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DRC/Rwanda. The East African Community destabilized by the rebel upsurge in Eastern Congo.

A rebel upsurge in Eastern Congo has led to a spectacular rise of tensions between the DRC and Rwanda.
The East African Community is faced with the challenge of bringing back peace between two of its members.

Since the end of 2021, hostilities have resumed between the rebels of the Movement of the 23 March (M23) and the Armed Forces of the Democratic Republic of Congo (FARDC). The M23 which was dissolved in 2013 after it was defeated by SADC troops under UN umbrella, started again the guerrilla fight, claiming that the Congolese authorities did not honour their commitments on the demobilisation of their fighters.

Congolese soldiers in North Kivu province. (Reuters)

According to the M23, some of its fighters wanted to be reintegrated in the FARDC with the same rank. Others asked for an amnesty. But the Congolese authorities classified the M23 as terrorists. Patrick Muyaya, the DRC government spokesman, says that the rebels were excluded from the Nairobi peace talks initiated by the Heads of State of the East African Community to find a lasting peace in the DRC which joined the EAC on the last 29 March.
Bertrand Bisimwa, the leader of one of the M23 factions, accused Kinshasa of choosing “the military option”, instead of implementing peace measures such as the rebels’ integration into the society.
In a communiqué released by end May 2022, the M23 also accused Congolese army officers to sabotage the peace process, in order to protect their own businesses.
It is an open secret that the permanence of conflict in North Kivu allows FARDC officers to resell fuel and weapons to anybody including to armed groups, or to exploit gold or coltan mines for their own profit.

According to the UN, the clashes between the M23 and the FARDC displaced at least 75,000 people.

On the 13 June, the M23 inflicted a major defeat to the FARDC when it took over the town of Bunagana at the Ugandan border. Indeed, 137 Congolese soldiers and 37 policemen crossed the border and surrendered to the Ugandan People Defence Force, after having fled in front of the enemy, reported military sources in Kampala. After the attack, the M23 started setting up its own administration in Bunagana, which created concern in the capital of North Kivu, Goma whose one million inhabitants fear that food shortages might occur, as a consequence of the fall of Bunagana. On the 20 June, the M23 rebels reopened the border and local people began to return home. But the toll is considerable. According to the UN, the clashes between the M23 and the FARDC displaced at least 75,000 people and more than 11,000 crossed the border into Uganda.

Rwanda accused and shelled
The Kinshasa government says that Rwanda is supporting the insurrection. As a result, the bilateral relations have deteriorated considerably. On the last 28 May, the DRC government suspended all Rwand’Air flights to protest against Kigali’s alleged support to the M23. But the Rwandan Foreign Minister Vincent Biruta retorted immediately that the matter was a domestic Congolese problem since the M23 are Congolese citizens who have an issue with their own government.
The deterioration of the security situation in North Kivu is also reviving ethnic hatred across the DRC, where Congolese Tutsis say they do no longer feel safe. Civil society groups from other ethnic groups in North Kivu claim that the M23 “terrorists” are Rwandan Tutsis who are trying to disguise themselves as Congolese.

Rwanda flag on soldiers arm. 123RF.COM

By mid-June, in Kinshasa, politicians from Felix Tshisekedi’s Union for Democracy and Social Progress (UDPS) were inciting to hatred against the Tutsis, reminding of the atmosphere prevailing in August 1998, after the rebellion of the Rwandan and Ugandan-backed Congolese Rally for Democracy had led to pogroms.
The members of a UDPS so-called “Special brigade” wearing brown shirts were filmed in the Kinshasa streets, armed with machetes searching vehicles for Rwandans. Reverends of revival churches, wearing military fatigues made speeches encouraging faithful to denounce the Tutsis. Some extra-judiciary executions were reported at Kalima, in the Maniema Province, where one alleged “Rwandan citizen” was burnt, according to a video posted from Kindu.
On the 16 June, the Goma-based think-tank Pole Institute reported that after the capture of Bunagana by the M23 rebels on the 13 June, the civil society of North Kivu organised a march of support to the FARDC in Goma. Accordingly, the demonstration turned into a pogrom against the Tutsis. Kinyarwanda speaking people, regardless of their citizenship, were attacked by the demonstrators who thew stones at them.  Tutsi shops were systematically looted.

The Democratic Republic of the Congo’s President Felix Tshisekedi.

On the 17 June, President Tshisekedi urged his compatriots “to avoid the snare of xenophobia” but no sanctions against the perpetrators were decided. On the 21 June, the UN Commissioner for Human Rights, Michele Bachelet condemned in a joint statement with the UN Special Adviser on the Prevention of Genocide, Alice Nderitu, the “escalation of hate speech and incitement to discrimination, hostility or violence throughout the country” By then, the UN had already identified eight cases of hate speech and incitement to violence.
The anti-Tutsi feeling is not recent in Eastern Congo. Part of the problem is that the presence of Tutsis and Hutus inside the DRC territory is a consequence of the arbitrary borders established at the Berlin Conference of 1885, by 12 European states, the Ottoman Empire and United States. Indeed, the delineation of the borders of  King Leopold II’s Congo Free State with the German protectorate of Ruanda-Urundi, cut inside the original kingdom of Rwanda which included the territories of Masisi and Rutshuru, which now belong to the DRC.
Therefore, qualifying Hutus or Tutsis Congolese, born in these areas as foreigners is inaccurate.

Rwandan accusations
But Rwanda and its own grievances. While Kinshasa accuses Kigali of interference, on the 9 November 2021, the Rwandan Defence Force (RDF) denied that it was supporting activities of the M23. Rwanda also accused the FARDC of supporting remnants of the 1994 genocidaire army, the Democratic Forces for the Liberation of Rwanda (FDLR).

United Nations Organization Stabilization Mission in the Democratic Republic of the Congo (MONUSCO) in North Kivu.

Moreover, on the 11 June 2022, Rwanda reported shelling in Gasizi village in the Musanze District by the FARDC, while the Congolese military claimed that the RDF had sent 500 Special Forces in disguise into Congolese territory. But John Ruku-Rwabyoma, member of the Parliamentary Committee on Foreign Affairs, blames the UN Peacekeeping force in the DRC , MONUSCO and the FARDC for being
“in bed” with the FDLR.

 A regional force to bring back peace in Eastern Congo
On the 19 June, President Tshisekedi called upon the international community to condemn the “invasion” of the DRC territory and to put pressure on Rwanda, in order to obtain the withdrawal of the RDF from the Congolese territory. Both countries don’t speak to each other anymore since a couple of months. They have instead communicated through mediators like President João Lourenço of Angola, chairman of the International Conference on the Great Lakes Region (ICGLR), and Congo-Brazzaville’s President Denis Sassou Nguesso.
On the 22 June, the Congolese government spokesman declared that “Rwanda was at war with the DRC” and that Kinshasa was about to break its diplomatic ties with its neighbour. But on the 24 June, President Tshisekedi said that the diplomatic path was ideal and preferred option to instore a lasting peace in Eastern DRC.

Kenya’s president Uhuru Kenyatta.

The dispute involving two EAC members, prompted its chairman, the Kenyan President, Uhuru Kenyatta to convene a regional summit in Nairobi on the 20 June 2022. The heads of state adopted a Concept of Operations, a Status of the Forces Agreement and Rules of Engagement to facilitate the operationalization of a Regional Force which should, in cooperation with the Congolese military and administrative, stabilize and secure the peace there. It should also cooperate in implementing the disarmament and demobilization of the armed groups. The final communiqué also called for an immediate ceasefire.
The EAC summit agreed that participation in the political processes of the DRC, fate of combatants during reintegration of foreign armed groups are critical issues that require urgent and durable solutions. The heads of state also emphasized that hatred speech and threats of genocide must stop. But so far there has been still a disagreement on the composition of the force. Kinshasa wanted it to be under Kenyan command and excluding Rwandan Defence Force troops. But the communiqué did not mention such demand.
Meanwhile, one of the consequences of the deterioration of the security situation in Eastern Congo is that according to Jérôme Bonso, the chairman of the Congolese National League for Free and Transparent Electins (Linelit), it will be difficult to organise on time the forthcoming presidential and parliament elections, scheduled for end 2023. Some observers believe that the tensions with Rwanda might be used by the pro-Tshisekedi side as an excuse to remain in power beyond the end of the presidential term.

François Misser

Africa. World Press Freedom Index. Digital authoritarianism.

Censorship, information regulation, isolation from the outside world. These are the new ways in which digital authoritarianism is exercised by various African governments.

The causes and effects of these forms of authoritarianism are indicated by the World Press Freedom Index, released by Reporters Without Borders, and a work by Access Now and the #KeepItOn coalition. One of the worst situations concerns Eritrea, where the freedom to express one’s opinions is reduced to almost zero. President Isaias Afwerki’s regime does not contemplate an independent and critical press.
Equally complex situations prevail in the Sahel and in all those countries that have suffered coups d’etat or where armed conflicts are under way in recent months. We refer in particular to Sudan and Ethiopia. In Tigray – an area of ​​Ethiopian conflict between the Popular Liberation Front and the federal government – from 11 April 2020, citizens, if they have the means, are denied access to the Internet while phone calls and text messages work intermittently. These are the so-called ‘targeted closures’ to silence a specific population, further marginalizing already vulnerable communities.

123rf.com

But it is the position of Ghana, a country considered among the most respectful of freedom of the press and of opinion, which makes us understand how quickly these freedoms are deteriorating. Accra has slipped down 30 places on the World Press Freedom Index. This is a foregone conclusion given the pressing threats to investigative journalists and considering that a third of the media – from radio, to TV, to print media – are owned by politicians or entrepreneurs connected to one of the major parties.
According to the report ‘The return of digital authoritarianism to the African continent’, in 2021, there were 19 network closures in 12 countries, three more nations than the previous year.

123rf.com

Governments have increasingly resorted to it, for example, in the course of protests and political unrest. This has happened in Burkina Faso, Chad, Eswatini, Ethiopia, Nigeria, Niger, DR Congo, Senegal, South Sudan, Sudan, Uganda, and Zambia.
Closures are either total or aimed at social platforms. Disruption of the Net is used as a tool not only to counter and disrupt protests but also to hide human rights violations commonly linked to the repression of protesters by the security forces, particularly in countries with authoritarian regimes or weak democracies. In some cases, even access to virtual private networks (VPNs) has been successfully blocked to prevent bypassing censorship.
In this case, censoring governments have become smart and are testing and employing more and more techniques to hinder the detection and avoidance of their blocks.

123rf.com

Another situation in which the internet shutdown is resorted to is that of elections. ‘A disaster for democracy’, is how the #KeepItOn coalition defined this abuse. Citizens of Chad, DR Congo, Niger, Uganda, and Zambia are among those who have suffered the most from this.
The official motivations, which stand out for their vagueness, range from reasons of ‘public security’ to ‘national defence’ to the need to control ‘unrest and anarchy’.However, a positive development should be noted on this front: countries such as Benin and Gambia, which had previously closed the internet during major national events, maintained access during the 2021 elections.

Net closed during exams
The censorship of governments is also seen on the occasion of school exams. The stated objective is to prevent cheating during sessions. To show the damage, it is sufficient to mention the Algerian case: in June of last year the authorities shut down the internet between 8 and 12 while 731,000 students were taking the state exams. Outages continue throughout the day, alternating between full blackouts during rehearsals and throttling (slowing down of connection capacity).

123rf.com

Millions of people pay the consequences, especially those who use the internet and social media as work tools. In 2020 alone (when the practice was already consolidated) the country lost about 388 million dollars due to Internet blocking during the exams. Blockages which, when they occur in areas at the centre of conflicts, also have dramatic consequences at the humanitarian level, as often denounced by UN bodies.
Lack of communication also means difficulties in organizing the sending of aid and its effective distribution. But if despotic and authoritarian regimes have learned to manage dissent, getting their hands less dirty, civil society and human rights organizations have also been organizing for some time to combat these abuses on a legal level and to bring individual cases to court. Their aim is to establish legal precedents and build jurisprudence against this form of censorship. A small and recent victory in Zambia concerns the agreement with Telecom which will have to inform users of the reasons for any internet outage at least 36 hours before it takes place. (Photo: 123rf.com)

Antonella Stipoli

 

How the Tiger Got His Stripes.

Once upon a time, ages and ages ago, so long ago that the tiger had no stripes upon his back and the rabbit still had his tail, there was a tiger who had a farm.

The farm was very much overgrown with underbrush and the owner sought a workman to clear the ground for him to plant.The tiger called all the beasts together and said to them when they had assembled, “I need a good workman at once to clear my farm of the underbrush. To the one of you who will do this work I offer an ox in payment.”

The monkey was the first one to step forward and apply for the position. The tiger tried him for a little while but he was not a good workman at all. He did not work steadily enough to accomplish anything. The tiger discharged him very soon and he did not pay him.

Then the tiger hired the goat to do the work. The goat worked faithfully enough but he did not have the brains to do the work well. He would clear a little of the farm in one place and then he would go away and work on another part of it. He never finished anything neatly. The tiger discharged him very soon without paying him.

Next the tiger tried the armadillo. The armadillo was very strong and he did the work well. The trouble with him was that he had such an appetite. There were a great many ants about the place and the armadillo could never pass by a sweet tender juicy ant without stopping to eat it. It was lunch time all day long with him. The tiger discharged him and sent him away without paying him anything.

At last, the rabbit applied for the position. The tiger laughed at him and said, “Why, little rabbit, you are too small to do the work. The monkey, the goat, and the armadillo have all failed to give satisfaction. Of course, a little beast like you will fail too.” However, there were no other beasts who applied for the position so the tiger sent for the rabbit and told him that he would try him for a little while.

The rabbit worked faithfully and well, and soon he had cleared a large portion of the ground. The next day he worked just as well. The tiger thought that he had been very lucky to hire the rabbit. He got tired staying around to watch the rabbit work. The rabbit seemed to know just how to do the work anyway, without orders, so the tiger decided to go away on a hunting trip. He left his son to watch the rabbit.

After the tiger had gone away the rabbit said to the tiger’s son, “The ox which your father is going to give me is marked with a white spot on his left ear and another on his right side, isn’t he?” “O, no, – replied the tiger’s son -. He is red all over with just a tiny white spot on his right ear.” The rabbit worked for a while longer and then he said, “The ox which your father is going to give me is kept by the river, isn’t he?” “Yes, “replied the tiger’s son.

The rabbit had made a plan to go and get the ox without waiting to finish his work. Just as he started off he saw the tiger returning. The tiger noticed that the rabbit had not worked so well when he was away. After that he stayed and watched the rabbit until the whole farm was cleared. Then the tiger gave the rabbit the ox as he had promised. “You must kill this ox – he said to the rabbit – , in a place where there are neither flies nor mosquitoes.”

The rabbit went away with the ox. After he had gone for some distance, he thought he would kill him. He heard a cock, however, crowing in the distance and he knew that there must be a farm yard nearby. There would be flies of course. He went on farther and again he thought that he would kill the ox.

The ground looked moist and damp and so did the leaves on the bushes. Since the rabbit thought there would be mosquitoes there, he decided not to kill the ox. He went on and on and finally he came to a high place where there was a strong breeze blowing. “There are no mosquitoes here, – he said to himself -. The place is so far removed from any habitation that there are no flies, either.” He decided to kill the ox.

Just as he was ready to eat the ox, along came the tiger. “O, rabbit, you have been such a good friend of mine – said the tiger -, and now I am so very, very hungry that all my ribs show, as you yourself can see. Will you not be a good kind rabbit and give me a piece of your ox?”

The rabbit gave the tiger a piece of the ox. The tiger devoured it in the twinkling of an eye. Then he leaned back and said, “Is that all you are going to give me to eat?”

The tiger looked so big and savage that the rabbit did not dare refuse to give him any more of the ox. The tiger ate and ate and ate until he had devoured that entire ox. The rabbit had been able to get only a tiny morsel of it. He was very, very angry at the tiger.

One day not long after the rabbit went to a place not far from the tiger’s house and began cutting down big staves of wood. The tiger soon happened along and asked him what he was doing.

“I’m getting ready to build a stockade around myself,” replied the rabbit. “Haven’t you heard the orders?” The tiger said that he hadn’t heard any orders. “That is very strange – said the rabbit -. The order has gone forth that every beast shall fortify himself by building a stockade around himself. All the beasts are doing it.”

The tiger became very much alarmed. “O, dear! O, dear! What shall I do – he cried -. I don’t know how to build a stockade. I never could do it in the world. O, good rabbit! You are such, a very good friend of mine. Couldn’t you, as a great favour, because of our long friendship, build a stockade about me before you build one around yourself?”

The rabbit replied that he could not think of risking his own life by building the tiger’s fortifications first. Finally, however, he consented to do it. The rabbit cut down great quantities of long sharp sticks. He set them firmly in the ground about the tiger. He fastened others securely over the top until the tiger was completely shut in by strong bars. Then he went away and left the tiger.

The tiger waited and waited for something to happen to show him the need of the fortifications. Nothing at all happened. He got very hungry and thirsty. After a while the monkey passed that way.

The tiger called out, “O, monkey, has the danger passed?” The monkey did not know what danger the tiger meant, but he replied, “Yes.” Then the tiger said, “O, monkey, O, good, kind monkey, will you not please be so kind as to help me out of my stockade?” “Let the one who got you in there help you out,” replied the monkey and he went on his way.

Along came the goat and the tiger called out, “O, goat, has the danger passed?” The goat did not know anything about any danger, but he replied, “Yes.” Then the tiger said, “O, goat, O, good kind goat, please be so kind as to help me out of my stockade.” “Let the one who got you in there help you out,” replied the goat as he went on his way.

Along came the armadillo and the tiger called out, “O, armadillo, has the danger passed?” The armadillo had not heard of any danger, but he replied that it had passed. Then the tiger said, “O, armadillo, O, good, kind armadillo, you have always been such a good friend and neighbour. Please help me now to get out of my stockade.” “Let the one who got you in there help you out,””replied the armadillo as he went on his way.

The tiger jumped and jumped with all his force at the top of the stockade, but he could not break through. He jumped and jumped with all his might at the front side of the stockade, but he could not break through. He thought that never in the world would he be able to break out. He rested for a little while and as he rested, he thought.

He thought how bright the sun was shining outside. He thought what good hunting there was in the jungle. He thought how cool the water was at the spring. Once more he jumped and jumped with all his might at the back side of the stockade. At last, he broke through. He did not get through, however, without getting bad cuts on both his sides from the sharp edges of the staves. Until this day the tiger has stripes on both his sides. (Photo: 123rf.com)

Brazilian folktale

Books. Summer Reading.

Three interesting books for this summer.

Why is Africa still perceived as a country when there are around 2,000 languages spoken on the continent alone?
The book It’s a Continent seeks to counter the misconception that Africa is a country by breaking down this vast, beautiful and complex continent into regions and countries.
Each of the 54 African countries has a unique history and culture, and this book highlights the key historical moments that have shaped each nation and contributed to its global position, as well as within the African continent. Each chapter (focusing on a different country) of the book brings to light stories and African figures that have been marginalised in mainstream education, in a humorous and easily-digestible format, breaking down facts and events that you wouldn’t believe happened.

Why is the Liberian flag so similar to the Stars and Stripes of the United States? Have you heard about Thomas Sankara’s quest for Burkina Faso’s self-sufficiency? African soldiers’ contribution to World War II? There are many aspects of history that mainstream education doesn’t address, and this book allows the reader to understand the consequences of historical colonial activities within the African Continent, and how many African countries continue to re-build. The majority of countries within the continent are young, not just in population but in age, as many only gained independence in the 20th Century.
It’s a Continent is the bold and brilliant book for readers who want to gain an understanding of things you were never taught in school.
Astrid Madimba was born in the Democratic Republic of Congo and grew up in the UK. She studies at University of Exeter. It’s a Continent is her first book. Chinny is British-Nigerian and studies at the University of Southampton. Her previous work has featured in publications including gal-dem and Black Ballad. It’s a Continent is Chinny’s first book.
It’s A Continent, Unravelling Africa’s History one Country At A Time, Astrid Madimba & Chinny Ukata, Coronet, 2022, London, 332 pages.
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In 1974, the Nigerian government asked the British Museum to loan back an object that had been looted from the country more than seven decades earlier. That object, an ivory mask that once belonged to royalty in the Kingdom of Benin, depicts Idia, a queen active during the 16th century, and though it is cracked in parts, it retains its nearly unparalleled beauty. On its website, the British Museum calls the work “among the most enduring and emotive examples of the representation of women in Benin court art.”

“It’s a small thing, only twenty-three centimetres long, but I can’t look at it without feeling moved,” writes Barnaby Phillips in his new book Loot: Britain and the Benin Bronzes, a deep dive into the story of the Benin Bronzes. “The queen’s eyes are dark, inset with iron pupils and lids of bronze, making a lovely contrast with the aged ivory. She has a haunting feminine beauty.” It made sense that Nigerians wanted the mask to act as a mascot for a festival known as FESTAC ’77, a celebration of the continent’s culture. The British Museum rejected their plea “on conservation grounds,” claiming that the humidity in Nigeria would damage the work. In other words, the climate in which the mask was originally made would, in the eyes of the British, prove too hostile for it. Today, it is still housed by the British Museum, which has owned it since 1910.
Taken by British soldiers in 1897, these works, collectively known as the Benin Bronzes (though many are also crafted from ivory and brass), are held in institutions around the globe. Calls for their return are reaching a fever pitch, with Germany vowing to start sending back its Benin Bronzes next year. If these protests are relatively new among Europeans and Americans, they are old in Nigeria, where politicians, museum directors, artists, and local citizens have long pointed to the plundering of these works as a sign of colonialism’s long-term impacts on the region.But rarely have books like Loot focused so in-depth on the perspectives of Africans. As Loot makes clear, Nigerians have had a lot to say about the Benin Bronzes.
The ‘Benin Bronzes’ are amongst the most admired and valuable artworks in the world. But seeing them in the British Museum today is, in the words of one Benin City artist, like ‘visiting relatives behind bars’. In a time of huge controversy about the legacy of empire, racial justice and the future of museums, what does the future hold for the Bronzes?
Barnaby Phillips spent over twenty-five years as a journalist, reporting for the BBC from Mozambique, Angola, Nigeria and South Africa before joining Al Jazeera English. He is the author of Another Man’s War: The Story of a Burma Boy in Britain’s Forgotten African Army and Loot: Britain and the Benin Bronzes. He grew up in Kenya and now lives in London.
Loot, Britain and the Benin Bronzes, Barnard Phillips, OneWorld, 2021, London, 385 pages.
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This is a frantic, mystical journey through Africa’s biggest metropolis: Lagos. Going beyond the popular images of mad traffic or crowded slums, we learn of the incredible feats Lagosians pull off to survive their broken-down city, and the secret enabling them to cope with the chaos and precarity of Nigeria’s most populous centre: spirituality.
A female street fighter in a male-dominated mafia extortion business.

Two powerful chiefs locked in a deadly feud over billion-dollar real estate. An oil tycoon who gambles her fortune on televangelists’ prophecies. A rubbish scavenger dreaming of a reggae career.
A fisherman’s son trying to save Makoko, the ‘floating slum’, from demolition. A priestess to a river goddess selling sand to feed Lagos’s construction boom.
Belief in unseen forces unites these figures, as does their commitment to worshipping them–at shrines, in mosques and in churches.
In this extraordinary city, Tim Cocks uncovers something universal about human nature in the face of danger and high uncertainty: our tendency to place faith in a realm beyond.
Tim Cocks is a British-born journalist of South African parentage. Currently based in Johannesburg, he was formerly Reuters West & Central Africa bureau chief, based in Dakar, following four years in Lagos as Nigeria bureau chief. He holds an MA in Philosophy & Theology from the University of Oxford.
Lagos, Supernatural City, Tim Cocks, Hurst & Company, London 2022, 298 pages

(Open photo: 123rf.com)

Reflection. Daily Marys.

In the Central Latin-American tradition, devotion is strong to Our Lady with the child Jesus in her arms. The people have made it their duty in their daily life.

The image of Our Lady among the people leads us to contemplate how motherhood is lived-in working-class quarters inhabited by people with indigenous cultures or other backgrounds. In this reality, motherhood has not only an individual meaning but represents a specific social condition of being a woman. The women in communities or neighbourhoods feel responsible for the education and growth of children while respecting the primary responsibility of mothers.

Pregnant women are taken care of by the women of the neighbourhood; for example, the neighbours who sell fruit on the street invite them to choose what they want, thus helping them to find some relief from their possible illnesses.
Cousins, aunts and women friends go to help them with chores and housework. This is what we read in Luke 1:39-56, telling of Mary going to visit her relative Elizabeth, creating a deep bond before the birth of John and Jesus.
When a baby is born, the neighbours, called ‘the Marys’, visit the mother with gifts for the new-born child and food for the mother. When the child begins to grow, the mother goes to introduce him to the neighbours who looked after her during pregnancy: the grocer who sent fruit, the baker woman, the neighbour … all of these are participants in this common style of accompaniment of children until adulthood. “It will always be our wawa” (our child), say the family friends who, once they become elderly, continue to take care of their adult protégé.

This typically female educational method, exercised in common, includes being careful to protect the child, words of encouragement, help by way of food, support in school as well as a gentle reminder when there is inappropriate conduct.
It often happens, therefore, that boys or adolescents ask for help from aunts or older cousins in school commitments, or exchange the products of their gardens with their neighbours. In this way, these so-called ‘Daily Marys’ create an educational system that avoids, as far as possible, the abuse of the child who is being educated and later, when the child becomes an adult, the necessary attention is maintained to avoid unjust or dangerous situations affecting the person they have helped to educate.

In short, this is an experience of human ecology, a network of communion (Laudato si’ 148). This path of community education is mentioned in Laudato si’ at number 156 which reads: ‘Human ecology is inseparable from the notion of the common good, a principle that plays a central and unifying role in social ethics. It is all those conditions of social life together that allow both groups and individual members to reach their own perfection more fully and more speedily’.
Mary, the Mother of God, is an integral part of this educational method followed by the women of the working-class neighbourhoods, since in the same way that she holds her Son in her embrace, so, together with him, she also supports all the children of the world.

Tania Ávila Meneses

 

 

Towards the 2023 Synod. The Challenge of Listening.

‘Listening’ means taking on board the new geometry of the Church: circular, horizontal, ‘multifaceted’, decentralised, itinerant, and non-static, with a centre of gravity beyond its boundaries…

The synodal journey, in the intention of Pope Francis, is a call to renew our being Church, through a method of profound listening to the joys and hopes, sadness and anxieties of the men of our time, as the conciliar pastoral constitution Gaudium et Spes says. Walking together presupposes courage, honesty, truth, and charity, as well as openness to conversion and change.
Moreover, this is also what the pope had asked of the bishops and all those who had gathered for the special synod on the Amazon: “What I expect from the Church in this synod: that she is silent and, first of all, in an attentive and prolonged manner, devote herself to listening”.

Pope Francis had already outlined in the apostolic constitution Episcopalis Communio, in 2018, a new praxis for the celebration of the assemblies of the synod of bishops: ordinary, extraordinary or special synods. It defines the Church as ‘constitutively synodal’, in a journey of preparation by stages that begins by listening to the people of God, continues by listening to the pastors and culminates in listening to the bishop of Rome, called to pronounce himself, as pastor and teacher of all Christians. And in a spirit of prayer, he added: “For the Synod, we ask the Holy Spirit first of all for the gift of listening: listening to God, to the point of hearing with him the cry of the people, and listening to the people, to the point of breathing in them the will of God who calls us”.

The teaching of Pope Francis
The dimension of listening is a constitutive aspect of the theological and pastoral teaching of Pope Francis, which in the encyclical Laudato Si’ found its most complete expression in the invitation to listen to creation and care for all creatures. Francis teaches that it is definitely time to abandon the disordered anthropocentrism that has brought us to the level of destruction we have reached. There is no longer only our voice, which gives names to all things, as Adam did.

It is time to listen to the voice of creatures, of each of them, so that they may tell us their names and suggest their rhythms and principles of life. This radically changes our attitudes. What would a diocesan pastoral plan be like, for example, in the construction of which priority attention was given to the cry of creation? Our rereading of Genesis can also find an echo in broader readings of other biblical passages that are among the cornerstones of our spiritual references. We could proclaim: “I have come so that everything may have life”; or recall in a more open key the classic passage of Exodus: “I have heard the cry of my people and of my creatures and I have come down to free them”. It is not a question of poor puns, or Biblical irreverence, but of offering popular spirituality symbolic elements that broaden the depth of revelation. There is therefore a close link between synodality and listening.

Listening, however, is also a question of position. I remember that before the synod on the Amazon I was surprised by some communities in Amazonian regions, when a priest, or the bishop himself, arrived during the consultation process in preparation for the synod. They sat down and, perhaps for the first time, instead of imparting formation, giving information or instructions, they paid attention to what the communities had to say. Listening is affirming a new geometry of the Church: circular, horizontal, ‘multifaceted’, decentralized, itinerant and not static, with the centre of gravity outside of itself … This only works if our listening is able to get out of the mould, to distance ourselves from what we would like to hear, or from people who, for various reasons, always tell us what we want to hear confirmed. Therefore, it is essential to dare to listen to the different, the excluded, those who are silenced, even when it is uncomfortable.
This synodal spirit starts from those who are below, from the problems of daily life; it dialogues with different spiritualities, especially ‘those that a false spiritualist pride has excluded or forgotten’.

Silence, first of all
It is clear that our listening skills are ill. In this sense, it is very symbolic that the last healing gesture of Jesus, in the Gospel of Luke (22,51), is precisely the healing of the ear of a servant of the high priest, cut off by the violent reaction of a companion of the Master. Immediately afterwards, the Word of God brings with it a series of episodes in which the inability to listen is evident: Peter with the servant in the courtyard of the high priest, the trial in the Sanhedrin, the dialogue with Pilate, the questions of Herod… The first evidence, in the diagnosis of this disease of ours, is that in order to listen one must be silent. In other words, we must decolonize our relationships: admitting that the encounter can reveal something new… that we don’t have the whole truth… that we don’t have the fanatical mission of convincing the other.
There is a great challenge in contemporary society that is educated to listen selectively and in the harmful reinforcement of the ideas of those who are in the same ‘bubble’.

A possible therapy, faced with this explicit option for deafness, would be the exercise of listening to the distant, the different, the little ones; taking a position of empathy, which does not mean relativizing one’s own beliefs, or adapting to those of the other, but trying to understand the reasons, feelings and fears of the interlocutor. Whenever possible, we must not offer ready-made answers as a frontal alternative but rather raise questions, arouse curiosity, and provoke study.
The Covid-19 pandemic has put the entire planet to the test. Many have defined it as an opportunity to overcome banality, recognize our existential weakness and deepen the mystical dimension, which is the ability to be surprised, in radical amazement, and ask ourselves:
‘Why are we here?’.

Existence is not a right that belongs to us, we are guests… Lastly, listening has to do with the truth. Our ability to listen is inversely proportional to our belief that we know and possess the truth. In Pope Francis’ encyclical Fratelli Tutti, truth is defined as “the search for the most solid foundations that underlie our choices” (208).
In John’s Gospel (cf. 14: 6) the truth is found on the journey and in life, exactly like a search, a collective and progressive discovery, a thirsty journey that never ends. In line with this metaphor, it is worth asking what would be a symbol capable of representing our faith, made up of relationships with God and with others; it might be more like an empty jar than a baptismal font.

Dario Bossi

 

Colombia. The Challenges of the New President.

The Colombian presidential election showed a clear victory for the centre-left candidate Gustavo Petro. Although it was by only 3 points, it is a difference that avoids the disputes that would have arisen if it had been closer.  It should be noted that the winning candidate, in the days before the election, mentioned the possibility of fraud.

It is an attitude that is becoming generalized in the American continent, as shown by United States politics with the position maintained by Trump after his defeat and the one that President Jair Bolsonaro is assuming because of which he could suffer.

The map of Colombia shows two clearly differentiated regions. The territories with coasts on the sea, whether the Pacific or the Caribbean, gave the victory to the winning candidate.

On the other hand, in those in the centre of the country, the defeated candidate, Rodolfo Hernández, won, with the exception of Bogotá, the capital, where Petro won even though it is located in the centre of the country. The urban vote – the violent social protests that the country suffered between 2019 and 2021 took place in this area – showed a predominance of the winning centre-left candidate, and instead the rural vote and that of the small towns turned in favour of Hernández, who, as an anti-political candidate was beginning to be perceived as the lesser evil by the traditional political system, which has been
the big loser in this election.

None of the factions into which the traditional structure of liberals and conservatives was divided reached the second round. This does not mean that its political and economic power has disappeared, and it will try to resist the changes that Petro will seek to impose.

His victory ratifies the electoral triumph of the centre-left that has been taking place in South America since the end of 2019. Then, in the Argentine presidential election, the formula composed by Alberto Fernández and Cristina Kirchner prevailed. The second Bolivian presidential election followed in 2020 – the first that took place at the end of 2019, led to an institutional crisis due to allegations of fraud against Evo Morales – which was won by his own party with the Luis Arce-David Choquehuanca ticket.

In 2021, Pedro Castillo won the Peruvian presidential election and in early 2022, Gabriel Boric won that which took place in Chile. The exceptions were Uruguay at the beginning of 2020 and Ecuador in 2021, where two centre-right presidents won: Luis Lacalle Pou and Guillermo Lasso. But the fact that will consolidate the shift to the centre-left is if, in October 2022, former President Lula prevails in Brazil over President Jair Bolsonaro, who is running for his re-election.

Meanwhile, the Venezuelan regime of Nicolás Maduro has been consolidated with an improvement in the economy and the reduction of the sanctions ordered by the Biden Administration. This trend distances the region from the United States, as evidenced at the IX Summit of Presidents of the Americas. Petro’s triumph – which he believed would modify his country’s marked alignment with Washington in terms of security – generated the enthusiasm of the Puebla Group, which brought together the ‘progressive’ leaders of the region, and expressions of approval by the Venezuelan regime.

Petro’s great challenge will now be governability in the face of misgivings and doubts from Washington, the business community, the Armed Forces, and the remnants of traditional politics. These have disappeared as a political option for power, but they maintain a significant number of legislators, with the ability to condition the Petro government, which would only have a third of the seats (the Parliament was elected months before the presidential election).

As for the right-wing populist Rodolfo Hernández, who joins the Senate, he will have only a handful of legislators, given that at the time they were elected, he was a candidate for whom less than 10% intended to vote. The markets show signs of mistrust and demand that Petro provides guarantees that give stability and reduce risks. But the other great challenge will be the issue of security – chronic in Colombia – which has been present for more than half a century and has not been resolved by the demobilization agreement with the FARC – the most important guerrilla group that has operated in the country – achieved by
former President Santos.

The National Liberation Army (ELN), the other guerrilla group that refused to participate in the peace accords, would agree to dialogue with the Petro government. But the reality today is more complex. The FARC dissidents that have rejected the peace agreement have a strong presence on the border with Venezuela and are linked to organized crime. Drug trafficking has spread and has taken over other activities, such as illegal mining. Paramilitary groups continue to be active and linked to organized crime.

Governability is not only a challenge for Colombia but also extends to other countries. In Bolivia, a political crisis has broken out within the ruling party over the presidential candidacy. President Luis Arce promotes his vice president, David Choquehuanca, as the ruling party’s candidate. The former President, Evo Morales, for his part, is seeking re-election, confronting both and putting governability at risk with the division of the ruling party in Congress.

In Peru, President Pedro Castillo does not have a majority in Congress, his party is divided, and he suffers from repeated allegations of corruption that put his permanence in power at risk due to the Peruvian constitutional system, which allows two-thirds of Congress to remove the President for ‘moral incompetence’.

In Chile, President Boric does not have a majority in Congress and faces growing criticism from the most radical wing of his coalition. Economic problems, social demands, union conflicts in the copper industry, and the violence of the Mapuche indigenous minority in the south of the country complicate governance.

But this problem also occurs in a centre-right government like that of Ecuador which, without a majority in Congress, faces growing protests in the streets, led by indigenous organizations that have caused the fall of several governments in the past. There are antecedents that allow us to measure the type of challenge that Petro will face. But they also show the existence of a regional problem.

Rosendo Fraga/Nueva Mayoria

Africa.Conquering Space.

Adopt a common political space strategy. Develop a constellation of satellites ‘made in Africa’ capable of guaranteeing independence in collecting data. Create a system of space policy by creating a system of governance. These are some of the goals of the African Union
in the field of space.

The advance of the technological revolution, whose progress was helped by the Covid 19 pandemic, is significantly affecting the internal and international balances of states. Great strides have also been made in the field of aerospace, to the point of leading some scholars to affirm that this will be the era of great space expansion. This is true if we consider that the new great powers – above all China – are adequately equipped to conquer this new frontier which is now one of the fundamental factors of the economies of the most advanced nations: proof of this is
growing financial investment. Even in the war in Ukraine, space infrastructures are playing an important role by enabling the Ukrainians to hinder the Russian advance thanks to their capillary observation through satellites of the crisis territories on which the battalions move as well as their strategic infrastructure.

123rf.com

The development of activities related to the space sector is also having a positive impact by generating a new economy. In this regard, we see effects related to satellite navigation, or the famous GPS (today we also have Galileo and GLONASS), which is becoming one of the indisputable assets of the superpowers aiming to have a satellite constellation linked to navigation and observation of the Earth. It is clear that in this new development process, the effects of which we may equate to those produced by the industrial revolution, the countries that will employ more resources in the innovation sectors will play a leading role in future geo-economic and geopolitical scenarios.
Space science is also extensively contributing to the realization of sustainable development processes. In this regard, we have only to consider the benefits that derive from it in terms of resource management from Earth observation through the acquisition of data relating to chemical and biological composition.

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Within this context, the African Union (AU) also intended to carve out its own space as early as 2015 when the 2063 Agenda was adopted. This is a document that, in tracing the strategic framework for the continent over future years, through initiatives in the field of economic development, political integration (we are talking about the creation of a federation or confederation of African states), the improvement of justice and democracy, also highlighted ambitions in the space sector.
This sector, in fact, could represent for Africa a useful development flywheel capable of responding to the needs of the continent, as well as encouraging technological innovation processes useful for guaranteeing a series of services whose access is still denied to a large percentage of the African population.
Indeed, the actions implemented in the space sector began to take their first steps in 2013 when the AU Commission assembled a group of experts whose purpose was to elaborate a strategy capable of creating a structure for the development and the operation of initiatives in this area but, above all, to build a long-term vision, within which to allow the public sector to dialogue with the private sector. There was already a consolidated awareness of the importance of space for achieving socio-economic objectives, managing crises resulting from natural disasters, monitoring climate change, marine activities and resources, conflicts, the spread of diseases and much more. This awareness constituted a solid basis for the conclusion of the first phase of the process which resulted in the adoption of the African space strategy and policy, presented in January 2016, whose main objective was to create a perimeter of rules that, in addition to ensuring the promotion of the agenda, would ensure that Africa aligns itself with international treaties.

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This is also important given the fact that, in the space sector, in addition to the principle of competition between powers, that of cooperation also applies. We could, in fact, argue that space by its very nature is cooperation and competition. It is cooperation because it is right that certain processes of a scientific nature are developed in synergy; while it is competition because the economic dimension is involved.
Among the main objectives indicated in the strategic agenda of the African Union is the promotion of intra-continental partnerships, the development of a considerable African space industry and the development of a constellation of ‘made in Africa’ ​​satellites useful for guaranteeing its own independence in the data collection. In addition, work is under way on the creation of a space policy implementation system through the creation of a system of governance. However, the achievement of this objective is not immediate both due to lack of funds and the institutional complexities due to the instability of some countries and the difficulties associated with the implementation of Commission communications at the national level and the creation of a coordination structure capable of operating both vertically and horizontally.

Cape Peninsula University of Technology (CPUT)

To date, it is reported that over 20 countries have reached remarkable levels in the development of space programs and 8 of these have launched about 40 satellites into orbit. But, certainly, the greatest of the achievements to date is represented by the launch from Cape Canaveral, Florida on January 13, 2022, of the first satellite constellation, of three nanosatellites, entirely designed and developed in Africa at Cape Peninsula University of Technology on a SpaceX vector. This is a truly remarkable result which places the research sector already on an advanced level. This constellation, nicknamed MDASat (Marine Domain Awareness), will have the task of collecting data to monitor the portion of the sea corresponding to the exclusive economic zone and so strengthen the protection of South Africa’s marine resources. The milestone reached by South Africa has its roots in the path that the country has followed since the 1950s, attaining important milestones over the course of these decades, including the construction of the first satellite in the early 1990s and the establishment, in 1995, of the South African Council for Space Affairs (SACSA) whose goal is the implementation of the South African space policy.
These signals clearly indicate the progress that the continent is making in the space sector, also due to the efforts made by the African Union. Such progress, if governed and directed well, could produce ground-breaking effects, and lead the continent towards sustainable development by activating important transformations of which the first beneficiaries could be precisely the countries currently living in a considerable state of poverty. (Open Photo: 123rf.com)

Filippo Romeo

 

 

 

 

 

Music. Houeida Hedfi. In the Rivers of the Soul.

Sounds with an unmistakably Arabian and Middle Eastern flavour, the sort of music that passionately involves those who hear it.

There are masterpieces that germinate far from the great circuits of the music business and pop up where you least expect them. This is the case of Fleuves de l’Âme by the Tunisian musician Houeida Hedfi. ‘Rivers of the Soul’ really, in the form of sounds with an unmistakably Arabian and Middle Eastern flavour, but at the same time usable and lovable even by ears not very accustomed to this type of sound.
Rivers of notes that flow from ancestral sources, but with the energy of contemporaneity, without forgetting that the word immediately evokes water, understood both as a vital element and a dynamic flow that often starts as light as a whisper and then grows to roar, and again softens into a peaceful flow. That is how it is also for Houeida and her music immersed in Middle Eastern and Mediterranean sauces.

Photo: PIAS

Fleuves de l’Âme, which took almost ten years of work – put together between Tunisia, France, and the Berlin studio of the well-known producer Dreijer – is an entirely instrumental album where each track includes the name of a river in the title. With the percussion to the fore, supporting arabesques of strings and piano and the flickering sounds of the bouzouki, the three-stringed mandolin dearly loved throughout the Middle East, is evident. Certainly, one of the most intense and exciting albums among those released in 2021 as part of the evergreen world music. A mix of avant-garde and folk, classical and minimalist music, interrupted melodies and intricate rhythms, something that cannot be heard in passing, music that challenges the attention and the mind.
An even more relevant work, if we consider that it is the debut of a 25-year-old musician. Houeida Hedfi is a multi-instrumentalist with a background as an economist; she cut her teeth in a band called Chabbouba, and first entered the record markets in 2011, appearing in a compilation of Tunisian artists. She is now based in Paris, a vital pole of multi-ethnic planetary pop for decades. But her heart and music continue to be above all in her native land and her cultural roots.

Photo: 123rf.com

Especially since, for Tunisians, music is of fundamental importance, as it accompanies and marks the salient moments of everyone’s public and private life: weddings, baptisms, birthdays, and popular celebrations; and the songs related to the various events are often handed down from generation to generation. The typical musical instruments of Tunisia are the tabl, a barrel-shaped drum, and the zukrah, a kind of bagpipe.
Artistically Houeida was enchanted by the stambali, a religiously inspired dance (the belly is seen as a symbol of fertility) characterized by hypnotic percussive rhythms, but her hunger for melodies soon led her to a more varied stylistic hypothesis that mixes modernity and tradition, ancient instruments and electronics, classical echoes, and pop modernisms.
Fleuves de l’Âme is a splendid example of this, as well as a perfect promotional spot for a country that, despite its troubles, continues to represent an essential piece of Mediterranean culture. (Photo: SoundCloud)

Franz Coriasco

Sri Lanka. What next?

At the height of the numerous protests that have swept through Sri Lanka over the past 4 months, a crowd of protesters stormed the presidential palace in the capital Colombo, forcing President
Gotabaya Rajapaksa to flee.
Former Prime Minister Ranil Wickremesinghe is elected as the ninth President via a parliamentarian election. Uncertain future.

On Saturday 9 July, on board a military plane, President Rajapaksa headed first to the Maldives and then to Singapore where he resigned in front of the Sri Lanka ambassador on 15 July. On July 20, former Prime Minister Ranil Wickremesinghe was elected as the ninth President via a parliamentarian election.

He won the election with backing of the ruling Sri Lanka Podujana Peramuna party (SLPP) which had the most seats in parliament. Wickremesinghe is due to serve for the rest of Rajapaksa’s term, until November 2024. However, there are concerns his election signals an unstable future for Sri Lankan politics, with protesters vowing to unseat him just as they did Rajapaksa.

The institutional crisis in Sri Lanka was triggered by the collapse of the economic system. Totally dependent on foreign countries, in the early months of 2022, the island found itself without the currency reserves necessary to pay for imports of essential goods such as food,
oil and medicines.

The collapse of reserves is mainly linked to the decrease in remittances from abroad, which have reached their lowest levels since 2012, and to the crisis in the tourism sector caused by the pandemic and the deterioration of security conditions following the Easter 2019 attacks claimed by the National Thowheeth Jama’ath – a local Islamist group affiliated with ISIS – which caused about 270 victims and
over 500 injured.

The controversial policies promoted by the Rajapaksa brothers, characterized by poor strategic vision, contributed to aggravating the structural problems of the Sri Lankan economy. In particular, the reduction in taxes and the cut of about 7 percentage points in VAT, which went from 15 to 8%, approved by the government in November 2019 to boost domestic consumption, contributed to the deterioration of the macroeconomic situation.

In fact, thanks to the pandemic and lockdowns, the tax cut has produced a drastic reduction in overall revenue that has weakened the country and paved the way for rating agencies to downgrade. Even the recent decision by the Central Bank of Sri Lanka to devalue the rupee, aimed at the government’s intentions to attract remittances and investments, ended up favouring a surge in inflation which reached 54.6% on an annual basis in June. Even an innovative measure such as the ban on the use of chemical fertilizers has proved short-sighted to the test of facts, causing a drop in crop yields of up to 60% in the central-northern districts of the country.

At international level, the end of the Rajapaksa era could translate into a gradual downsizing of the Chinese presence in Sri Lanka. The strong ties between Colombo and Beijing date back to the years of post-civil war reconstruction and have evolved due to the diplomatic action and political choices of the Rajapaksa. Subsequently, the inclusion of Sri Lanka in the 21st Century Maritime Silk Road, the maritime chapter of the New Silk Road, favoured Chinese penetration into the economic system of the island.

Over time, Beijing’s attention has turned to strategic infrastructures with investments useful to realize the Colombo Port City Project, funded by China Harbour Engineering, or the construction of the Magampura Mahinda Rajapaksa port, commonly known as Hambatota, built thanks to the funds of the EXIM Bank of China and then sold under management to Beijing due to Colombo’s inability to honour the loans.

Overall, Chinese investments in infrastructure on the island amounted to about 12.1 billion dollars between 2006 and 2019, years in which, except for the parenthesis linked to the electoral defeat of 2015, the Rajapaksa dominated the political life of the island.

China’s economic commitment in Sri Lanka has sparked a wide debate on the real impact of investments and the island’s ability to cope with its debts, at the risk of ending up in the so-called “debt trap”. While, on the one hand, the ongoing crisis poses challenges to relations between China and Sri Lanka, on the other it seems to present an opportunity for Narendra Modi’s India. In fact, in a revival of what happened at the end of the civil war in 2009, Sri Lanka needs the help of the main regional players, namely India and China, and international financial institutions.

In this context, in the face of the lukewarm reaction from Beijing, Delhi has shown itself to be particularly reactive in wanting to support the island. In a short time, India has pledged about $ 4 billion in loans, credit lines and currency swaps, in order to guarantee Sri Lanka the purchase of basic necessities. Overall, Delhi has shown that it wants to take advantage of the space left momentarily by Beijing to turn the crisis into an opportunity. The goal is to regain lost ground in a country that fully falls within the priorities of the Indian neighbourhood strategy called “Neighbourhood First”.

Despite invaluable Indian support, Sri Lanka’s future remains tied to the support of international financial institutions such as the World Bank (WB) and the International Monetary Fund (IMF).
While the former is providing the island with the necessary liquidity to buy gas and fertilizers, the IMF can offer Colombo a structural solution to overcome the crisis.

For this reason, negotiations have been underway for months between the Washington-based institution and the island which should end with the activation of the Extended Fund Facility, the IMF tool useful for resolving medium-long term imbalances in the balance of payments. However, negotiations are also progressing slowly due to the inability of the Sri Lankan political class to implement the agreed reforms.

Although IMF support for the island is not new, the negotiations over recent weeks could take on a broader political significance. In fact, Sri Lanka recently, on the basis of what has been done by other regional players such as India, contacted Russia in an attempt to obtain oil at a discounted price.

This move, in addition to fully inserting the island in the wider diplomatic competition underway between the West and Moscow, could incentivize the IMF to accelerate the closing of the deal. For its part, however, Sri Lanka must find a quick solution to the institutional crisis so as to be a credible interlocutor in the eyes of the Fund.

The current crisis, therefore, could impact on Sri Lanka’s international and regional positioning. At the moment, China does not seem interested in playing a central role in the affairs of the country and this leaves open a space that India could try to exploit. In this context, the flight of President Rajapaksa to the Maldives, a country historically close to Delhi, also signals the central role played by the subcontinent in this phase. In addition to the competition between India and China, there is the increasingly important role of international financial institutions which represent the only lifeline for a sinking country.

However, in the short term, Sri Lanka does not seem capable of resolving the severe economic crisis. The momentary lack of an internationally recognized political leadership, in fact, deprives the IMF of interlocutors and prevents the reaching of an agreement that appears for the moment only postponed. In the absence of a sudden change of policy by Beijing in the coming months, it is possible to foresee an expansion of Indian influence in Sri Lanka that would partially rewrite the balance in the Indo-Pacific. Any repositioning of the island, however, would be fragile as it is essentially linked to necessity rather than a clear strategic choice.

Moreover, in the long run, China is unlikely to abandon its assets in the country entirely after years of political and economic investment. In light of what has been described, it is possible to imagine that Sri Lanka will turn into one of the main theatres of the clash between Delhi and Beijing in which the effectiveness and prospects of their respective regional strategies will be measured. (Photo:123rf.com)

Tiziano Marino/CeSI

Nollywood in Netflix Sauce.

The Blood Sisters miniseries has disembarked on Netflix. Filmed during the pandemic by Biyi Bandele (Half of a Yellow Sun, Fifty) and Kenneth Gyang (Òlòtūré, Confusion Na Wa) and produced by EbonyLife Studios, the 4-episode miniseries has already found considerable success both in Nigeria as well as in the UK and the United States.

The story begins with the luxurious celebrations for the engagement of Sarah, a sweet and beautiful girl of humble origins, and Kola, a powerful manager of a pharmaceutical company. The party, however, is upset by the death of Kola who, after neutralizing the killer sent by her older brother, is killed (in self-defence) by Kemi, Sarah’s best friend.
To escape the police and the revenge of the powerful Kola family, the two women hide in the slums of Lagos waiting for an opportunity to leave the country. During their escape, the two protagonists must defend themselves from greedy and violent characters. The foremost of these is the mother of Kola, head of the family, linked by an ambiguous relationship with her favourite son Kola.
She is as sweet and understanding with Kola as she is cruel and disparaging with her other two children. Femi, the older brother who lives in the shadow of Kola harbours a desire for revenge with his power-hungry wife Olayinka. And Timiyen, the ‘mistaken’ sister, a drug addict in the process of detoxification.

Scene from Blood Sisters (Photo: Netflix)

Sarah’s parents are certainly no better. Greedy social climbers from an Igbo village, they are more interested in the loan given them by Kola’s family than in their daughter’s happiness. As a corollary, there are other male characters who are not particularly noteworthy. Cops, detectives, killers, and traffickers are even less convincing than the protagonists.
Directing, set design, acting, costumes and dialogues, all defer to the classic stylistic features of a Nollywood (the Nigerian film industry) in a Netflix sauce. Nothing new then despite producer Mo Abudu’s bombastic statements: “Blood Sisters is a crime thriller, which is a new genre for us, so the prospect was inspiring and very exciting! It was also a particularly unique and intense experience; we shot it during the pandemic, but we stayed true to the vision we share with Netflix, which is to tell authentic and exciting African stories with superb production levels”.

(Photo Netflix)

Other enthusiastic statements warn us that the world would finally be ready for a 100% Nigerian and at the same time universal story. This is why it was shot in English with micro forays into Igbo and Pidgin. The promotional material states that the series is an ode to Lagos, a commercial megalopolis where different social classes coexist. It would be precisely the economic dynamics between rich and poor that constitute the international element, some argue, making an unlikely comparison with Squid Game. Others extol the feminist theme.
A story of sisterhood and women’s emancipation that denounces domestic violence and systemic corruption. Unfortunately, these good intentions are not enough to make it a series of innovative qualities. We find the woman behind the scenes, Mo Abudu, a tireless African media mogul, much more interesting.

Photo from the premiere of Blood Sisters held in Lagos. (Netflix)

Ambitious and determined, she started her career as a talk show host. In 2013 she founded the EbonyLife Media network which produced more than 5,000 hours of content including The Wedding Party one of the most successful Nigerian films. With offices in Lagos, London, and Los Angeles, EbonyLife Media works with international partners to develop African stories imbued with Black Consciousness for the continent and the diaspora. Mo Abudu’s empire also includes the EbonyLife Creative Academy in partnership with the Lagos state government and the EbonyLife Space, a luxurious event and cinema resort where, in fact, the first episode of Blood Sisters was filmed. (Open Photo: Netflix)

Simona Cella

 

Ethnic Variety.

The period of Dutch colonization made the country one of the main crossroads of both the slave trade and the migration of labour to be employed in plantations and mines, leaving as a legacy the multi-ethnicity dictated by the mixing of cultures, languages, and religions.

This, however, has had little effect on the divisions between the various ethnic groups which, in fact, can still be found today. Among the most represented ethnic groups, there is that of the descendants of immigrants who came from Asia, hired by the Dutch at the end of the nineteenth century, but also that of the Afro-Surinamese. The Hindus represent the largest ethnic group with 148,443 inhabitants, then there are the Cimarron with 117,567 inhabitants, the Afro-Surinamese with 88,856 inhabitants, the Javanese (coming from the island of Java, an ancient possession of the Dutch East Indies) with 73,975 inhabitants, the mixed ethnic group with 72,340 inhabitants and finally the indigenous with 20,344 inhabitants, including the Maho community. Due to their presence, Suriname joined the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP), pledging to recognize the right of these peoples who traditionally occupy those territories.

Schoolgirl, Paramaribo. ©feije/123RF.COM

As regards the Afro-Surinamese it is good to point out that the ethnic group is divided into two sub-groups: Creoles and the Maroons-Bushinengue. The latter, whose name indicates the numerous clans of descendants of slaves of African origin, are divided in turn into six tribes, concentrated mainly in the easternmost part of the country: Ndyuka (Aukan), Saramaccani, Paramaccani, Kwinti, Aluku (Boni), and Matawai. In the country, there is also a group composed of descendants of Lebanese traders and another of descendants of Sephardic Jews, as well as descendants of European colonizers who amount to about 1% of the population. To these groups, we must add the new generation of immigrants who have arrived in recent decades from China, Brazil, Cuba, and Haiti. Its varied ethnic composition makes Suriname also a multilingual country and, in addition to the local language the Sranan Tongo, Dutch is spoken which has, since the colonial period, been the official language, together with Hindi, Javanese and Sarmacha.
Although Dutch is the official language, it is spoken only by a minority of people while Sranan Tongo is recognized as a lingua franca as well as being the most widespread locally. However, despite its widespread use and although it has an official grammar, only very few people are able to read or write it. The different ethnic groups also have their own native languages. Hindus speak Sarnami, which is a local variation of Hindi spoken by their ancestors, and the Javanese speak Bangsah Jawa whose linguistic structure is very similar to the language spoken in Java.

Interior view to Saint Peter and Paul cathedral in Paramaribo. ©homophoticus/123RF.COM

While indigenous tribes have managed to pass on and preserve their original linguistic heritage, today they are losing it as younger generations are less inclined to its conservation. There are also the Cimarron tribes with their native languages and the Chinese and Brazilian migrant communities who respectively contributed to the spread of their languages. The largest number of indigenous and Cimarron tribes are concentrated in the remote interior of Suriname, where they mainly live in villages along the country’s major rivers. Both ethnic groups are made up of different tribes. Hindus and Javanese are also historically concentrated in some specific areas of the country, namely in the districts of Saramacca and Nickerie.

Mosque in Surinamese countryside. 123rf.com

This variegated social composition has had an impact, as anticipated, also on the religious factor. This has meant that multi-religion has become one of the characteristic aspects of the country where, within this mosaic, Christians represent the largest component with 40% of whom 21% are Roman Catholics, 11.18% are Evangelicals, 11.16% are Moravian, 0.7% are Reformed, 0.5% are Lutheran, and 3.2% belonging to other strands. Hindus come next with 19.9% of which 18% are Sanatan Dharm, 3.1% Arya Dewaker and 1.2% belong to other variants of Hinduism. Muslims amount to 13% and are divided into Sunnis 3.9%, Ahmadiyya 2.6%, and 7.3% to other strands of Islam. Then there is a 10% of the population that follows mixed cults such as Jehovah’s Witnesses, Agama Jawa, Judaism, Winti, etc.
The country’s multi-ethnic character has also had a completely positive influence in the musical field, in which a lively soul and jazz scene was born with European, African, North American, and Asian influences. Surinam! a compilation released in 2012 by a Dutch record company, Kindred Spirits, had great success in this area, including the best dance and funk productions released in Suriname between the seventies and eighties. (F.R.)

 

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