, especially young people, also lacked something else: “In the whole district there was no place to consult or buy books, we were practically cut off from knowledge”. To the fury of the anti-culture fundamentalists – in the Mosul area there were countless cases of closed bookshops, libraries of historical value destroyed and collections of ancient manuscripts bravely rescued to save them from looting and devastation – in Sreshka there was the added isolation which already before the war had prompted Janan to obtain some volumes with some difficulty by ordering them via the internet (and waiting a very long time for deliveries). So, four years ago the young woman started right from there, setting up a system for selling books through the web, which proved very successful.
“For me, it was just one more confirmation that, even in our small villages, there was a public eager to have access to reading. An audience that I wanted to increase, to create a new generation open to diversity”. This is how the Janan Bookshop was born, when the enterprising girl, one year ago, decided to move from the virtual world to the real one, opening the first and only bookshop in the districts of Tall Kayff and Shaykh Han in the centre of the village. A small place but with attention to detail: from the volumes that hang from the ceiling like ‘lamps of knowledge’ to the posters on the walls that carry the history of the area and the biographies of intellectuals from all over the world who inspired the young owner. A sign that even from this remote corner of Iraq it is possible to keep an open mind on universal wisdom.

Yazidi New Year festival at Lalish. A corner of the Janan Bookshop is reserved for titles that tell the story and religion of the Yazidis, CC BY-SA 4.0/ Levi Clancy

“In the bookshop, customers have almost two thousand titles available, divided by genres and discipline, but they can also book others”, explains Janan, showing the corner dedicated to fiction, in which George Orwell’s 1984, The Little Prince by Saint-Exupéry, but also various works by the Egyptian feminist Nawal al-Sa’dawi and of course many texts by Iraqi and Arab novelists, are displayed. She goes on to say “People really appreciated my initiative, especially students and young people. Here they can not only buy books but also come and read them freely, or borrow them. We often organize reading groups, presentations with authors, and seminars held by writers and researchers on literature, philosophy, and culture in general”.
For the Sreshka bookseller, the project also represents a contribution to the re-composition of the local community fabric, torn apart by conflicts and sectarian impulses: “Whoever reads develops greater awareness and can have the tools to build a more mature society, prepared to face our difficult social and economic situation”, she says.
For her part, Janan is personally involved in a series of initiatives which, at the local and national level, deal with the great issue of reconciliation, starting with her commitment to the NGO Peace and Freedom Organization, based in Erbil, which works for conflict resolution and the promotion of pluralism, tolerance and active citizenship, including through the publication of books.

Yazidis wearing traditional clothes. CC BY-SA 4.0/ Hamdi Hamad

“Isis has caused not only material but also social destruction and I, as a citizen who has experienced this tragedy first-hand, want to take part in the movement under way to recreate integration”.
The young entrepreneur, especially, does not forget the genocide suffered by her community, the Yazidis, accused by fundamentalists of being ‘devil worshippers’. For this reason, while she is active in the mobilization that demands recognition of sectarian violence even with adequate compensation and forms of social reintegration, she is committed in her own way to combating stereotypes and encouraging the awareness of her coreligionists of their traditions; a corner of the Janan Bookshop is reserved for titles that tell the story and religion of the Yazidis, and authoritative community leaders often speak at meetings organized in the bookstore.
“In Sreshka we are all Yazidis, but there are Christians and Sunni Muslims living in the surrounding villages – she says -. Today we live in peace in this area and when Pope Francis came here to visit, we welcomed him with joy”. The difficult socio-economic situation, however, represents a constant element of instability: “Above all, young people are victims of unemployment and lack of opportunities while those who can do so emigrate. Iraq will not change until the political class makes a change”.
Meanwhile, from this small village in the Nineveh Plain, Janan has started her personal, small revolution, which begins with reading and knowledge. And given the success of the project, with so many customers who visit her bookshop every day and the recent proposal to open a branch in Tall Kayff as well, the young woman’s motto is to be believed: “Books can change lives”. (Open Photo: Janan Shaker Elias in her Bookshop. Photo C.Z.)

Chiara Zappa/MM

Africa. Democracy and Human Rights: the EU offers a weak response to violations.

Over the last months, democracy and human rights have been endangered in several African countries. But Western countries either turn a blind eye or offer weak responses, based on the quest for natural resources or the wish to reduce the Chinese
and Russian influence.

Over the last months, democratic principles and human rights have been violated in several African countries. In Senegal which was long considered the paragon of Democracy on the continent, young protesters clashed with security forces, resulting in at least 30 deaths and hundreds of arrests in early June, after the young and charismatic opposition leader Ousmane Sonko was sentenced to two years prison.

Senegal’s main opposition leader Ousmane Sonko. Photo: Nova News

Sonko was sentenced on charges of ‘corrupting’ youth after he was acquitted of rape charges, for which he had been indicted. His lawyer, Bamba Cissé, like the supporters of Sonko’s African Patriots of Senegal for Work, Ethics and Fraternity (PASTEF) party, claims that the arrest and the judgement were part of a government’s plan to prevent him from participating in the presidential elections scheduled in 2024. In addition, the government restricted access to social media and suspended mobile phone data. For many observers, Sonko is a potential winner of the upcoming election, since the young support his anti-authoritarian stance. This is not the first time that the judiciary is used to eliminate president Macky Sall’s rivals. In 2015, the son of his predecessor, Karim Wade was given a sentence for illegal enrichment which prevented him to run for the presidency. Two years later, the popular mayor of Dakar, Khalifa Sall was condemned for alleged embezzlements of public funds and could not run at the 2019 presidential election, raising suspicions of a political bias. On the last 4 July, eventually, Sall announced in a speech to the Nation that he would not run. It is unclear whether the decision was inspired by his sense of ethics, local or international pressures but for many Senegalese, the damage is done. The riots have taken place and the main opponent risks not being allowed to run for the February 2024 elections.

Elections in DRC
Democracy is also in danger in the Democratic Republic of the Congo. In June, two important opposition leaders called for a boycott of the forthcoming election, scheduled for next December. The former President, Joseph Kabila urged his supporters not to register on the electoral lists and accused the Supreme Court whose judges were appointed by President Felix Tshisekedi in violation of the constitution to be “partial and corrupt”.

Martin Fayulu, leading opposition candidate in the Democratic Republic of the Congo, has threatened to pull his party out of December’s elections (DRC). Photo: ECIDE Office.

Martin Fayulu, who appeared as the landslide winner of the 2018 presidential winner according to the monitoring teams of the roman catholic national bishops conference (CENCO), said shortly afterwards that his party ECIDE (Engagement for Citizenship and Development), would not participate in the upcoming elections if the voters list was not redone and audited. Accordingly, voter identification and registration were organized in total opacity, which is proof of the planning of fraud. CENCO and the main protestant churches also reported for months of delays and issues with the registration of voters.
Earlier, on 20 May, a demonstration called by Fayulu, the popular former governor of Katanga, Moise Katumbi and former Prime Minister, Augustin Matata Ponyo was banned by the Kinshasa authorities. Besides a massive mobilization of the police, militias of Tshisekedi’s party, the Union for Democracy and Social Progress (UDPS) were displayed around the streets where the march was supposed to take place, armed with machetes, to intimidate demonstrators.

The military intelligence accused Salomon Kalonda of spying on behalf of Rwanda and of the M23 Congolese Tutsi rebels. Twitter

The arrest of Katumbi’s adviser, Salomon Kalonda, on 30 May, at the Kinshasa airport came as a shock for the opposition. The military intelligence accused Kalonda of spying on behalf of Rwanda and of the M23 Congolese Tutsi rebels. But this justification is considered as a pretext by Katumbi supporters who blame an attempt to involve their leader in a fake plot against Tshisekedi to prevent him to run in December. Tensions are also rising between the President and the churches. In a speech at the stadium of Mbuji-Mayi, on 25 June, President Tshisekedi attacked the roman catholic church, which calls for free, fair and transparent elections, blaming its “dangerous drift”. During the speech, Tshisekedi stated: “I will attack without hesitation or remorse any Congolese who poses a threat to the security and stability of the country. No matter what people say about human rights violations, deprivation of liberty”.
In Burundi, the main opposition party, the National Council for Liberty (CNL) led by Agathon Rwasa was suspended on 7 June by the Minister of Interior, Martin Niteretse who took the pretext of an internal dispute within the CNL to order a ban of its activities.  The CNL called the decision a “serious violation of the constitution” which prohibits interference of the government into the functioning of political parties. Such decision could ruin the conditions for free and fair legislative elections in 2025.

Agathon Rwasa, the leader of the National Liberation Forces. Photo : FNL Office

Previously, on 21 April, the government announced the arrest at Kabezi, in the Bujumbura province, of the former Prime Minister, Alain-Guillaume Bunyoni, who had been sacked in September 2022 by President Evariste Ndayishimiye. Simultaneously, the government is continuing its persecution of the gay community. Since 2009, homosexual relations are considered a crime punishable which deserve imprisonment.
On the last 23 February, 24 people accused of “homosexual behaviour” were arrested and jailed in the political capital, Gitega. According to Yves Niyonkuru, one of the prominent figures of the “Rainbow Candle Light” association which defends gay and lesbian rights in the country, tortures, murders and imprisonment of gays and lesbians are commonplace in Burundi. This is not surprising since the President urged his compatriots to ban homosexuals who must allegedly be “damned”, in a public speech, on the 1st of March 2023.

Human Rights, the weak response by the EU
In front of all these violations of human rights and democratic principles, the response of the West has been mere lip service. France and the European Union expressed “concern” in front of the deterioration of the situation in Senegal and called for “restraint”.
The French Foreign Ministry urged all sides “to stop violence and solve the crisis in the spirit of the long democratic tradition of Senegal”. While expressing similar concern, the EU said it was confident that the Senegalese democracy was solid and that political forces would prepare the forthcoming elections in an inclusive and peaceful way.

Kinshasa CENI Headquarters. Photo: Monusco

Concerning the DRC, the US, the EU and other Western powers said in a joint statement that an audit of the electoral lists set by DRC’s Independent National Electoral Commission  (CENI), by international experts in May had not “fostered the public perception of independent and transparent oversight”. But in contrast with the International Organization of Francophonie which refused to approve the preparation of the ballots by CENI, the EU took in June a much softer approach. The leader of a team of the European External Action Service said after talks with CENI’s chairman Denis Kadima, that Brussels would announce in September if the conditions were met to send an EU mission of observers. No real pressure is exerted on the Congolese authorities to correct the situation.

The EU chargé d’affaires Martina Borovac. Photo: EU Press

During a meeting with the local authorities, on 22 June, the EU chargé d’affaires Martina Borovac, deplored Burundi’s abstention at the UN during the votes against the Russian attack of Ukraine and the attacks against gays and lesbians. She also expressed the wish that UN special rapporteur on human rights should be allowed to come to Burundi and reminded that the EU was asking its partner to open the political space in order to “improve the quality of democracy”. But overall, her tone was quite soft. Despite the persecutions of opponents and journalists who fled in exile and the exodus of 400,000 refugees in neighbouring countries, Borovac expressed the EU’s “appreciation” of the improvement of the bilateral relations over the recent years. She added that the EU was considering the resumption of budgetary support to Burundi.  Already, in October 2022, the EU lifted sanctions on three Burundian officials including Prime Minister Gervais Ndirakobuca
Obviously, the times have changed since the EU introduced the Cotonou Agreement, signed in 2000, an article which envisaged the suspension of cooperation with countries which do not respect human rights, democracy and the rule of law. Since then, a new context has emerged, characterized by the erosion of the Western influence in Africa. China has become Africa’s first economic partner while Russia has emerged as a key partner in the security sector. Simultaneously, the EU behaved as if it realized it cannot raise the tone too much if it wants access to strategic natural resources coveted by its rivals.
Senegal’s potential role in cooperating with the EU on the migration front seems today more important to Eurocrats than the bias of the national judiciary against opposition leaders. Since early 2022, the EU has lobbied in order to obtain Dakar’s agreement for the deployment of its anti-migration force Frontex on the Senegalese coasts. The EU is planning indeed to deploy a fleet of vessels and drones, in Senegalese ports to track the migrants and deter them to reach the Canary Islands.

Coltan Mine in DRC. Photo: Pexels.

The DRC is emerging as a strategic partner for the European automotive industry, at a time when most of its cobalt, copper and lithium resources used for the production of batteries for electric cars, are in the hands of the Chinese. In June, the EU and the DRC were holding talks to set up a partnership for the exploitation of rare and strategic minerals. The EU is indeed eager to reduce its dependency from Chinese batteries, while Kinshasa is willing to benefit from the bonanza and the opportunities to set up a value chain including the beneficiation of its minerals locally. The stakes are considerable for both sides, which might explain why the EU, as the US which also promised to help the DRC to build its own batteries plants, is not so keen to spoil the atmosphere by lecturing Tshisekedi on human rights and democracy.
The attitude with Burundi is quite similar. The country boasts from sizeable nickel resources which may be used for the production of batteries and also from rare earth elements. The main company on the ground Rainbow Mining Burundi used to sell its rare earth concentrates to the German company ThyssenKrupp before it put a halt on mining exploitation to improve the terms of the contracts in 2021. Another reason for the EU’s relative leniency towards Burundi is the role plaid in the fight against jihadists by Burundian peacekeepers in Somalia, whose salaries are financed by the European taxpayer.

François Misser

Hakuna Movement. Changes nothing, changes everything.

Hakuna is setting the lives of many young people ablaze, inside and outside the confines of the Church, through prayer, music, formation and service to those in need.

The name Hakuna which means ‘there is not’, in Swahili, came as a shortened form of Hakuna matata (no problem). Chosen by chance, it ended up embodying the spirit of those who believe that there is nothing done without God and there are no problems beyond His reach; of those who make no plans or strategies but put their trust in Him.
It is also difficult to date its origin.
If we talk with some of the young people who were present at the primordial event, they probably agree that around 2012 something different was beginning to happen in Madrid.

Youth pilgrimage in Jerusalem,2022. Ascent to the city of Masada. Photo: Hakuna.

Father José Pedro Manglano (Josepe) was stationed in the parish of San Josemaría in Madrid and one of his duties was to accompany the parish’s young people – and so he did; they set their sights on World Youth Day (WYD) in 2013, which was going to be held in Brazil, and they began to prepare for it. At first, the trip was organised for 20 people, but in the end, almost 100 went.
The trip consisted of a compartiriado (which is what they call a voluntary service in Hakuna), in Nueva Friburgo, Brazil, with children and elderly people. They celebrated Mass and Holy Hour every day.
Afterwards, they joined the WYD with the Pope, in which Pope Francis pronounced that famous speech to the youth inviting them to “make a fuss”. That simple phrase began to light the fuse for something new in the lives of these young people, although they were not yet aware of it.
That is how Hakuna came into being; without planning it, without any roadmap or anything pre-established. It was born out of Life, out of those Holy Hours, out of those moments kneeling before Christ in the Holy Eucharist, shared as a family. Pope Francis himself describes them as a great Eucharistic family.

Young people of Hakuna Group. “Our message for everything is always how much love we put into what we do”. Photo Hakuna

When they returned from the WYD, these young people continued to meet every week for talks and Holy Hours. They also began to do volunteer services in Madrid. They did not want what they had experienced to remain just a summer experience and so they started organising getaway trips to Tangier, Morocco, during Easter and to India during the summer. Friends from other cities began to join them – and so it has gone on until today.
One of the most important moments for the group is the “Holy Hours”.  It is a time of silence and contemplation.  Every week, thousands of young people gather in groups all over the world to celebrate these Holy Hours. First, there is a formative session and then, a time of silence interspersed with songs of Hakuna Group Music, the reading of the Gospel and a brief reflection.

Hakuna Group Music
It defines itself as “a music group of the 21st century, composed of young people who, through their passion for music, wish to tell the world the truth which they live and carry deep inside.”
Each of their songs is a world in itself, as they each tell a different story, offer a different dedication and present a different composer.
That’s why it is said that Hakuna Group Music is the world’s biggest music group, because every member, in every city where Hakuna is present, is part of Hakuna Group Music.
The history of the group began at the WYD in Rio in 2013, and in those first Holy Hours at the return from that world youth gathering.
Some of the members of the group, with great musical zeal, wanted to help others to pray through music. Soon, the first ideas and original songs began to emerge.

QAOS album presentation concert in Madrid. Photo: Hakuna

In the summer of 2014, the idea of recording a studio album came up. There was a great desire to bring something new to the Spanish music scene. Religious music, yes but, apart from being proudly addressed to God, it brought a very youthful, joyful and professional touch.
The first album finally saw the light in 2015, a new stage in the group’s career, in which they began to give concerts in different cities in Spain. From that moment on, it has been developing non-stop. In 2017 they presented their second studio album, Mi pobre loco (my poor crazy), and in 2018 the third, Pasión (Passion). Sencillamente (Simply) came out at the time of the full Covid-19 lockdown and was presented at Palacio Vistalegre in Madrid in September 2021, in front of 2 500 spectators. Their latest album Qaos (chaos) was also presented at Vistalegre, in front of more than 8 000 people. The echo of this concert unexpectedly reached the media and social networks.

Sharing
The compartiriado (Sharing) is a social action initiative developed in Hakuna: “We believe that these are experiences in which we share and grow together, preserving the beauty and truth of each way and style of life”. It is a medium that “changes nothing and changes everything, offers no immediate material solution, but makes a great spiritual impact – breaking down barriers and judgements, getting perspective, to order priorities, returning to the Centre, to discover our own needs, to preserve the Beauty and the Truth present in each way of life…” There are situations which affect the human dignity, which we want to change. Our measure for everything is always how much love we put into what we do.”There are currently 14 teams around the world carrying out compartiriados in various projects such as: Forofos (occasional support to NGOs, foundations, parishes, municipalities), “helping those who help others,” from food deliveries, cleaning of spaces, accompanying the elderly, excursions with children); Hablemos (let’s talk): visitation and accompaniment of people living on the streets, sharing and enjoying moments of conversation.

South Korea. Holy Hour in Seoul. “It is a time of silence and contemplation”. Photo: Hakuna

In the mid-term, initiatives such as excursions, workshops are proposed to them; Re.play: music with children living in less privileged neighbourhoods such as Torreblanca in Seville or Aluche in Madrid, (workshops on guitar, singing, composition, musical games, talks, excursions, concerts, recordings); Mano a mano (hand-to-hand): artistic workshops to work with crafts and promote creativity among women or families with few resources. These are combined with dynamics of spiritual content, ‘Soul’, where topics such as affectivity, wounds, are dealt with; or Between the Lines: sharing of perspectives and life experiences of older and younger people based on the reading of certain texts (from novels, essays, poems, fables), creating bonds of family and helping to take care of each other.
In addition, every July, groups of university students travel to different parts of the world in order to initiate these experiences of compartiriado in those places. Last year, they travelled to Ecuador, Mexico, Argentina, Romania and also within Spain.

Soul College
The latest adventure that Hakuna has embarked on is Soul College, a training centre that aims to provide responses to the questions that every person asks in life: Who am I? What am I called to?
Soul College was born out of the thirst of many young and not-so-young people of Hakuna, to be educated, to know more and to go to the source. “At Soul College we are not looking for scholars, only people who want to be transformed by knowledge, who want to enjoy being people”. This training has already launched several courses in theology – with the help of university professors – theology of the body, anthropology,
art and so on.

“We believe that there are experiences in which we share and grow together, preserving the beauty and truth of each way and style of life”. Photo: Carlos González

The most surprising thing about this initiative is that it has built bridges, and on courses such as Genesis or the Synoptic Gospels, students from 20, 30 or 50 years of age coincide, which greatly enriches the sessions. All of them end with a round of questions and a brief ‘snack’ with the teacher. There are also many other initiatives at Hakuna, such as the pre-matrimonial course, the revolcaderos (faith groups of 8-10 people that meet every two weeks around a formative theme). There are also what we call God Stops, Pit Stops, which can be found in Spain, the rest of Europe, America and Asia, for those who let themselves go and ‘make a fuss’ wherever Life takes them. (Open Photo: Hakuna)

Maca Torres

Zimbabwe. Towards the General Elections.

Years of protests and violent repression. The results of the Motlanthe Commission, which called for accountability for the violence, have been disregarded. In August, the country will go to the polls
to elect its president.

On 23 August 2023, Zimbabweans will vote to elect new leaders in general and local elections. Octogenarian President Emmerson Mnangagwa of the Patriotic Front of the African Union of Zimbabwe (Zanu-PF), the political party in power since independence in 1980, faces challenger Nelson Chamisa, 45, of the newly formed Citizens Coalition for Change (CCC). In the last general elections in 2018, Chamisa narrowly lost the presidential election to Mnangagwa when he led a coalition of opposition political parties, the Movement for Democratic Change-Alliance (MDC-A).

A history of violent elections
After founding president Robert Mugabe’s mandate was abruptly terminated following a 2017 military coup that ended his 37-year rule and brought Mnangagwa to power, the 2018 elections failed to advance the democratic transition. While the pre-election period and election day itself were relatively peaceful compared to previous election rounds, thanks in part to Mnangagwa’s promises that the Second Republic would get a fresh start, the delays in counting the votes raised fears of manipulation. Protests erupted in the capital Harare on August 1 of that year and were violently repressed by the security forces, killing six civilians, and injuring many others.

Zimbabwean President Emmerson Mnangagwa and his wife campaigning for the next general elections. (Photo: president Twitter)

Following these incidents, a commission of inquiry led by former South African president Kgalema Motlanthe was set up to investigate the facts and make recommendations. In December 2018, the commission released its report, with recommendations to the government of Zimbabwe to hold the perpetrators accountable and to prevent further human rights violations and similar abuses from recurring.
The Motlanthe Commission’s recommendations echo what many civil society activists and other observers have been saying since 2000 when Zanu-PF began resorting to the use of violence and other forms of repression as its political fortunes began to decline.
After losing a constitutional referendum in February 2000 against the fledgling Movement for Democratic Change (MDC), Mugabe and his liberation war veterans embarked on the Fast Track land reform program with the intent of violently dispossessing white farmers owning
commercial businesses.

The Commission of Inquiry in Zimbabwe was led by South Africa’s former President Kgalema Motlanthe. Photo: SABC

In the subsequent parliamentary elections in June 2000, Zanu-PF lost control of the majority, and the 2002 presidential elections were marked by gross human rights violations against members of the opposition. The climax of election-related violence was reached in 2008 when Mugabe, after losing the first round of elections to the then MDC leader, the late Morgan Tsvangirai, was forced into a second round of elections. The killing of more than 400 opposition members prompted Tsvangirai to withdraw, thus prompting South Africa to facilitate a national unity government (2009-2013), comprising the ruling party and the opposition, under the auspices of the Community Development of Southern Africa (SADC) and the African Union.

Elections and economic crisis
Meanwhile, Zimbabwe’s much-acclaimed land reform has not led to food security. The World Bank ranked Zimbabwe third out of 177 countries for food price inflation between January and April 2023. In August 2022, the World Food Programme estimated that between 30 and 38 percent of the rural population suffered from food insecurity.

The World Food Programme has estimated that between 30 and 38 percent of the rural population suffers from food insecurity. Photo: Swm

Today, a combination of bad policies and corruption has already strangled the economy: commodity prices have skyrocketed while wages remain stagnant; the black-market exchange rate is almost 10 times the official rate; and the country has the highest level of inflation in the world with the local currency losing value day by day. Unemployment is rampant, even among young college graduates.
The 2023 election offers another opportunity to change the future for Zimbabweans – something the 2017 coup failed to do. (Open Photo. Flag of Zimbabwe. 123rf.com)

Webster Zambara

China’s Arctic strategy.

To facilitate its Arctic ambitions, China aims to increase bilateral influence over its Arctic pariah, Russia.

China’s northernmost tip is over 1,400 km south of the Arctic Circle. It sees the mass of sea, ice, and land as a new strategic frontier, and as Arctic space becomes increasingly critical for infrastructure and defense, China has set its cap to be a great polar power within the next decade.

There is a hitch: Arctic policy is primarily orchestrated by the eight countries that border the Arctic Ocean. Maritime routes and access are legislated through technical definitions, and without an Arctic border, China lacks inroads through these means.

China already claims to be a “near-Arctic state” with rights in the region. While the Chinese strategy respects the sovereignty of the eight Arctic nations, it asks that these nations also respect China’s relationship to the region. To cement this position, China has multiple inroads.

It can gain Arctic territory, such as part of Russia’s Siberia; by establishing tangible elements in which China has a stake to defend within the Arctic space, e.g., critical infrastructure, maritime routes, or license or ownership of raw materials in the Arctic; and by expanding the de facto or exercised definition of “Arctic” through diplomatic routes or through using Arctic issues to expand the venues
for Arctic discussion and policy.

China facilitates its Arctic ambitions by exercising leverage bi-laterally on the Arctic pariah, Russia. Siberia is huge and sparsely populated by Russians. In 2014, commentators assessed whether the Chinese state would be sending its population north.Making inroads into physical space – like claims to parts of Siberian territory – would be
a blunt move for China.

A gradual process, through requests for access, visa-free zones, zones of preference for Chinese businesses, the licensing, ownership, and extraction of natural resources, and requests to rename Siberian areas under Chinese names, are more in line with China’s ways of manoeuvring. Such actions set a benchmark for Chinese presence in the Arctic and normalize China as an Arctic actor.

Critical infrastructure is another key element of China’s Arctic strategy. China already utilizes Arctic shipping routes and is working to access the critical minerals and other natural resources the Arctic holds. The area is rich with sub-soil resources that can be extracted and used in China’s production and processing of rare earth elements and its access to natural gas.

The discussion over critical infrastructure and gas supplies has taken off most recently in the Russian-Chinese negotiations over the Power of Siberia 2 (PoS-2) pipeline. While China is the only reasonable market destination for eastern Siberian gas carried by 2014’s Power of Siberia pipeline, the PoS-2 is different.

A physical pipeline, which would originate from the Yamal Peninsula in Western Siberia and go on to supply China, would be a decisive shift of Russia’s natural gas market to the east. Yamal gas previously flowed west, carried by pipelines like Nord Stream. But the European desire for Russian hydrocarbons has decidedly taped off.

Both Power of Siberia projects are opaque, and though the Russian state claims Power of Siberia is lucrative, the numbers are not clear enough or public enough to confirm this. As with any critical infrastructure project that is shrouded in secrecy, there are hefty financing risks.

The pipeline infrastructure is not a closed deal, and it does not need to be. Russia and China have alternative ways to trade in natural gas, including through Central Asia (Turkmenistan and Uzbekistan have pipelines and significant gas export to China already) and through LNG, which includes Russia’s in-process Arctic LNG project.

China remains reluctant to make such a large commitment to Russia, which could cost China economic leverage in Europe. As a tool of influence, large infrastructure projects can be more powerful before they are confirmed than after the deal is done, and large infrastructure projects have been a double-edged sword for China’s reputation and solvency. China’s reluctance is complimented by – or evidence of – Russia’s weakened negotiating position vis-à-vis the war in Ukraine and the overspread of materials. European countries and the United States should take note.

A precedent of what “Arctic” means could shift. Concerns over further politicization of the Arctic Council is one reason the body is currently operating without Russia, with Russia’s Arctic leadership at a stalemate. The Arctic Council, which was under Russian leadership at the beginning of 2023, suspended all activities and only accepted Russia’s passing the rotating chairpersonship to Norway.

Bringing China further into the equation could deepen this freeze. But it is likely China will apply pressure. Similar to the soft inroads China has made to the Russian Arctic space, China could pick up on key issues for the Arctic Council and lobby to advance them.

Topics like environmental and climate change research, treatment of preserved areas, access to critical raw materials, and maritime routes are all areas where China is a genuine actor and has a stake. Lobbying these positions could result in a strategy where China tries to create parallel consulting groups or institutions – in the Arctic Council or elsewhere – to address these issues.

The other seven Arctic nations can expect China to try to work bi-laterally with them, as well. Aside from this, China might try to leverage other global actors to push for an expansion of the Arctic zone of interest; to this effect, China’s 2018 Arctic White Paper lists the area as a community for all of humankind, not just the Arctic Eight.

China could try to make overtures to the Arctic Council, but it is more likely that China will pursue and suggest alternative places for discussion, diplomacy, and policy. If they want to prevent China from establishing a foothold, other Arctic powers should be aware of these factors, especially China’s pressure on Russia and attempts to negotiate in other avenues on matters where it seeks an interest. The Arctic seven should work to clearly define Arctic policy agenda items, maintain the Arctic Council as the route for legitimate Arctic discussion, and remain true to the notion of an Arctic space. (Open Photo: 123rf.com)

Cordelia Buchanan Ponczek
Finnish Institute of International Affairs

Zimbabwe. “Christians Must Enter Politics”.

What the Catholic Church is doing and what role it is playing in this electoral process.  But above all the Church must motivate Catholics and all people of good will to run as candidates and enter politics.

The question that many are asking is whether the political and administrative elections of 23 August will be peaceful, free, and fair. But this is not the most crucial question. The main one is whether these elections will make a difference in the lives of Zimbabweans.
President Emmerson Mnangagwa has already declared that the elections will be free and fair. Meanwhile, Zanu-PF, the ruling party, continues to repeat the usual propaganda slogans: claiming to have freed the country from colonialism and to be committed to dealing with the ‘illegally imposed economic sanctions’.

The Catholic Bishops in Zimbabwe. Photo: JesCom

The main opposition parties offer nothing new as an alternative and simply accuse the party in power for 43 years of having led the country into bankruptcy. Some Churches and the Vapostori (indigenous African religious movements) do everything to present themselves as supporters of the president and the leaders of his party, indicated as people chosen by God. Politicians seize the opportunity of the elections to solicit the consent of Christians who feel inwardly torn between following their own conscience or the directives of their religious leaders.

Open Questions
One wonders what the Catholic Church is doing and what role it is playing in this electoral process. Perhaps the right question is: what should the Church do to ensure that elections produce good leaders who are committed to bringing about change in the lives of the poor, creating new jobs, fixing roads, providing clean water and renovating public hospitals. So far, the Catholic bishops have expressed hope in several pastoral letters that the elections take place regularly.

“One wonders what the Catholic Church is doing and what role it is playing in this electoral process”. Photo: JesCom

In their latest letter for Lent 2023 (Breaking unjust chains), the Bishops’ Conference states: “We are heading towards these important general elections to elect a leader who has a clear plan to put the family first, who creates new dignified jobs of work in such a way as to reduce the number of poor people who have been increasing and live in desperate situations of total deprivation. These voters must be able to elect to the highest office of the state a leader who cares about the health of the poor (…) who is able to start inclusive economies (…) avoiding that one group progresses at the expense of another”.
The bishops not only describe the qualities of the desired president but also outline the type of politicians that are needed. And they wonder: “Can’t we perhaps choose from among the candidates, people who know how to guide our country on the path of economic progress, justice and freedom (…), leaders with the duty to account for their work to the citizens?”. However, with the disappearance of the moral conscience in most of our political leaders (it would suffice just to look at the level of corruption), the pastoral letters of the bishops no longer have the same impact as they once did. Politicians and the government no longer listen to the voice of conscience. I do not believe that the pastoral letters of the bishops influenced the choice of candidates for the primaries of both the government and the opposition party. I also doubt people will heed their pastors’ recommendations when voting.

A change of approach
Instead, I would like to propose a slightly different approach for the voice of the Church to have a greater impact. First, I propose that the Church use its decentralized structures such as parishes, schools, hospitals, etc., to gather information from the concrete life experiences of citizens and then write a pastoral letter addressed to the government and politicians based on the evidence of the facts, asking them to carry out specific interventions to produce a change in the life situations highlighted by the people.

“The Church should encourage the faithful to participate in the electoral process”. Photo: JesCom

Government officials and politicians will be frightened if they see problematic situations made public in their constituencies. In this way, the Church will be able to speak as the voice of the poor with prophetic and moral authority, avoiding the mere rhetorical repetition of generic statements on the situation of the country. Furthermore, the Church should encourage the faithful to participate in the electoral process first of all by registering to qualify to vote and then to choose those politicians who know how to stimulate economic growth, reduce poverty, and start the reconstruction of the country.
Finally, I propose that the Church motivate Catholics and all people of goodwill to run as candidates and enter politics. Many Christians are still grappling with the question of whether or not it is good to engage in politics while others live in a state of apathy and resignation.
In addition to encouraging participation in elections, the bishops should address a pastoral letter directly to those Christians who aspire to become politicians.

“The Church must motivate Catholics and all people of goodwill to run as candidates and enter politics”. Photo: JesCom

All this will favour the formation of candidates so that they know how to respond to the political vocation guided by the principles of the social doctrine of the Church, by the values of the Gospel, and by the life experience of citizens. Consequently, the intervention of the Catholic Church on the eve of the elections will no longer be considered a mere routine exercise by religious leaders, but an action that affects the entire electoral process. In this way, the bishops will make their influence felt on voters and politicians, contributing to economic growth and the reduction of poverty.

Gibson Munyoro,
Director of the Jesuit Refugee Service for Southern Africa

 

Alessandra Korap Munduruku. “ We will continue to resist”.

She organized community efforts to stop mining development by British mining company Anglo American in Brazil’s Amazon rainforest.

Brazil is one of the five largest mineral producers in the world, with much of the activity concentrated in the Amazon region. Mining caused nearly 3 million acres of deforestation between 2005 and 2015.

In 2019, the Bolsonaro administration began taking unprecedented measures to decrease the enforcement of environmental protections and encourage the exploitation of natural resources in the Amazon. One proposed piece of legislation – Bill 191 – sought to facilitate the expansion of mining in the Amazon even more quickly, without the right to free, prior, and informed consent of local communities.

The Sawré Muybu Indigenous Territory, located in the state of Para in northern Brazil, contains approximately 439,000 acres of Amazon rainforest along the Tapajós River. The area, home to some communities of the Munduruku people, is not formally recognized by the Brazilian government and, as such, has been under constant threat from mining, hydroelectric projects, logging, and seizing land for cattle ranching.

Between 2011 and 2020, 97 mining applications were filed within the territory – the most of any Indigenous territory in the country. Illegal mining in the territory has also significantly increased since 2020. Contamination of the Tapajós River was increasing – driven in part by mercury used in illegal mining – killing off local fish populations
and poisoning residents.

A 2020 report revealed that Anglo American, one of the world’s largest mining companies, had 13 copper mining research applications in Munduruku territory, with five of those requests submitted
between 2017 and 2019.

Alessandra Korap Munduruku, 38, is a member of the Munduruku Indigenous group of Sawré Muybu. She is the president of the Pariri Indigenous Association, which supports communities in the Tapajós River region. Alessandra previously worked as a teacher and, over the past decade, became involved in the fight against deforestation, hydroelectric development, and contamination of the Tapajós River.

Initially, she encountered stiff resistance to a woman becoming involved in the movement to protect the territory, but she persisted and, gradually, changed the paradigm; she eventually became the first woman coordinator of the Pariri Indigenous Association.

In 2018, Alessandra decided to study law to better represent and protect Munduruku communities and the Amazon rainforest from further illegal extraction by mining, logging, and drilling interests, and other
threats to their territories.

Upon learning of Anglo American’s mining applications, Alessandra immediately raised the alarm at community meetings.
She informed others of the newest mining bids, outlined the risks from mining development, and explained the doctrine of free, prior, and informed consent.

Consulting extensively with elders, traditional chiefs, and healers for guidance, Alessandra developed a campaign strategy and led fundraising efforts. The Munduruku continued to conduct patrols of the territory and measure levels of deforestation. This included the annual demarcation of the boundaries of the Sawré Muybu forest. These efforts often involved gruelling expeditions into remote rainforests.

In a December 2020 assembly, 45 chiefs and 200 participants drafted and published an official declaration against further mining activity and deforestation of the Amazon. Alessandra collaborated with the Articulation of Indigenous Peoples of Brazil (APIB) and Amazon Watch in crafting an open letter to Anglo American citing the assembly’s declaration and calling for withdrawal of the permits.

In response, Anglo American disingenuously disputed the number of approved applications, claiming to have no exploratory permits in Indigenous territories but not ruling out future mining activities
on those lands.

Working with allies, Alessandra sent a response demanding clarification and immediate action by Anglo American to withdraw the permits. She exclaimed, “We are here, and we will continue here. Anglo American out! The people will continue to resist.”

Alessandra expanded the media campaign to include filmed statements by community members and photos of villages displaying “Anglo American Out of Sawré Muybu” signs. She partnered with Amazon Watch and Greenpeace to draw additional attention and, serving as spokeswoman, spread the message at every possible venue, including conferences and international forums.

After months of intense pressure by Alessandra and her coalition, in May 2021, Anglo American formally announced its commitment to withdraw 27 approved mineral research permits in Indigenous territories in the Amazon, including 13 copper mining research permits located within the rainforests in Sawré Muybu. The company officially informed the Brazilian government of the withdrawal, citing concerns raised by organizations and Indigenous communities.

Alessandra’s successful campaign represents a significant shift in private sector accountability around destructive mining in Brazil amid an intense government push for extraction in the Amazon. Following Anglo American’s decision, mining giant Vale announced a similar withdrawal of all prospecting permits on Indigenous lands in Brazil.

In 2022, an internal survey of the Brazilian Mining Association (Ibram) found that, for the first time in decades, none of its 130 companies had current mining applications in Indigenous territories. Furthermore, Ibram has announced its opposition to Bill 191, which was heavily promoted by former President Jair Bolsonaro.

Experts are hopeful that the protections for Indigenous communities and rainforests will increase during the next administration. Last April, Alessandra received the Goldman Environmental Prize, known as the “Green Nobel Prize”. (The Goldman Environment Report – Photo Goldman Environmental Prize)

The Baboon and the Hare. “What goes around, comes around!”

Once upon a time, there was a baboon and a hare. They lived happily with their families. One day, the Hare decided to have a family party at his house. He invited Baboon and his family.

The Baboon was so excited to get the invitation. “But there is one condition,” the Hare said. “What is it?” asked the Baboon. “You have to wash your hands at the river before you come,” replied the Hare. “That is not a problem,” said the Baboon smiling.
Baboon went home happily and told his wife. They were all overly excited and looking forward to the party.

On the day of the party, Hare’s wife prepared the food. The aroma of the food could be smelt from afar. The Hare’s wife really wanted to please her guests. Meanwhile, the Hare decided to burn all the grass around his house. No one had the slightest idea of why he was burning the grass. They thought, maybe he is trying to clear the way for the guests, or he wanted to get rid of snakes, but Hare had a different plan.

The Baboon and his wife made their way to the Hare’s house. The Baboon’s wife thought she could also learn new cooking tips from her friend. They were all looking forward to a great day ahead. On their way, they had to pass through the river as they had been instructed.

When they arrived at the Hare’s place, they found the Hare waiting at the entrance as if to welcome them. They were so happy to see him, and they thought, “Oh, what a welcome!” “I knew you would come,” said Hare with a big smile, “but first, I have to check if you have washed your hands as I told you to.” “We have washed as you have asked!” they all screamed. “Let me see!” he insisted.

They all showed their hands but to their surprise, they were all covered in ashes from the burnt grass. “As you can see, your hands are all dirty, you need to go back to the river and wash them again,” said Hare. Meanwhile, Hare’s wife and kids had started enjoying the food. They seemed not to care that their guests were still outside.

Baboon and his family went back to the river grumpily. They washed their hands and came back as quickly as they could because the party had already started. When Baboon and his family returned, Hare asked to see their hands one more time.

Once again, their hands were all covered in ashes. “I cannot allow you to come in like that!” shouted Hare, “you will have to go back to the river and wash those hands!”

Though they were upset, they all made their way back to the river because they really wanted to attend the party. Walking on fours again, their hands got dirty once more. They found Hare still standing at the entrance and asking to check their hands again.

“I don’t think you really want to eat my food. You need to go wash your hands again,” he said mockingly. “It’s not worth it!” Baboon snapped, “the food is almost finished, and you expect us to come back? Never!” Disappointed and hungry, Baboon and his family left and went home. “I will surely get him one day!” muttered Baboon.

That night after dinner, Baboon’s family sat quietly thinking of the bad day they had experienced. Baboon told his wife that he was surely going to get revenge. “Time will tell,” he said.

It was now the following year and Hare had forgotten the prank he had pulled on his friend.  Baboon, however, had not forgotten, so he planned his revenge. He then visited the Hare to invite him to a birthday party
for one of his children.

Hare’s family was excited about the invitation. The children sang and danced with joy. Hare’s wife slept early so that they would wake up early to prepare for the party.

The next day they woke up early and prepared for the great day. They did not even eat breakfast as they expected to eat at the party. They left for Baboon’s place full of joy.

On arrival, they found Baboon and his family sitting in a tree. Baboon’s wife and kids were busy eating and singing merrily. Baboon knew that Hare and his family could not climb trees, yet he decided to hold
the party in a tree.

They looked up, not believing what they were seeing. How could Baboon do this to them? “Unfortunately, this is a tree house party, and you have to climb up if you are here for the party,” scoffed Baboon. Hare could not hold his anger. He lashed out at Baboon and told him how he had belittled him in front of his children. Baboon grinned and only said, “What goes around, comes around!”

Hare was so angry and ashamed of what he had done to Baboon’s family before. He told his wife and kids that they should leave. They all left with their heads hanging down with shame. (Photo: Max Pixel)

Folktale from Zimbabwe

 

 

 

 

 

 

 

 

 

Music. The Boom of the Afrobeats.

The music industry is experiencing the fastest global growth in Sub-Saharan Africa (+34.7%). The Spotify platform recorded 13.5 billion streams last year.

The musical trend of the moment comes from Africa and is called Afrobeats. One of the genres most in vogue globally. And not just today, but for many years already. Such is the growth that all the 10 most streamed songs have become hits in the last decade. We mention only the first two: Rema with her Calm Down and Ckay with Love Nwantiti, both in the original version and in the remix version.
A fusion of generations and influences, that of Afrobeats, which makes different genres interact and evolve – from highlife to fuji and Juju and then hip hop and reggae.

Fela Kuti during one of his performances. Photo Archive.

It should be noted that there is a difference between Afrobeat and Afrobeats. The first refers to Fela Kuti, legend of the musical genre, who combined highlife, jazz, funk and Yoruba musical influences and whose lyrics were messages and political protests.
The second – which began to be used during the first decade of 2000 – has further musical influences and the lyrics are much less committed and demanding.  Another element is that many Afrobeats songs are in West African languages, or with some lyrics such as Pidgin English, Yoruba, Ibo, Twi, or Ewe. And then, obviously, there is the rhythm, that irresistible rhythm, a derivation of the traditional beats of drums and percussions of various kinds.
According to data from the Global Music Report in 2022, the sub-Saharan region recorded the fastest growth globally in the music industry – as much as 34.7%. This growth was driven largely by a significant increase in revenues in the region’s largest market, South Africa (+31.4%). And naturally marked by the emergence of the genre.
All we need to do is look at Spotify’s numbers. Last year, streaming of Afrobeats songs reached 13.5 billion. A 550% growth since 2017, when online ratings concerned 2 billion people.  An explosion so powerful as to induce the platform to create a satellite site, Afrobeats: Journey of a Billion Streams, is entirely dedicated to this musical genre.

A young woman listening to music on her headphones. 123rf.com

About 35% of listeners are between the ages of 18 and 24, while 25% are between the ages of 25 and 29. Fans of this musical genre are also Millennials with 16% of streaming ratings by thirty-year-olds. And it must be said that the age of Afrobeats enthusiasts goes much further. Boys and adults from Lagos as well as from London or Paris, who live in Rotterdam or Accra, Nairobi, or Toronto.
It is always the data collected by Spotify that tells the story. But this platform is joined by others popular on the continent; not only YouTube but also, for example, Boomplay, a multimedia download and streaming service centred on Africa and born in Africa (Nigeria).

Gyakie is a Ghanaian Singer. CC BY-SA 4.0/ Foster Aggor

After all, today – as Jocelyne Muhutu-Remy, head of Spotify for sub-Saharan Africa explains – artists know how to make better use of their talent and know the power of streaming and how to use it. And they will increasingly implement sophisticated marketing strategies not only to reach audiences that already love them but to refine their branding and tailor their music to specific markets. The peculiarities of the style, a better quality – both in the songs and in the arrangements and in the videos – as well as a structured distribution network, but also of collaborations with the artistic world in various parts of the world, have meant that the genre spread.
While earlier, it was mostly concentrated in the UK, USA, Canada, and France due to the high concentration of Nigerians and other Africans in the diaspora in these countries, now more and more Afrobeats artists are finding a solid footing in Asia, the Middle East, and Europe. In the Middle East, just as in North Africa, in Asia, just as in India, Rema, Ckay, Libianca and Burna Boy occupy the first places in the charts and as the most listened-to streaming Afrobeats artists.
In this panorama, the great success of the female artistic world must also be considered. From the Nigerian Tems, Ayra Starr, Twina Savage, Fave, Yemi Alade, Simi, to the Anglo-Nigerian Darkoo; from Ghanaian Gyakie to Ghanaian-American Amaarae to Cameroonian-American Libianca. This refers just to the top ten.

Chukwuka Ekweani, known publicly as CKay. He is a Nigerian singer-songwriter and record producer.

The prevalence of Nigerian female artists and pressure from Ghanaian ones brings us back to the age-old question: what is the origin of Afrobeats, where was it born?
While today most fans believe that it was Nigeria that gave birth to it – after all, it gave birth to Fela Kuti – the story tells of clubs where in Accra in the 1920s, bands that were very famous at the time spread the sounds of the highlife. The term is said to derive from the habits of the African elite, from a kind of beautiful life (even in aesthetic terms) carefree and without problems. And much of this ‘ideal’ has no doubt been siphoned off into Afrobeats. (Open Photo: 123rf.com)

 Antonella Sinopoli

Lebanon/Armenian Catholics. The Courage to Exist.

The history of the Armenian Catholic Church is made up of persecution but also of the courage to survive. In Lebanon, the church is engaged in the field of education and social affairs. The difficult political situation in the country. The explosion three years ago in the port of the capital left open wounds. We spoke with Msg Kévork Assadourian, Auxiliary Bishop of the Patriarchal Diocese of the Armenian-Catholic Church of Beirut.

When was the Armenian Catholic Church born?
Historically, the Armenian Church was the first Church in the world beyond the borders of the Roman Empire, and the Armenian people were the first to welcome the Christian faith. In fact, it was founded by Saint Gregory the Illuminator in 310, three years before the edict of Constantine (313). Syriac and Greek missionaries had come to Armenia to evangelize the Armenian people. At that time, before the Council of Chalcedon (451), relations between the Armenian Church and the Church of Rome were good.

Msg Kévork Assadourian, Auxiliary Bishop of the Patriarchal Diocese of the Armenian-Catholic Church of Beirut. Photo: Jowana Khalil

During the Council, the Persians attacked Armenia, which borders Persia, to force the Armenians to renounce Christianity and embrace the ‘Religion of fire’ (the Persians were considered worshipers of fire in ancient times due to the singular importance fire had in their cults – editor’s note). Armenia revolted and tried to repel the Persians who greatly outnumbered them. The Armenians were forced to disperse, without losing their faith and so remained all the more faithful to Christianity.
Since the aggression of the Persians took place during the Council of Chalcedon, the Armenian patriarch and bishops could not participate in it and the Armenian Church was not represented in it, so it remained Monophysite and, unlike the Latin Church, believed the divine and human natures of Christ were one. In 1740, the Armenian bishop of Aleppo, with two other bishops, abandoned the Armenian Orthodox Church to establish the Armenian Catholic Church. The pope sanctioned this union and so the first patriarch founded three convents in Lebanon.

Why was Lebanon chosen?
That country had a reputation for tolerance, especially in the mountainous part where the seats of the Maronite, Syriac and Armenian Catholic patriarchs were, and are, still located. The majority of Armenians at that time lived in Turkey, but with the genocide (1915) many bishops, priests, nuns, and faithful were killed and our churches destroyed. For this reason, the Armenian people have lost much of their culture and history, but they continue to bear witness to the Christian faith in the world, and in the Middle East in particular.

“The choice of Lebanon was because the country had a reputation for tolerance”. 123rf.com

Today, Catholic Armenians represent about 20 percent of Christian Armenians, 75 percent are Orthodox and 5 percent Protestant. In the 1990s, with the end of the USSR, we Armenians returned to Armenia and began to evangelize our people again. There were already Christian communities in the country, but in the 1920s the Soviet regime expelled all Catholic priests to Siberia, destroying the Armenian Catholic churches and eliminating the Armenian Catholic presence. The Orthodox, however, were able to remain, along with their Catholics.
Currently, there are about 250,000 Catholics in Armenia and 200,000 in Georgia. There are also Armenian Catholic priests in Ukraine, Hungary, Russia, and Romania. In 1991, Pope John Paul II appointed the first Armenian Catholic bishop for Eastern Europe.

How are relations with the Orthodox Armenians today?
They are very good. We keep alive the memory of saints and martyrs, especially on April 24 of each year when we solemnly remember Saint Vartan, the Armenian general, later canonized, who tried to defend Armenia from Persian aggression in the battle of Avarayr (2 June 451), falling on the field of battle.

How do you describe the Armenian Catholic Church in Beirut?
In the city, we have 7 parishes with 25 priests, as well as 2 parishes in the Bekaa Valley where Anjar, a completely Armenian village, is located. We also have 4 schools with thousands of students. Our seminarians study in the convent of Our Lady of Bzommar, which takes its name from the village of the same name.

Saint Elias and Saint Gregory the Illuminator Armenian Catholic Cathedral in Beirut. 123rf.com

We, Armenian Catholic priests, are missionaries because we belong to the Institute of the Patriarchal Clergy of Bzommar. Our faithful are truly ‘faithful’; they attend church, pray and participate in the life of the community. I must remind you that the Armenians are not the only Catholics in Lebanon where the Latin, Syriac, Chaldean, Greek-Melkite, and Maronite Catholic Churches are also present. Many frequent the shrine of Our Lady of Lebanon in Harissa, where Muslims also come (Mary is venerated by Muslims as the mother of Jesus, and sura XIX of the Koran is dedicated to her – Editor’s note).

In which social works is the diocese active?
Up until four years ago, we could support poor families financially, but now it’s impossible because banks don’t allow companies or associations to withdraw money.
Only private individuals are allowed to do so. I could do it with my personal account, but the dollar/Lebanese lira exchange rate is so unfavourable that I would only get a fifth of the real value.
In this situation, we could no longer distribute money. Therefore, I have devised a different way to help: starting at 7 in the morning, every day we deliver a food package to 150 families, and a clinic is also open where we assist the poor and sick free of charge. We also take care of about forty elderly people who can come to have breakfast, spend the morning up to and including lunch, then go home. Finally, we distribute medicines that have become very expensive in Lebanon, shipping them from Turkey or Syria.

A large explosion in the port area of Beirut on August 4, 2020, killed 218 people and a further 7,000 injured. About 300,000 people, amounting to 2/3 of the population of the city, were left homeless by the disaster.
The seat of the Patriarchate is very close to the port, and we have suffered damage and injuries, with all the doors and windows swept away. An hour after the explosion, I was already at the site trying to help our families whom I know well because I had been a parish priest
in that area.

After the explosion in the port area of Beirut on August 4, 2020. Photo: MECC Communication and PR Department

I tried to accompany some of the wounded to the hospitals, but they were all full, so I took some to the Patriarchate where the nuns and some doctors who were present gave us a hand. Three years after the disaster, however, the investigations are at a dead end. Corruption and the economic and political crises that have plagued the nation for years have prevented those responsible for the disaster from being found.

In what situation is Lebanon today?
In 1975, civil war broke out between the Palestinians and the Lebanese army and Beirut was divided in two. Subsequently, the situation became more complicated, with the birth of armed Christian factions (Pierre Gemayel’s Falange) against the Palestinians and still later with the appearance of Hezbollah, the Shiite ‘Party of God’.
With the end of the civil war (1990), the leaders of the various militias effectively took power, managing public affairs as they pleased, in an organic system of sharing public money and corruption.
Today Lebanon is experiencing an unprecedented economic crisis, politics is very dirty, and politicians think only of themselves. The crisis is such that now banks do not allow account holders to withdraw their money and cheques cannot circulate. There is much fear for the future; even the aid promised by the International Monetary Fund is at risk due to the dominant corruption and party politics. (Open Photo: Headquarters of the Armenian Catholic Patriarchate in Bzoummar, Lebanon. CC BY-SA 3.0/Serouj)

Federico Tagliaferri/MO 

 

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