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Consumption and national legislation.

After decades of harsh prohibition, several African states have opted for policies that tend to liberalize or decriminalize the use of narcotic substances, especially those considered light.

Drug use is on the rise across the continent, with even greater increases expected for years to come. According to data from the World Health Organization, cannabis continues to be the most widely used substance in Africa, with the highest incidence in West and Central Africa. The relative consumption rate is between 5.2% and 13.5%.
In second place on a continental level are amphetamine-like stimulants, such as ecstasy, along with methamphetamines. About 3.7% use injecting drugs, with very high risks of contracting diseases such as AIDS and hepatitis B and C.

Botswana. Sub-Saharan Africa contributes about 16% of world drug use. File swm

In Africa, as is the case in the rest of the world, those who tend to use drugs are young men aged between 25 and 39 years. However, in parallel with the female conquests in African societies, the use of drugs – including injectables – also tends to become more gender-balanced, especially in large urban centres such as Lagos or Luanda. Changes to the structural elements in many African societies favour the use of drugs: growing unequally, unemployment and psychological stress are all proven reasons (as already described in a 2012 study, World Drug Report) which tend to favour drug use. And such conditions appear to be present in most African countries, especially the more urbanized ones, such as Nigeria, South Africa, Ghana, and Angola, not to mention the countries of northern Africa.
All these factors offer a projection for 2050 (presented in a study by ENACT) according to which Africa will be the continent with the greatest increase in drug use, going from a consumer audience of around 9 million in 2015 to around 23 million in 2050. An increase comparable only to that of Southeast Asia, while the traditional markets (Europe and Central Asia) show constant or slightly decreasing curves.

Health systems in crisis
Within the African continent, drug use is more concentrated in the western part, with about 6 million users, followed by the eastern (2 million), southern, northern, and central regions. In total, sub-Saharan Africa contributes about 16% of world drug use. These data are throwing Africa’s already weak public health systems into crisis. From mental disorders deriving from the use of drugs, especially opiates, to infective endocarditis caused by the use of drugs injected with syringes that pass from one consumer to another: the crisis of African health systems is easily predictable, in a very short space of time.

Forbid or legalise
At the legislative level, after decades of harsh prohibition, several African states have opted for policies that tend to liberalize or decriminalize the use of narcotic substances, especially those considered light, cannabis in the first place. This was done, in most cases, to allow the pharmaceutical use of these substances, as happened in 2021 in Morocco, which allowed the therapeutic use of cannabis. Similar measures have been taken in recent years by Rwanda, South Africa, Lesotho, Zambia, and Zimbabwe. One of the reasons for this change in legislation must be sought in economic convenience, on the part of these countries, in legalizing the cultivation by states.

Cannabis field. The African contribution to world cannabis production is around 11%. Photo: NickyePe/Pixabay

Already today, the African contribution to world cannabis production is around 11%. With the legislative measures just adopted, this figure is destined to rise, with great economic benefits for the respective states, as well as for the families who are dedicated to the cultivation of cannabis. An example: in Morocco, about 73,000 hectares of land are destined for this crop, concentrated in the Rif mountains, with great economic benefits for local communities. A few years ago, there were almost 150 thousand hectares, and the Moroccan government has tried to drastically reduce the production of cannabis, with evident economic damage for the almost 800 thousand Moroccan citizens who depend on the cultivation of this plant. Also because of this situation, which would have reduced an entire region to hunger, the Rabat parliament voted in favour of legalizing the cultivation of cannabis, the production of which is therefore destined to rise in the coming years.

Open questions
If the economic impact of these measures is positive, many observers express doubts about other types of consequences that the liberalization of the cultivation of cannabis and similar plants could bring. A text by Kebogile Mokwena, published in 2019 in the African Journal of Primary Health Care & Family Medicine, presents all these doubts.

Zambia. Nurses in the hospital. The increase in cannabis use will lead to greater stress on health structures. File swm

First, according to the author, the increase in cannabis use will be inevitable; a fact that will lead to greater stress on health structures, especially with respect to mental disorders, reduced efficacy of antiretroviral treatments against AIDS (still widespread in all southern African countries, especially in South Africa and Mozambique) and negative implications for tuberculosis patients, as well as for pregnant women who may possibly use cannabis during pregnancy. In short, the way for the regulation of the so-called soft drugs in Africa is not at all clear or homogeneous among the various states, even if the economic benefits and the pressures of the farmers’ movements seem to be operating in favour of a process of gradual liberalization.

Luca Bussotti

Kenya. A Social Enterprise, a Comboni Missionary Proposal.

The project has taken its first steps and has a triple objective: to enhance local potential, finance missionary activities, and open new pastoral spaces.

In the African context, a new experience of social enterprises is also emerging, thanks to the initiative and research of the Institute for Social Transformation (Tangaza University College, Nairobi), founded and directed by the Comboni Missionaries.  In Africa, the mission is facing the challenge of economic sustainability, in the absence of donations from countries with advanced economies. Even the local Churches are very involved in fundraising and often the path of ‘income’ is followed in order to finance themselves. This is understandable, as it is a model that basically reflects the approach of the past, replacing the funds that came from Europe and North America with those of rents and other income.
However, this approach appears problematic, especially if one considers that the mechanism of rent is one of the fundamental problems of today’s economy. Instead, we should invest in sustainable work that is truly needed, which opens up new pastoral spaces, brings people closer to their living conditions, and can create an alternative economy.

Young people learn to identify opportunities. Photo:123rf

The basic idea is that a social enterprise is a tool for solving community problems, for building the common good. This led to the Comboni Alliance for Social Entrepreneurship (CASE), a Comboni project which aims to facilitate the birth and growth of social enterprises in the context of the Comboni missions on the continent.
Everywhere missionary communities find themselves facing serious social problems which are also a testing ground for the proclamation of the Gospel. To find a solution to these problems, the CASE proposes to engage with local young people, enhancing their potential and creativity and creating employment and social solutions that are participatory and innovative. Thanks to targeted training, young people learn to identify the opportunities generated by social problems and to design and implement sustainable solutions. In addition to training, the CASE can offer human and professional support, connect young people to an ecosystem of social enterprises, provide a hub for social innovation and development, facilitate access to finance, and start up new businesses.

Change of mindset
The experience still in its infancy but it is already showing positive reactions in the Central African Republic, in Chad, Togo, Uganda and Benin. One of the missionary challenges, with the change in the geography of vocations, is the sustainability of the pastoral approach: European missionaries, being able to have support and means, have started various development and assistance projects which are now rather difficult to continue.
In the absence of material help, the local populations may even show a rejection of the new generations of missionaries.

To create an alternative economy. Photo: 123rf

The CASE proposal, however, helps to take an important step, to overcome the aid-dependence syndrome and the sense of helplessness, and to facilitate a change of mentality. People begin to rediscover their potential, enabling them to take the initiative and change their situation, then translate their faith into a commitment to life, thus transforming their community. The reaction of a group of young Central Africans who, rather than dreaming of leaving the country, want to acquire the skills to transform it, is emblematic. It changes people’s way of seeing and relating to reality, in a way inspired by the Gospel and supported by a lively spirituality. At the same time, the vision of missionaries and the way they work is also starting to change; some recognize that there are local resources that can be used to support the community and pastoral work, in collaboration with the people. (Photo: 123rf)

Alberto Parise

WYD Changes the Lives of Young People.

World Youth Days have changed the lives of many young people.
Some experiences.

“My name is Barbara, but here in Poland, they call me Basha. I am 21 years old and I live in Krakow. The WYD pilgrimage to Panama in 2019 changed my life forever. My life before Panama was bad…really! In fact, I attempted suicide.

At 17, my life was a hell that I didn’t know how to get out of. At that age, my friends just wanted us to enjoy life. Sleepless nights, drunkenness and nonsense of all kinds. We even spent a few nights in jail. How did the journey to Panama begin?

Mine was a traditional Catholic family, like many others here in Poland. I never stopped going to church on Sunday, but I did so out of tradition and to please my parents. I think my parents left a seed in me that I have kept well-guarded. It was there, albeit hidden. Even though I wasn’t happy with the life I was leading, I didn’t know how to change. I felt so miserable that I became deeply depressed. In the midst of all this dissatisfaction, I felt that God was very far away from me.

One year before WYD Panama 2019, my parish priest called me to invite me to participate in it. I don’t know why he invited me. At that time, I was very far from the environment and lifestyle of the parish youth. As I said, I attempted suicide.
After I recovered in the hospital, the depression simply got worse until it was time to leave for WYD in Panama.

I thought it would be two weeks away from this empty life I was living. And so maybe I agreed to go somewhere at least for a while on a sort of holiday. Little did I know that this would be the beginning of my return to the Father’s house “because I was lost and I found myself.” Thanks to WYD I found my place in the Church. Mine was a great experience of faith among many other young people like me.”

Rosemary from London was involved in her parish community but she wanted to challenge herself to take a new path.
Destination Krakow 2016.

“Choosing to leave for a WYD is never easy. It doesn’t just mean setting off towards a destination in who knows where in the world, but first of all it means accepting a challenge with yourself.
It’s not just choosing which clothes to put in your suitcase but deciding to answer a call, carrying all the doubts, questions and hopes for our existence in your luggage.

There are two ways to live the unique experience that World Youth Day can be: you can live it as a tourist or as a pilgrim and it is up to us to decide which path to take. For me, living WYD was a real hotchpotch of mixed feelings, the fear of not making it together with the desire to get involved by opening myself up to a united, joyful and, albeit mistreated, still living Church!

There were many ideas for reflection received in those days during the various catechesis sessions and obviously during the meetings with our Pontiff. Who am I? Am I ready to contribute? Am I ready to forgive? Am I ready to leave my mark? Do I want to live the Gospel concretely or only in doctrine? From this experience I am left with the silence of prayer that climbs mountains, the ability to believe in a God who liberates.”

François from Paris also went to Krakow and now invites us to “get off the couch”. “I left with a desire in my heart that I can’t even explain, but I really felt called to participate. Youth Day was an opportunity to feel that one is not alone in faith, but there are millions of young people all over the world who, like you, believe, pray and love, and it is truly an opportunity for all to feel like brothers and sisters.

Seven years later I still remember it as one of the most beautiful experiences of my life and the Pope’s words are still engraved in my mind. On that occasion, Pope Francis had in fact urged us not to be young “sofa” people, comfortably watching life go by and letting others decide. God always pushes us to go further, to live fully, because he has big plans for everyone.”

Antonio is Italian and belongs to the Boy Scouts. He was present in Rio de Janeiro in 2013. He says: “Memories of Rio will stay with me for the rest of my life. The meeting with many young people from all over the world. Being part of a big family.
Everywhere we went we felt welcome. The Pope reminded us to follow Jesus how and where he wants, in daily life, together with the people who expect a credible and coherent answer from me!

Maria Luisa from Spain attended the Madrid Youth Day in 2011. “I didn’t know what World Youth Day was and how I would have lived it. I remember not going into a church or praying for almost 7 years; it was strange initially though, then slowly I began to feel something different inside, something that changed.

I don’t know exactly what it was, or what it is, I just know that after 7 years I made my confession and cried like a child because for the first time in my life, I really felt guilty… In those days I made friends with a lot of people who think I’m a great person and I think the same thing about them, because they welcomed me as one of them, without any problem; it was strange because it was like being at home… And I loved it! Finally, I can say one thing: this experience has totally changed my life”

Filipe Resende and James Davies

 

Peru. The Rite of the Ashaninka Ancestral Medicine.

To a large extent, the ancestral medicine of the Ashaninka, an indigenous Amazonian ethnic group that lives in western Peru, revolves around the Ayahuasca ceremony, the name that is currently used to name an ancestral practice of the original peoples of the Amazon. It is a ritual practice performed by the shiripiare healers or shamans of the Amazon rainforest.

The ayahuasca brew is just like Western medicine to indigenous peoples of the Amazon. Ayahuasca is a plant-based visionary brew which was and is broadly used in healing ceremonies and other traditions associated with spiritualism and divination and sometimes with witchcraft, since the ayahuasquero doctor (shaman healer) is believed to have the power to cure or do evil. People outside the Amazon often associate the Ayahuasca ritual with witchcraft, drugs, abnormal hallucinations, basically something dangerous. They often consider this ritual as contrary to the Christian faith, since, according to them, it is like putting trust in evil and not in God.

The exact composition of the ayahuasca also called kamarampi (in the Ashéninka language) depends on the locality and tradition, but most commonly, it is prepared by stewing the bark of the Banisteriopsis caapi vine, which contains harmala alkaloids, with the leaves of the Psychotria viridis (chacruna, or chacrona) a plant from the coffee family. Both plants are mashed and are placed in a pot. Then, water is poured in until it just covers the plant material entirely. The pot is put over a fire and brought to a boil. Cooking times vary greatly as do cooking temperatures, controlled by the size of the fire, but the goal is the same: to reduce the water in the pot while absorbing the medicinal essences of the plants being cooked. One can also add bark from other plants such as toé or floripondio.
The ayahuasca medicine is very popular in South America. Yagé, as ayahuasca is known in Colombia, is an integral part of the spirituality of the indigenous people. Ayahuasca is widely used also by indigenous communities in both Brazil and Peru. But, in Brazil, it is also a fundamental part of the Santo Daime Church. Santo Daime was formally recognised by the Brazilian government as a religion in 1986, and at the same time, ayahuasca became explicitly legal for religious use. That means that in Brazil, members of such churches are legally allowed to use the substance. There are even several ayahuasca retreats in the Cuzco area of Peru.

Tobacco is one of the essential elements of the ayahuasca ritual. The purpose of the tobacco ceremony is to purify and balance the body on physical, mental, emotional, and energetic levels. Many shamans consider the tobacco ceremony to be a good preparation for the ayahuasca ritual to come, because the release of all the negative energy allows for deeper healing. The tobacco used for the ceremony must be processed by the shamans themselves, because cigarettes are useless for these purposes, on the contrary, they can be harmful. The tobacco is wrapped by the shaman in the shape of a mallet, and it is chopped to be smoked either in paper or in a pipe or in a handmade cashimbo made of wood. Indigenous people believe that tobacco has its spirit like everything else in the Amazon. The spirit of this tobacco is good, is protective and helps to heal, and it scares away evil spirits. Within the rite, it has the function of maintaining the balance of the effect of ayahuasca, as well as ensuring protection against evil spirits.

The Psychotria viridis (chacruna, or chacrona) plant. CC BY-SA 4.0/M.Aurelius

The ritual songs (icaros) mark the phases of the ayahuasca ritual. Shamans believe that drinking ayahuasca brew puts you in direct contact with the spiritual plane, opening you up to both beneficent and bad spirits. Ultimately, the purpose of icaros is guidance. Shamans use the songs to invoke the good spirits of plants and animals, as well as to keep the bad spirits away. These short ritual songs are repeated several times during the ceremony. While they often centre around healing and protection, icaros are multi-purpose tools used to carry out any number of intentions: to evoke good plant spirits; to protect the ceremony from evil spirits; to enhance or mitigate the effects of ayahuasca, particularly visions; to diagnose or divine the cause of an ailment; to divine a treatment for an ailment or sickness; to call in healing energies to treat an ailment; or to strengthen feelings of love between two people.

Amazon Forest. CC BY-SA 2.0/Andre Deak

Each icaro is specialized toward a specific plant or animal spirit that will serve a specific purpose: the toé or the piñón can be invoked to ask for protection against enemies, the renaco and huairuro to cure diseases. The lord of miracles and the Virgin are also invoked.
The ayahuasca rite is carried out in the name of the Lord, Pawa Tajorentsi (creative and powerful father), according to the healer Luis Cushi “…He is the only one who knows and has the power to heal…) …”.
Shaman doctors are also believed to be able to heal someone who is not physically present. Amazonian ancestral medicine includes ancient indigenous rituals, practiced by different peoples in South America. The rites are related to the myth of the serpent as a giver of life. The Amazonian ancestral medicine is a mix of ‘irrational’ knowledge with scientific knowledge. Indigenous people believe in the benefits of the ayahuasca brew, while tourists mostly want to participate in a ayahuasca ceremony just for curiosity or to know their future, or to solve love affairs, others just to experience the effects of the ayahuasca brew.

Jhonny Mancilla Pérez

Nigeria. Osun-Osogbo, the Last Sacred Forest of the Yoruba.

Northeast of Lagos (Nigeria), near the city of Osogbo (also spelled Oshogbo), the last sacred forest of the Yoruba culture resists the advance of time and ‘civilization’. We are talking about Osun-Osogbo, a suggestive place, where the force of wild nature coexists with the beauty of art shaped by the human being.

According to historical and archaeological research, the city of Osogbo was founded in the 18th century, along the Osun River. It is on the banks of this waterway that we find the sacred forest of the same name as the river, declared a national monument by the Nigerian government in 1965. Due to its cultural and natural relevance, UNESCO added it to the list of World Heritage Sites in 2005.
This one-of-a-kind site represents one of the last areas of primary forest in southern Nigeria. This means that the natural ecosystem has not undergone any modifications or interventions by man, as has happened in many other neighbouring areas.
The Osun Forest preserves hundreds of plant species, including numerous plants with medicinal properties.

Ancient masquerades at Osun-Osogbo sacred grove. CC BY-SA 4.0/ Cheeka 2.0

This verdant Eden and the river of the same name that flows through the trees bear the name of Osun, one of the gods sacred to the Yoruba. Osun is the protector of waterways, and the forest is the place where her spirit dwells. Precisely because of its sacredness, in this habitat, the Yoruba have erected sanctuaries, magnificent sculptures and surprising works of art, which integrate harmoniously with the arboreal world.
It is a unique space of its kind, an expression of the Yoruba culture through which a bridge is created between the natural world and the divine dimension. This sort of ‘invisible bridge’ acts as a protection for the forest itself, where hunting and fishing are strictly prohibited, even agriculture, as well, of course, as the felling of trees.
According to myth, the forest was discovered and inhabited by the population who later founded the town of Osogbo. This happened over 600 years ago, at a time when – as the myth says – the inhabitants of Osogbo saw Osun, the Yoruba deity protector of waterways.
In addition to giving its name to the river that flows through the region, Osun is represented in the sculptures and artistic works found in the forest. Osun is portrayed as a sort of mermaid, testifying to her bond with the water element.

River-side Shrine and Sacred Grove of Oshun. CC BY-SA 4.0/ChuksToluObu

The Osun Forest encompasses all this and more. It is not only relevant from a naturalistic-ecological point of view, but also from a historical and cultural point of view. For the Yoruba, it represents a sacred space, where the past joins the present. In fact, alongside archaic works of art, more recent sculptures can be admired, specially made during the twentieth century.
Through these artistic expressions, the Yoruba peoples strengthen the bond with the pantheon of deities typical of their tradition and, at the same time, create an invisible thread that unites the old and new generations and the descendants of the diaspora.
Although they have now embraced Christianity or the Muslim faith, many Yoruba still follow some practices related to their ancestral traditions. It can be said that the Yoruba culture is also a philosophical and cosmological system, in which at the centre we find a complex pantheon of divinities, where a supreme creator and hundreds of divinities and minor spirits hold sway.
The Haitian voodoo, the Brazilian candomblé and the Cuban santeria derive from this complex system. Here the forest of Osun – through its green and artistic spaces, with all their symbolism – represents a site that recomposes the strands of yesterday and today in the Yoruba culture. (Open Photo: A statue signifying the maternity nature of Iya Osun at the sacred grove of Osun. CC BY-SA 4.0/Hammed Usman)

Silvia C. Turrin/SMA

The hunter with a good heart.

There was a good and peaceful young man named Ponga. He was also an excellent hunter. One day he caught in a trap a ‘mugumbi’, a small forest animal that burrows underground. The poor beast begged him: “Let me go. You will see, one day I will help you!”

The next day he found rain in the trap, just the wet, cool rain. It too begged him: “What good will it do you if you kill me? Instead, if you leave me, one day I will be able to save you from some difficulty”.

Ponga had compassion this time too and let the rain go free. Another day he found ‘ulongo‘, the bird that throws down fruit from plants, in the trap, and moved with compassion, he set it free.

Then he found a mosquito. He was just about to crush it, remembering all the bites suffered by his fellow mosquitoes, but he gave in again to the poor thing’s pleas and let it go. His surprise was limitless when he found nothing less than the lightning bolt in its trap. Free him? How many fears he had suffered during thunderstorms’ Indeed, lightning had once burnt down his hut.  “But I can also do good works,” explained the lightning. Was it, not I who gave you the fire? Perhaps one day I can save you too from some danger.”

Ponga let himself win this time too and released the lightning. But he never imagined he would catch what he found one day in his trap. He even found a beautiful girl.

“Friend – she pleaded -, if you let me live, I will be your wife.  Ponga eagerly accepted and immediately returned to the village to celebrate the wedding. Who had ever been as lucky as he was to have a wife without the big problem of a dowry?

Even the villagers were astonished when they saw that young girl, and murmured: “Where did he find such a beautiful girl? He is a poor man and could not give anything to her father. For such a bride one would have to pay a fortune”.

The wedding was celebrated and the newlyweds lived happily together for some time. Unfortunately, however, people’s envy soon began to target them. The bride especially felt increasingly annoyed by the criticism of her family, who found fault with everything she did or said: they pretended she was good for nothing. Finally, she lost her patience and one fine day ran away.

Poor Ponga despaired and looked everywhere in vain. He went to consult the soothsayer and the latter explained to him: “Search in the area where you usually set your traps. You will find a large village, a little far away; there is your wife”.

Ponga searched again until he found the village, and there he was told that the very head of the village was the father of the woman he sought. He looked here and there and realised that all the girls in the village were identical. How could he recognize his bride?

The chief explained to him that his daughter had been taken by deception and had been mistreated; if he wanted her back, he had to overcome many trials. The young man agreed. Then the chief gave him a small knife, so small that it would be called a toy, and ordered him to cut down the tree at the head of the village, burn it, and reduce it to charcoal by the next day.

The poor young man looked at the tree and the small knife: what could he do? The tree was two metres in diameter! He was about to despair when a voice whispered to him: “Courage! I am here. One day you freed me from the trap and now I want to help you. Go to that hill and wait.”

It was now evening. The clouds thickened and the storm was announced with lightning and thunder. All the people ran to their homes. The lightning, it was he who had spoken, struck the tree, which collapsed with a great crash, burning like a huge torch. The hunter ran; but now wondered how to extinguish that immense fire? He looked around and at that moment heard a cool voice saying to him: “Don’t be afraid. You helped me and now I will help you too. I am the rain.”

Suddenly the sky’s cataracts opened and a violent rain fell, which quickly extinguished the fire and reduced the plant to an immense brazier. Then the sky became clear again.

The next day, the villagers all came and made a good supply of coal. But the chief was not satisfied. “You have won but by trickery – he said -, We will see if you can pass the other test I have prepared for you.”  He led him into the forest at the foot of a tall tree laden with fruit.

“Tomorrow morning – he said -, all those fruits must be on the ground in piles. But woe betide you if you break a twig from the tree”.  The hunter looked up and felt lost.  No one had ever been able to climb that plant because the trunk and branches were swarming with poisonous insects and their bite was deadly.

But this time, too, help came to the desperate young man. It was the bird he had freed from the trap. He told him: “Go and sleep peacefully. In the morning the fruit will all be on the ground.”

The bird immediately began its work and, in a few hours, the fruit was all taken down. When the chief came to see, he was astonished: how had that young man managed to pluck all the fruit without suffering a sting and without dropping a leaf? But shaking his head he said: “I don’t believe that what you do is the result of your skill. I want another test. You must eat five baskets of food. If within three hours you have not finished, I will kill you.”

And he locked him in a hut with a mountain of food that would have been enough to feed the entire village. Not even an elephant could have swallowed all that in three hours! The young man was about to burst into tears when a voice made him turn around.

It was ‘mugumbi‘, the burrowing animal he had freed. “Listen to me – he said – I want to help you because you helped me. I have already dug a nice hole here in a corner: throw everything in and cover it
well with the earth”.

The young man did so and the chief had to see that the food was no longer there. But he did not give up. “Tomorrow – he said – I will test you for the last time. I will line up all the girls of the village in front of you. If you can recognize your wife, she will be yours: if not, I will kill you.”

Poor Ponga had already seen that all the girls in the village were the same. It was impossible for him to distinguish his wife. He was now thinking of running away, and giving up his woman when he heard a little voice whispering in his ear: “Don’t give up, I will help you. I am the mosquito you saved. Be careful: tomorrow when you are in front of the girls, I will tell you which one is yours.”

The next day, when the sun had travelled a quarter of the way, all the young women of the village were ready in line in front of the chief’s hut. Ponga was led in front of the young women and felt his head spin: all the girls were identical.  But he heard the mosquito’s voice in his ear and regained confidence. He began to move slowly, stopping for a moment in front of each woman. Towards the end of the line, the friendly voice whispered to him: “Here she is.”

Ponga raised his hand and pointed to his wife. A cry of astonishment went up from those present. The chief declared himself defeated and handed his daughter over to the hunter. A great feast was had, and towards evening Ponga with his wife and a procession of bearers laden with gifts returned triumphant to his village. His goodness had had the deserved reward. It always happens like this: if you have a good heart and help others in their difficulties, you, too, will be helped when you need it.(Illustration: 123rf)

Folktale from Lena People, DR Congo

 

 

 

Saudi Arabia. A Church of Migrants.

This month of July, Monsignor Paolo Martinelli celebrates one year since the beginning of his ministry as a bishop in the Vicariate of Southern Arabia. “The Arabian Peninsula challenges the Church to live her mission authentically, supporting the faith of migrants, so that in this complex society they may be witnesses of the joy of the Gospel”.

The Vicariate of Southern Arabia is made up of the United Arab Emirates, Oman, and Yemen. The Catholic faithful numbered about a million. In the United Arab Emirates, we have nine parishes and four in Oman. In the Emirates, we also have a significant number of Catholic schools that are attended by students of different religions. Some of the schools are directly managed by the Vicariate while others belong to some female religious institutes. In Yemen, unfortunately, after seven years of war, the situation is extremely difficult. The remaining Christians are few and the structure of the Church is at a minimum.

Monsignor Paolo Martinelli. (Twitter)

In the Vicariate there are currently a total of 75 priests, mostly religious and belonging to the Capuchin Franciscan order.
We are a Church of migrants. There are very few natives or those who possess citizenship. Almost all of the faithful are workers. Most Catholics come from the Philippines and India. But there is no shortage of Christians from the Arab world, mostly from Lebanon and Jordan. The faithful from Africa is evidently increasing. Although not numerous, the presence of Latin Americans, Europeans, and North Americans is also significant. Most of our Catholics are simple people; they do menial jobs and lead sober life. Although there is no shortage of high-level people who come to bring their professional expertise to these countries.

The Filipino festival in Saudi Arabia. Photo: Department of Foreign Affairs.

Given this varied composition, ours is also a pluriform Church. Our people come from different countries. They have different languages, traditions, cultures, and rites. The great challenge is to be so varied and yet form a single Church, to experience multiformity in unity. Obviously, this is not easy and sometimes leads to tensions in the parishes. It is a question of working all the time to keep ecclesial life in equilibrium between valuing the different gifts and the unity of the Church. In fact, since they are all migrants, the faithful are not only called to hold fast to their traditions of origin but to demonstrate their ability to walk together with all the members of God’s people. If the different traditions are simply preserved, the risk is that the Church may be reduced to an assemblage of linguistic communities without communication, of an exclusive nature. The authentic challenge, on the other hand, is that of the shared and inclusive journey. Respecting diversity, learning from each other, and getting to know and respect one another.

African migrates after Sunday Mass in St. Joseph Cathedral (Twitter). “We are a Church of migrants”

Priests and consecrated persons play a fundamental role in the life of this unique Church. They, in turn, come from different cultures and rites. The parishes themselves are staffed by priests who come from different countries. Many are members of the Capuchin Franciscan family but belong to different areas: India, the Philippines, Europe, Africa, and the Middle East. There is no shortage of religious from other institutes with the same characteristics. The communities of consecrated life, to which the parishes of the vicariate belong, are decidedly intercultural, just as the communities of the faithful are intercultural. The consecrated women are a minority, but they have similar characteristics. Their contribution is essentially expressed in parishes and in the management of Catholic schools, which represent a great cultural challenge. The model of consecrated life is therefore very different from the classic one we are used to seeing in the West.
In this land, interculturality and structural collaboration between different institutes for the mission of the Church constitutes the specific face of consecrated persons in the Apostolic Vicariate.

United Arab Emirates
Most of the Catholics live in the UAE. It is an extremely evolved society which has experienced impressive development since its foundation (1971) to today. It is well organized with an excellent infrastructure. The general perception is that everyone is welcome. This rapid and complex development was possible thanks to the foresight of the emirs who invested heavily in training the ruling class abroad, particularly in the United Kingdom and the USA. Furthermore, an essential contribution to development is certainly to be attributed to the immense number of migrants who make up the country’s workforce. The UAE presents itself as a country characterized by tolerance and peaceful coexistence among all who inhabit this land.
It is a country clearly characterized by the Islamic religion. However, there is freedom of worship for the Catholic Church and for other Christian denominations, as well as for other religions.

Dubai downtown at night, UAE. Photo: 123rf

The state controls all these activities to ensure that there is tolerance, and no fundamentalist or violent groups are formed. It is striking to see a country so deeply rooted in Islam and yet extremely modern, at times even hyper-modern. One can see this while visiting Dubai, an industrial city that is also a tourist attraction, dotted with an enormous number of the most varied and original skyscrapers. For those coming from Europe, a place where the contrast between religion and modernity has dominated for centuries, one is amazed to see people being faithful to the precepts of the Koran and at the same time being engaged in major development projects in all sectors of social and cultural life.
The international reputation of the United Arab Emirates from a cultural and religious point of view, experienced a moment of particular development thanks to the visit of Pope Francis in February 2019. The fundamental reason for the visit was the signing of the Document on Human Fraternity. It is an extraordinary and prophetic document. It had never previously happened that the head of the Catholic Church and a great Muslim authority, the Grand Imam of Al Ahzar, signed together a document of this magnitude.

Oman and Yemen
The Apostolic Vicariate also includes Oman, a different reality in many respects from the Emirates. Omani society offers a reassuring and mild image. The country is strongly marked by Islam, but freedom of worship is granted. We do not find hyper-modern centres like those in Dubai. The landscape is varied and invites contemplation. The pandemic crisis has significantly reduced the presence of Catholics.

Sultanate of Oman. White houses in an Omani fishing village. Photo 123rf

Recently the Holy See and the Sultanate of Oman have established full diplomatic relations. It is a process that had begun in 1999, was subsequently interrupted, and has reached its completion in recent months. This important step could also lead to a season of greater collaboration for the Church in Oman. Our Christians, in fact, are eager to be able to give their contribution to Omani society for the good of all.
Finally, the Vicariate of Southern Arabia also includes Yemen. A land tormented by a civil war that has afflicted it for over seven years now.  In reality, the Christian presence in Yemen has ancient roots. The city of Aden was the first residence of the Apostolic Vicariate of Arabia. In recent months the internal situation has improved after a few months of respite. However, situations of great suffering still remain, especially for the elderly, the sick, and children. Many Christians have fled the country because of persecution or because they have lost their jobs.

Panorama of Sanaa, capital of Yemen. Photo 123rf

At the moment, the Catholic presence consists of a few hundred faithful, significantly including some natives of Yemen. The churches were damaged during the conflicts and are currently unusable. A particularly precious presence in this country is that of the Missionaries of Charity of Mother Teresa of Calcutta. They have two religious communities and carry out the important service of welcoming disabled and elderly people. They are assisted by a priest belonging to the male branch of the institute founded by Mother Teresa.
In conclusion, the Arabian Peninsula challenges the Church to live her mission in an authentic way: by supporting the simple faith of all the migrant faithful so that they may be witnesses of the joy of the Gospel in this complex and constantly changing society, and by giving a decisive contribution to the good of all while building up a more humane and fraternal society. (Photo: Abu Dhabi. St. Joseph’s Cathedral. Twitter)

 

Mexico. The Priest who Challenges the Narcos with the News.

Being both a priest and a journalist represents the two most dangerous missions ever. This is the experience of Father Omar Sotelo Aguilar, an energetic Mexican priest of the Society of San Paolo who for years has been at the forefront of reporting on the criminal system that entraps his country.

In Mexico, last year alone, fourteen journalists have, while in the last decade as many as thirty religious, lost their lives because of their commitment to working alongside the people. But ‘information can help change things’.  Father Omar has always been convinced of this, ever since, as a boy, he felt this ‘double vocation’ for the first time. He says: “Since I loved playing soccer, a priest from the diocesan seminary of Mexico City invited me to participate in a tournament. By mistake, however, I ended up at the Pauline seminary and there, as well as the enormous football pitch, I was struck by the printing press run by priests: the congregation founded by Don Giacomo Alberione in fact has the mission of spreading the message of Jesus precisely through the means of social communication”.

Father Joaquín Mora and Father Javier Campos were murdered on June 20, 2022. (Photo: Aid to the Church in Need)

Everything else came as a consequence of that meeting: young Omar began his training to become a priest, while in him the fascination for what he calls ‘the art of journalism’, especially investigative, grew. Newly ordained, he began working with the Mexican episcopal conference for which he helped set up the Multimedia Catholic Centre: “Originally it was a project to unite the communication efforts of over one hundred Mexican dioceses – he says – but soon we began to aggregate a group of independent professionals with the aim of working on the
hottest topics of current events”.
Today, the Centre of which Father Sotelo Aguilar is the director, represents a point of reference at a national level – and beyond – on reporting information, in particular of the violence against ecclesial operators. His role has also been confirmed by important awards, such as the National Journalism Award for the ‘Human Rights’ section thanks to an investigation into the ‘Tragedy of the priesthood in Mexico.’

Matamoros, Tamaulipas. Mexican armed forces during operations in north eastern Mexico. Photo: 123rf

Father Omar says: “In recent years we have carried out various journalistic projects, also through videos or short films, to denounce what is wrong in Mexico. For example, we produced a series of thirteen documentaries entitled ‘Hermano narco’ (‘Brother narco’) with the aim of giving a voice to witnesses who have unfortunately fallen into the trap of organized crime, to demonstrate that responding to violence with more violence only multiplies suffering. The only way to change things is to draw on one of the most proper qualities of the human being, and that is the ability to forgive; forgiveness is not only a religious concept, but it is the only human feeling that can break the barriers of hate. So, with our work, we have tried to get this message across to those men and women whose lives have been turned upside down by crime, to try to rehumanize what had been dehumanized”.
The Pauline priest insists that using language “that touches the experience of both the victims and the perpetrators can transform the context. Here, this is precisely our task: to have an impact on people’s lives, on public opinion, on society. Then, of course, our commitment also focuses on denouncing attacks on the Church, given that in the last decade Mexico has confirmed itself as one of the most dangerous countries for religious. In the period of Andrés Manuel López Obrador’s government alone, i.e., just over four years, we have already had seven priests murdered, in addition to another eight who survived attacks”.

Mexico City. The Supreme Court building. Photo: Thelmadatter

But why such fury against the Catholic Church? “The Church in Mexico has often been attacked since the times of the ‘cristera’ war of 1929 when attempts were made to eliminate it from the national territory. Today we are not faced with real persecution, yet the situation is in some ways more dangerous than a hundred years ago because religious are targeted to sow a culture of death, terror, and corruption in society. Let me explain: in Mexico, when a priest is assassinated, it affects not just a person but an entire community, in the midst of which he acts as a social stabilizer. In fact, religious do not only provide a pastoral and spiritual service but also work in education, the protection of health and the protection of human rights. Just think of the enormous work alongside the masses of desperate people who reach Mexico from Central America seeking the mirage of the United States and who very often end up in the mesh of organized crime. Here, when a priest is eliminated,
society is destabilized”.
Father Omar recognizes that in many parts of the country, there is now a narcoculture, a narcoeconomy and even a narcogovernment; organized crime has managed to infiltrate organizations such as the army, the navy and even federal and state governments. And he gives an example: “The former Mexican Secretary of Public Security, Genaro Garcia Luna, is currently detained in the United States for conspiracy to drug trafficking; he allegedly received millions of dollars in bribes from the Sinaloa cartel of ‘Chapo’ Guzmán. There are governors, deputies and ministers linked to crime and those who denounce this anomaly, which directly impacts the country’s progress, ending up in the crosshairs. Last year there were more than 850 death threats against priests, and I personally know many journalists who have suffered these same attacks”.

On the evening of 26 September 2014, a group of 43 Mexican students disappeared in south-western Guerrero state. “There are more than 100,000 disappeared and 350,000 victims due to organized crime”Photo: File Swm

But often the perpetrators of assaults and murders are not found. The priest says: “There are several factors. On the one hand, there is so much violence – more than 100,000 disappeared and 350,000 victims due to organized crime – that public security institutions cannot keep up. Obviously then there is also the political aspect: I am only mentioning the case of Cardinal Juan Jesús Posadas Ocampo, the archbishop of Guadalajara assassinated in 1993 by the will of the Tijuana cartel for his inexhaustible fight against drug trafficking. A cardinal was killed in an international airport, and thirty years later we have not a single culprit detained for this crime! A monument to impunity. And so, in 80% of cases, the investigations into the murders of priests have led nowhere. The scene is one in which the inability and lack of preparation of the security forces are all too evident”.

Mexico City. The Basilica of Our Lady of Guadalupe. “When a priest is assassinated, it affects not just a person but an entire community”. Photo File Swm

Regarding the reason why the perpetrators of assaults and murders are not found, Father Omar, who was repeatedly threatened with death says: There are several factors: “Everyone is exposed to violence in some way; every Mexican is afraid. However, we who are engaged in communication and evangelization have the obligation and the privilege to continue to announce and denounce. It’s true, we do expose ourselves to danger, but someone has to do it, right? And I love what I do. Organized crime tries to keep us silent and to trap us in the culture of silence; we must be the voice – as the prophet says – that cries out in the desert, influencing public opinion to change things. Mexico is a beautiful place, and it doesn’t deserve what it’s going through”. (Photo:123rf – Aid to the Church in Need)

Chiara Zappa/MM

Egypt. Between Crisis and Ambition.

The country is trying everything to recover from the deep economic crisis deriving, first, from the Covid-19 pandemic, then from the continuation of the Russian-Ukrainian war, and is also trying to strengthen its international relations.

The Covid-19 pandemic, first, and then the outbreak of the Russo-Ukrainian war, is having a strong impact on Cairo’s economy, whose inflation rate reached 33.9% on an annual basis in May, a new record in the African country since the beginning of registrations, compared to 12.1% in the same period of 2022, due to the increase in food prices.Egypt’s official statistical agency CAPMAS attributed the price increase to food groups, especially cereals and bread (6.5%), meat and poultry (5%), fish and seafood (4.9%), cheese and dairy products and eggs (2.5%), fruit (6.2%) and coffee, tea and cocoa (4.4%). “The general consumer price index (CPI) for the whole of the Republic reached 165.5 points in March, registering an increase of 3.2 points compared to February 2023,” CAPMAS said in a statement.

At the end of March, the Egyptian central bank decided to increase interest rates by 200 basis points, or two percentage points, bringing them to 18.75%, in an attempt to counter rising inflation in the African country. In light of these data, an external helping hand seemed to be required to limit the effects of the economic crisis on the population. Some basic help came from the International Monetary Fund (IMF), which in December 2022 granted a loan of 3 billion dollars to revive the Egyptian economy and limit the growth of public debt.
The IMF’s goal was also to channel towards the North African country a total of 14 billion dollars from regional and international partners in the near future. This help, however, did not come without conditions. In fact, the IMF wants Egypt to grant more room for movement to the private sector, reducing the influence of the army in economic matters.

Abdel Fattah Saeed Hussein Khalil al-Sisi, president of Egypt since 2014. CC BY-SA 4.0/M.amer

For his part, Egyptian president al-Sisi is also trying to develop new policies to revive the country. From the beginning of April, in fact, increases in pensions and salaries should apply, while, with the approval of the economic plan for the 2023-2024 fiscal year, the Ministry of Finance has foreseen a 28% increase in funds allocated to social benefits, compared to 17% in the last fiscal year. On the other hand, the government has not given up on a series of expensive mega-projects. It is estimated that the construction of the “New Administrative Capital”, where all the administrative offices of the Government will be moved, will cost about 59 billion dollars, while, at the same time, the construction of the new high-speed railway line continues
Al-Sisi is also trying to exploit foreign relations to his advantage, first of all, those with the European Union. Since 2016, the Egyptian government has begun to block all ships leaving for Europe used to transport migrants. The launch of this cooperation provided for funding of around 11 million euros in favour of Cairo, which is why a meeting was held at the end of March 2023 between the Vice-President of the European Commission, Schinas, and the Minister of Egyptian Foreign Affairs, Shoukry, with the aim both of strengthening diplomacy between the countries, as well as economic cooperation between the EU and Egypt, through a series of projects related to energy supply with the northern Mediterranean countries, counter-terrorism and food security.

Again, with this in mind, at the end of March, Brussels and Cairo signed an agreement which provides for the allocation of 40 million Euro to guarantee food security in Egypt. Around the same time, al-Sisi decided to join the BRICS’ New Development Bank, which will allow him to get around the problem of obtaining US dollars for imports, as the members of the latter use their own currency for trade. To this end, rapprochement with Turkey with which the restoration of full formal relations is essential, seems imminent. With this new approach, the Egyptian government would obtain great benefits in commercial terms. Turkish companies, in fact, have allegedly undertaken to make investments worth 50 million dollars on Egyptian soil, a considerable factor, given, among other things, Cairo’s need to acquire foreign currency, which it lacks.

Alessia Mazzaferro/Cgp

 

Sara Raymi. Feast of the Sun, Andean New Year’s Day.

On 21 June, the winter solstice in the southern hemisphere, Andean cultures celebrate the new year. Fire, music, fruit and corn are the symbols. And open palms to thank and welcome.

On 21 June, the winter solstice, Andean cultures celebrate the beginning of a new year, 5531. In Cochabamba-Bolivia, in the province of Quillacollo, the celebration has a particular meaning, because it recalls the festival of corn, Sara Raymi and dates back to pre-colonial-Inca times. On the rocky hill, there are the Qolcas, built of mud with a thatched roof whose shape and position made it possible to preserve cereals, mainly corn, for a long time in order to guarantee food for the population. The hill is, therefore, the ritual space where the preciousness of the sun is celebrated and thanks are rendered to Tayta Dios, God the Father, for the renewal of the energy it releases.
The ritual begins on the night of June 20, when different groups of people gather to accompany the dawn and ends when the sun shines its first rays at the dawn of the new day. There are numerous components of the ritual but we mention only five: bonfires, music, fruit offerings, hands with open palms and corn.

123rf

The night of June 20 is considered the coldest of the year and, the people gathered on the hill light bonfires to warm themselves and, at the same time, to protect the sun that is rising with the new day and fight against the intense cold. The musical groups, mainly sikuris, with their wind instruments, accompany the people who dance around the bonfires in an atmosphere of expectation reminiscent of the Easter vigil.
When the colours of the sky announce that the sun is about to rise, someplace on the bonfire their offerings of apples, pears, honey, flowers, grapes accompanied by coca leaves and a few drops of alcohol poured on the ground. In this way, they give thanks for what they received the previous year, ask forgiveness from the earth and welcome the return of the sun.
When the cold and the colours of the sky intensify, the noise and the music cease and a contemplative silence fall: all eyes are turned to the east where the sun rises and the participants stretch out their hands with open palms to receive the energy of the first rays while, with strongly beating hearts, they beg for health for their bodies and an abundance of food for the community.

Women in traditional clothes in the square San Francisco in La Paz, Bolivia. 123rf

This divine time of encounter between the human being and the cosmos expressed by the rays of the rising sun closes with embraces and good wishes, while the music of the sikuris becomes stronger and more joyful. With the light of day, stalls offering food based on ancestral corn recipes appear, while some elderly women offer other varieties of corn not present in the market.
Thus, with the experience of co-care between human beings, the cosmos and the simplicity of corn, which reminds us that we are seeds to blossom and bear fruit in this life and a new year begins. (Photo 123rf)

Tania Ávila Meneses

 

 

Rare Earths: four recipes for safe supply chains.

The growing demand for Rare Earths for energy transition requires more resilient supply chains. Are stockpiling and recycling
part of the solution?

In the coming years, energy transition and the progressive electrification of our economies will increase the consumption of Rare Earths and other elements, such as lithium, cobalt, nickel, and copper collectively indicated as critical raw materials. The growth in demand for critical raw materials, coupled with their production concentrated in a few countries, raises concerns about the security of their supply.

Rare Earths, despite their name, are not earths and are not rare, but a group of 17 elements of the periodic table: yttrium and scandium to which is added the lanthanide family. Elements such as praseodymium, neodymium, gadolinium, and holmium belong to the lanthanides, generally unknown to non-adepts of Mendeleev’s periodic table.

However, although little known, Rare Earths are needed for the construction of wind turbines, electric motors, magnets and electronic equipment, such as our smartphones. According to the American Chemical Society, an iPhone contains 16 Rare Earths even if, in total, they do not exceed 1% of the weight of a mobile phone.

The relative chemical similarity of the lanthanides makes them not easily separable from each other and consequently expensive to produce. The term rare, therefore, does not derive from the rarity of the earth, but from the complexity of the extraction process of the specific element from the mineral that contains it.

Then there are other critical raw materials such as lithium, cobalt, nickel and copper that do not belong to the Rare Earths, but whose demand will grow in an economy that will become increasingly electrified
and decarbonized.

For example, lithium-ion batteries, used in most electric cars, need around 10 kilograms of this element per battery. The manufacture of an electric car also requires tens of kilograms of copper. According to the International Energy Agency, the demand for lithium together with that of copper is destined to double between now and 2040.

More than 60% of Rare Earths are produced by China, but if we include refining processes, the percentage controlled by that country reaches almost 90%, generating concerns about our dependence on a substantial monopolist. It can be anecdotally recalled that in the 1980s the Chinese leader Deng Xiaoping clairvoyantly stated: “the Middle East has oil and we have Rare Earths”.

For other critical raw materials, the centre of gravity is located in Latin America, which has 50% of lithium reserves, 40% of copper and a quarter of nickel. Lithium, in particular, is concentrated in Argentina, Chile, Bolivia and Brazil and these countries are discussing the creation of a lithium cartel modelled on the OPEC oil cartel.

It is therefore vital that our energy security mechanisms, designed for hydrocarbon supplies, are modernized considering the new risks of a more electrified, more decarbonised society with an increasingly important role for critical raw materials. In this regard, it may be useful to analyze similarities and differences between the market dynamics of oil, the strategic commodity par excellence, and critical raw materials, the new commodities of the energy transition.

Firstly, as with oil, reserves and production of critical raw materials are concentrated in a limited number of countries. However, while for oil OPEC, a cartel of 13 countries, controls only a third of global production, for some critical commodities production is concentrated in a smaller number of countries. For lithium, cobalt and Rare Earths, the three largest producers control three-quarters of global production.

Secondly, both critical raw materials and oil require more than a decade between the discovery and the start of production in new fields. This dynamic can trigger the so-called commodity supercycle whereby the price of raw material continues to increase due to growing demand and a supply that is unable to satisfy it in the short term.
One example of a supercycle was the rise in the price of oil from $10 to $140 a barrel between 1999 and 2008 as a result of growing demand and supply that could not keep up.

A third analogy is the decline in the quality of resources and reserves which can in some cases, but not always, be compensated for by technological developments. For example, at the end of the 19th century in Andalusia, the Rio Tinto company produced copper from rocks with a percentage amount of copper in the rock mass, the so-called “tenor”, of 15%. In current mines, the content is less than 1% and to obtain a few kilos of copper it is necessary to process a ton of rock, with significantly high cost and environmental

However, there are also differences between oil and critical raw materials. Petroleum is not recyclable, except for a percentage of about 10% used for plastic materials. The remaining 90% is burned in various forms and therefore cannot be reused. For critical raw materials, however, in many cases, there is the possibility of recycling.

Finally, the dynamics of use are different: if the oil supply were to be interrupted, our transport and therefore our economies would immediately be blocked.
In the case of critical raw materials, only new productions would be interrupted, but the already existing fleet of wind turbines and electric motors, to cite two examples, would continue to operate.

Considering the similarities between oil and critical raw materials, we could take as a model the policies implemented after the oil shocks of the 1970s to increase the security of supplies of these materials.

In the 1970s when oil soared from $3 to $40 a barrel, new fields were brought into production in the North Sea, Alaska and the Gulf of Mexico. These fields put 6 million barrels of non-OPEC oil on the market, helping to push the price of crude below $10. Similarly, the production of critical raw materials in the European Union should be encouraged in the coming years. The discovery of significant quantities of lithium in the Czech Republic, estimated at 3% of global deposits, was recently announced. If these resources are not available in Europe, it will be necessary to ensure diversified supplies from reliable third countries.

Another policy from the 1970s aimed at reducing oil consumption by replacing it with other sources of energy and implementing energy-saving initiatives.
In the case of critical raw materials, efforts should be made to use them more efficiently and to recycle them in a circular economy perspective, consequently reducing imports from third countries.

Furthermore, in the 1970s strategic oil stocks were created with which importing countries acquired sufficient resources to compensate for a 90-day import cancellation.
Consideration should be given to building strategic stockpiles of critical raw materials both in the EU and in OECD countries, modelled on the oil stockpiles created in the 1970s.

Finally, it may be recalled that on 16 March 2023, as part of the Green Deal industrial plan, the European Commission adopted a legislative package on critical raw materials. The package includes initiatives to ensure secure, diversified, affordable and sustainable access to the critical raw materials needed precisely for the energy transition. (Photo:123rf)

Massimo Lombardini
ISPI

Rajagopal. Towards a dignified life.

As Gandhi’s heir, he brought the method of non-violence to the conflicts of youth gangs and peasant marches for land rights. In May he was awarded the 2023 Niwano Prize.

He has himself called just by his first name to avoid being identified with a caste. And for fifty years in India – following the example of Mahatma Gandhi – he has been fighting with non-violent methods for the rights of the poorest and most marginalized populations.

Rajagopal P.V., is the 74-year-old Indian activist chosen for the 2023 Niwano Prize, the prestigious award for his commitment to peace awarded every year by the foundation of the same name.

Considered the “Nobel of Religions”, the prize – which commemorates the figure of Nikkyo Niwano, first president of the Buddhist organization Rissho Kosei-kat – was officially presented in Tokyo on 11 May at the end of a selection process that involves 600 people and organizations representing 125 countries and many faiths.

Originally from Kerala, Rajagopal began his social activism in the Chambal valley, in Madhya Pradesh, dedicating himself to the boys of the dacoits, the violent youth gangs of the most marginalized sections
of the population.

The culmination of these efforts was the foundation in 1991 of the Ekta Parrshad (the “Forum of Unity”), a coordination of realities that proposes to promote the right through non-violent methods to land and dignified life for the most marginalized communities.

In collaboration with other groups, this movement has managed to ensure property rights on the land for about 500,000 families and to get the Forest Rights Act approved, the most important law on the rights of tribal populations in India.

In 2019 he launched the Global Peace Yatra with the aim of walking from New Delhi to the UN headquarters in Geneva to relaunch the Sustainable Development Goals; however, the pandemic stopped him when he arrived in Armenia.
Rajagopal and his association then diverted their commitment to actions to alleviate the consequences of Covid-19 in India.

Regarding the motivation for the award, the Niwano Foundation speaks of Rajagopal’s struggle “for the recognition of the equal human dignity of every man and woman, regardless of caste or sex, which arouses great admiration. Among the particular results of his action are the negotiation of surrender and the rehabilitation of gangs, the education of young people to serve the needy and, in the awareness that the basic needs of the poor are water, land and forests and its commitment to caring for the environment.”

The Niwano Peace Foundation was chartered in 1978 to contribute to the realization of world peace and the enhancement of a culture of peace, promoting research and other activities based on the spirit of religious principles and serves the cause of peace in such fields as education, science, religion and philosophy.

Former recipients of the Prize include Lutheran Bishop Dr. Munib A. Younan, late Brazilian Cardinal Paulo Evaristo Arns, Anglican missionary priest and anti-apartheid activist Michael Lapsley, and the Community of Sant’Egidio. (G.B.)

 

 

 

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