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World military expenditure passes $2 trillion; increases slightly in Africa.

Total world military expenditure increased fractionally in 2021 to reach $2 113 billion, surpassing the $2 trillion mark for the first time, new research by the Stockholm International Peace Research Institute (SIPRI) has revealed. Military spending also increased in Africa.

SIPRI saw the seventh consecutive year of spending increases, with the five largest spenders last year being the United States, China, India, the United Kingdom and Russia, together accounting for 62% of expenditure.

“Even amid the economic fallout of the Covid-19 pandemic, world military spending hit record levels,” said Dr Diego Lopes da Silva, Senior Researcher with SIPRI’s Military Expenditure and Arms Production Programme. “There was a slowdown in the rate of real-terms growth due to inflation. In nominal terms, however, military spending grew by 6.1%.”

As a result of a sharp economic recovery in 2021, the global military burden  – world military expenditure as a share of world gross domestic product (GDP) – fell by 0.1 percentage points,  from 2.3% in 2020
to 2.2% in 2021.

Military expenditure in Africa increased by 1.2% in 2021 to an estimated $39.7 billion, SIPRI reported. The total for Africa was almost evenly split between North Africa (49% of the regional total) and sub-Saharan Africa (51%). Over the decade 2012–21, African military spending followed three distinct trends. It first rose continuously between 2012 and 2014, followed by four years of decline until 2018 and then three consecutive years of growth until 2021, to give an overall increase of 2.5%.

In 2021 North African military expenditure totalled $19.6 billion, 1.7% lower than in 2020, but 29% higher than in 2012. The long-standing tensions between the two largest spenders in North Africa — Algeria and Morocco – worsened in 2021.
Algeria’s military expenditure fell by 6.1% in 2021, to reach $9.1 billion, while Morocco’s spending grew by 3.4%, to $5.4 billion.

In 2021 military expenditure in sub-Saharan Africa totalled $20.1 billion, 4.1% higher than in 2020, but 14% lower than in 2012. The increase in 2021 was the first in sub-Saharan Africa since 2014 and was primarily driven by Nigeria, the biggest spender in the subregion.
Between 2020 and 2021, Nigeria raised its military spending by 56%, to reach $4.5 billion. The increase came in response to Nigeria’s various security challenges, such as attacks by Islamist extremists and
separatist insurgents.

South Africa, the second largest spender in the subregion, cut its military expenditure by 13%, to $3.3 billion in 2021. The country’s prolonged economic stagnation has severely impacted its military budget.

In 2021 Kenya, Uganda and Angola were, respectively, the third, fourth and fifth largest military spenders in sub-Saharan Africa. Over the decade 2012–21, Kenya and Uganda have both faced insurgencies that have influenced their military spending.

Between 2012 and 2021, military expenditure rose by 203% in Uganda but remained relatively stable in Kenya (down by 4.5%). Military spending by Angola fell by 66% over the same period. The worsening economic conditions in Angola from around 2015 — largely caused by low oil prices and slumps in its oil production — and the slow pace of economic recovery in more recent years were central to the sharp drop in Angolan military spending over the decade.

US military spending amounted to $801 billion in 2021, a drop of 1.4% from 2020. The US military burden decreased slightly from 3.7% of GDP in 2020 to 3.5% in 2021.

US funding for military research and development (R&D) rose by 24% between 2012 and 2021, while arms procurement funding fell by 6.4% over the same period. In 2021 spending on both decreased. However, the drop in R&D spending (–1.2%) was smaller than that in arms procurement spending (–5.4%).

“The increase in R&D spending over the decade 2012–21 suggests that the United States is focusing more on next-generation technologies,” said Alexandra Marksteiner, Researcher with SIPRI’s Military Expenditure and Arms Production Programme. “The US Government has repeatedly stressed the need to preserve the US military’s technological edge over strategic competitors.”

Russia increased its military expenditure by 2.9% in 2021, to $65.9 billion, at a time when it was building up its forces along the Ukrainian border. This was the third consecutive year of growth and Russia’s military spending reached 4.1% of GDP in 2021.

“High oil and gas revenues helped Russia to boost its military spending in 2021. Russian military expenditure had been in decline between 2016 and 2019 as a result of low energy prices combined with sanctions in response to Russia’s annexation of Crimea in 2014,” said Lucie Béraud-Sudreau, Director of SIPRI’s Military Expenditure and Arms
Production Programme.

The ‘national defence’ budget line, which accounts for around three-quarters of Russia’s total military spending and includes funding for operational costs as well as arms procurement, was revised upwards over the course of the year. The final figure was $48.4 billion, 14% higher than had been budgeted at the end of 2020.

As it has strengthened its defences against Russia, Ukraine’s military spending has risen by 72% since the annexation of Crimea in 2014. Spending fell in 2021, to $5.9 billion, but still accounted for 3.2% of the country’s GDP.

China, the world’s second largest spender, allocated an estimated $293 billion to its military in 2021, an increase of 4.7% compared with 2020. China’s military spending has grown for 27 consecutive years. The 2021 Chinese budget was the first under the 14th Five-Year Plan, which runs until 2025.

Following initial approval of its 2021 budget, the Japanese Government added $7.0 billion to military spending. As a result, spending rose by 7.3%, to $54.1 billion in 2021, the highest annual increase since 1972. Australian military spending also increased in 2021: by 4.0%, to reach $31.8 billion.

“China’s growing assertiveness in and around the South and the East China seas have become a major driver of military spending in countries such as Australia and Japan,” said SIPRI Senior Researcher Dr Nan Tian. “An example is the AUKUS trilateral security agreement between Australia, the United Kingdom and the United States that foresees the supply of eight nuclear-powered submarines to Australia at an estimated cost of up to $128 billion.”

UK/Rwanda. Immigration. A Problematic Agreement.

An unprecedented initiative that provokes contrasting opinions and evaluations. A double standard in migration policy.

 There have been reactions both in favour and against the recent agreement between Great Britain and Rwanda regarding asylum seekers in the United Kingdom and their possible diversion to Rwanda. The agreement was signed on April 14th.

Regardless of whether or not what has been decided happens, it was certainly harmful to hear the comment: “Why are these people being sent to a rubbish country? Why are they diverted to a poor country
like Rwanda?”

Rwanda is a country with its own values ​​and it does not shy away from playing its part in affirming the dignity of those who have suffered humiliation and discrimination, given that there are many Rwandans who know what it means to be rejected and not accepted, having lived for several years as uninvited guests in other countries.

As happened after 1959, with the end of the Belgian monarchy and colonialism, many Rwandans lived as unwelcome refugees and their children could not enjoy a good education and all were discriminated against in accessing good health facilities.

Moreover, after the 1994 genocide against the Tutsis, which resulted in the deaths of one million Tutsi and Hutu Rwandans, all Rwandans know that what happened in their country then reflects situations that occurred in many other parts of the world. At the height of the genocide crisis, they felt abandoned by everyone.

Those who believe that Rwanda should not welcome people rejected by powerful nations should therefore read the history of Rwanda. Knowing what it means to be rejected, Rwandans are willing to welcome all those whose dignity is trampled on by wealthy nations.

“Love does not care if a brother or sister comes from one place rather than another – writes Pope Francis – since love breaks the chains that keep us isolated and divided; instead, bridges must be built. Love makes us able to create a large family where one feels at home. Love is expressed in compassion and respect for the dignity of all“.

Considering refugees as normal people, Rwanda has been able to welcome thousands of refugees from different countries: the DR Congo, Burundi, Libya and Afghanistan. These are not just statistics but men and women of flesh and blood.

The Social Doctrine of the Church gives us clear indications as to what to do for those in need. We must invest in people and offer them the space to find the opportunity to live in dignity. The UK and other European nations are certainly to blame for the double standard used in the reception offered to refugees and asylum seekers.

Suffice it to look at the modality in place towards the Ukrainians welcomed with open arms in many European countries.
While it is true that Ukrainian refugees are to be welcomed and supported seriously, the commendable way in which they have been treated by various nations also shows the discriminatory tendencies in place vis-à-vis non-white refugees.

Strong political will is therefore needed to deploy the resources needed to address the reasons why people seek asylum in the first place. In this sense, it must be said that many African leaders have so far done a disservice to their people. And they will be called to account for it. (photo: 123rf)

Marcel Uwineza
Rwanda

 

 

DR Congo. An Oasis of Hope.

The Telema Mental Health Centre in Kinshasa is a place where the mentally ill are welcomed and respected. We saw it for ourselves.

Many mentally ill people roam the streets of Kinshasa. It is easy to see what they are. They walk alone, half-naked, with shabby, dirty clothes and dishevelled hair. They live off people’s charity and are often exposed to aggression and insults, so that their behaviour becomes violent. They can disappear without anyone noticing.In most cases, their relatives, who are often poor, are forced to abandon them due to the impossibility of taking care of them. Not even the state assumes its own responsibility. Kinshasa is not the exception in Africa. In many other cities on the continent, the problem is repeated. According to the World Health Organization (WHO), more than 10 per cent of Africans suffer from some type of mental disorder, but the budget that governments allocate to fight this type of pathology is almost non-existent and neuropsychiatry services in hospitals are very rare.

WHO recommends one psychiatrist for every five thousand inhabitants, but in many sub-Saharan African countries, there is one for every hundred thousand.
Mental illnesses encompass a wide range of neurological and psychotic conditions. The former affects the central and peripheral nervous systems, the most common being dementia, strokes, epilepsy, multiple sclerosis, and migraine. Psychotic disorders, on the other hand, cause a distortion in the perception of reality and are characterized by the appearance of abnormal ideas and feelings, including depression, phobias, compulsive obsessions, schizophrenia, bipolar disorders, etc.

Mental health
To bring hope to Kinshasa patients affected by these pathologies, the Hospitaller Sisters of the Sacred Heart have founded the Telema Mental Health Centre, which in Lingala means ‘get up’. The first hospital sisters arrived in Kinshasa in 1989 at the request of the local Church, which saw itself helpless and wanted to offer a solution to the sick who wandered the streets. Two years later, in 1991, the Telema Centre was inaugurated in the Matete district of the Congolese capital.
This mental health hospital has already grown. More than 50,000 consultations are performed each year, and about 4,000 new patients were registered last year alone.

Sister Christine Laure is from Cameroon; she graduated as a nurse in her country and specialized in psychiatry in Burkina Faso.
She arrived in the DRC in 2005 and since 2018 she has been the director of Telema.
According to her, the main problem they face is people’s lack of awareness of mental illness. “When someone shows symptoms of a mental disorder, the family doesn’t think about coming to the hospital in the first place. They think it’s a spell, a matter of witchcraft and they go either to the sorcerer or to a priest to pray to free the sick from the evil spirit, so that when they arrive at the hospital, they have already wasted precious time”.
This finding justifies the awareness programs that the Centre carries out through a bulletin on mental health, radio programs and visits to schools and churches to sensitize students and parishioners. “The goal is to prevent the marginalization of the mentally ill – says Sister Christine -, so that they understand that mental illnesses are like all the others and that they have their causes and their effective treatments”.

Telema is also a multifunctional mental health centre and organizes training sessions for the health personnel of other medical institutions in the city, through which it provides valuable knowledge in neuropsychiatry. In Kinshasa, there are private psychiatry clinics – available only to patients with financial means – and also the Centre Neuro Psycho Pathologique (CNPP) of the University of Kinshasa, though it currently has very few activities. This fact makes the Telema Centre practically the only one in town that takes care of the mentally ill. “We came to Kinshasa to be close to the poor – says Sister Christine – everyone can access it because a consultation never costs more than 3,000 Congolese francs – less than two euros – and when families do not have the means to pay for medicines, we help them too”.
Medicines for neuropsychiatric diseases are highly controlled and not all suppliers can facilitate their importation. However, thanks to the collaboration of various pharmaceutical companies and numerous internal and external benefactors, the Telema pharmacy meets the needs of its patients. Sister Christine acknowledges that during the pandemic, due to the shortage of medicines, various patients had to suspend their treatment.One of the priorities of the hospital sisters is not to isolate the sick in hospitals or reception centres, but to sensitize families so that they learn to live with their loved ones and take care of them, despite the fact that the treatments are prolonged and require a lot of patience.

The director of The Telema Mental Health Centre, sister Christine Laure,

To ensure its functioning, the hospital has around 25 health workers, including the Sisters Hospitallers. “All the staff have specific training in psychiatry. Furthermore, we require a minimum of religious training from our staff because we want those who work here to know our charisma and spirit of work. In the case of the sick, all are received without any distinction”, says the nun.
In a wing of the Centre, there is also a professional workshop where around thirty people are involved in sewing, embroidery, and the creation of objects of all kinds with a dual purpose: therapy and self-financing. Its famous cloth dolls are the flagship product of the workshop.

Enrique Bayo

 

Climate Change and Advocacy. Planting Bamboos.

In the Philippines, the missionaries of the Society of the Divine Word (SVD) are committing to plant 100,000 seedlings of Bamboo by 2022. With an ambitious goal for planting 1 billion bamboos by 2030, collaborating with the local churches of parishes and dioceses in the Philippines. But why Bamboo?

The first reason is climate change. Bamboo absorbs 35% more carbon dioxide than an ordinary tree. A hectare of Bamboo absorbs 12 tons of carbon dioxide annually. Second, bamboos prevent erosion and flooding. A clump of Bamboo will absorb 30,000 litres of water annually.
The third reason is that the Bamboo is useful for livelihood. The shoots are processed and bamboo poles are made into furniture and construction material.

The Filipino government estimates that if we plant a billion bamboos, this will result in 15 billion dollars in annual income. We believe that this is a conservative estimate. We think it will reach up to 25 billion dollars annually if we put the right factories in the right places and have massive bamboo planting.

As Missionaries, we have the hope that we can do this; that we can plant a billion bamboos, absorb gigatons of carbon dioxide from the air, give jobs to a lot of people, and prevent erosion and flooding, which caused a lot of damage to property and even to life.

We therefore would like to call on everyone in the whole Philippines and in the whole world to join us. We are now partnering with the Global Climate Action Project, and they are making an App for us with a geotagging feature to monitor the number of bamboos planted. After joining our baseline data, you can see it in Google Maps afterwards. So, we would like to thank the many people in our bamboo advocacy.

We hope to make a difference because otherwise, climate change will become irreversible. We have no other choice. This is the only planet that we have. Let us take Care of it for ourselves and future generations.

The scientists are saying the year 2030 is the deadline. We must keep global warming at no more than 1.5°C by 2030; otherwise, climate change will become irreversible. We now know that the bamboo can help mitigate climate change, prevent erosion and flooding, and increase people’s economic profit and well-being, especially that of the poor.

Planting one billion bamboos is not an idle dream. In the Philippines, we are responsible only for 2% of greenhouse gases, but we will be the first ones to be hit by super typhoons. We believe, first of all, that awareness is widespread. Secondly, the government has said that every village is to have a seedling nursery. And there is a law called The Philippine Bamboo Industrial Development Act.

The government will fund the seedling nurseries, supporting the building of factories to produce engineered Bamboo. Logging is already outlawed in the Philippines. It’s forbidden to cut a tree without permission from the Department of Environment and Natural Resources.

We have made our move. As missionaries, we have decided to have 100,000 bamboo seedlings planted by 2022.
One interesting initiative is that elementary, high school and college graduates cannot graduate and are not given their diplomas if they do not plant ten trees each. So that’s it.

That would be a lot because we have 28 million elementary school students. How many will graduate? Then we have college graduates also.

We really believe that this is doable. We may not succeed but it is possible. It is not an impossible dream to plant 1 billion bamboos in the Philippines, absorb gigatons of greenhouse gases, prevent erosion and flooding, the loss of lives and property and give jobs to thousands of people. The government is already mobilizing. They only need some help from the developed countries responsible for most of the greenhouse gases that plague us now, especially in the Philippines.

The churches are also mobilizing. Archbishop Emeritus Antonio Ledesma, said he would talk to all the bishops so that the whole diocese and all the dioceses in Mindanao may help in this bamboo advocacy. (Photo: 123rf.com)

 Benigno B. Beltran

 

 

 

 

 

 

Morocco. Tazert. “Our doors are open to all”.

Four African Sisters have restored life to a monastery founded in 1931 by a French Franciscan in the Berber village of Tazert.  

We are in Tazert, a Berber village of 3,500 inhabitants sixty kilometres from Marrakech. “This is an oasis of peace for anyone who comes to visit”, says Sister Noellie Kabore, a Burkinabé nun at the head of the small Franciscan community which for two years has given new life to a place with a long history of Christian presence in Islamic lands. The monastery of the Visitation was founded in 1931 by Father Charles-André Poissonier, a French Franciscan fascinated by the experience of Charles de Foucauld, a hermit among the Tuareg who will be proclaimed a saint in May. The unique experience of faith and dialogue of Poissonier, who became known among the Berber communities as ‘the man with hands of light’ who helped the sick and the poor, was born from the fusion of the spirituality of the poor man of Assisi with that of the ‘universal brother’. He died of typhus in 1938 at the age of 40, having left the monastery to the Franciscans, who were replaced four decades later by a community of Melkite Poor Clares, who carried on the commitment of closeness and support to the people.

A traditional berber village high in the slopes of the Atlas Mountains. 123rf.com

In 2013, however, faced with the lack of new vocations to guarantee their presence, the nuns, now elderly and weak, left Tazert, explains Sister Noellie. The monastery, now owned by the diocese of Rabat, would have succumbed to the wear and tear of time if the Belgian foundation Coeur Maghrebin, committed to the development of the local community, had not taken steps to protect and restore it. Eventually, in late 2019, the Sisters of St. Francis of Assisi, a congregation whose motherhouse is located in Montpellier and which already had a presence in Mohammedia, responded to the appeal of Cardinal Cristobal Lopez Romero, Archbishop of Rabat, not far from Casablanca.
At the foot of the Atlas Mountains, in a rural and traditional context marked by material and educational poverty, a group of African women made their home, ready to revive what was to be both a place of prayer and interreligious dialogue, a contemplative reality but also a reception and spiritual retreat facility with a guesthouse of about twenty rooms.

“Our doors are open to all”, confirms Sister Noellie, whose previous mission was in the Democratic Republic of Congo. “There are foreign pilgrims and tourists, religious and laypeople from Moroccan parishes, young people who come for retreats or periods of formation. Muslims from the area also come to visit us or just to look round”. The monastery, inspired by native architecture, is in fact a familiar presence for the people of Tazert especially since the nuns who live there certainly do not remain closed inside its clay walls. Sister Martine Ko, a thirty-year-old Togolese who is the youngest of the group (the ‘eldest’, the Burkinabè Sister Annie Bamogo, is only fifty years old), works at the village dispensary as a nurse. Sister Prisca Simtaya, also from Togo, works instead at the embroidery workshop created by the Coeur Maghrebin foundation to offer the 90% illiterate inhabitants opportunities for income and emancipation. “This is a reality which today involves almost a hundred women”, says Sister Prisca.
“In the workshop, they make hand-quilted linen sheets, tablecloths, tunics, which are then sold both in various shops in Marrakech and abroad, through solidarity channels that also promote the production of items at the customer’s request”.

Berber people living in the moroccan mountains between Midelt and Erfoud. ©rudiernst/123RF.COM

In addition to training in traditional embroidery techniques, the workshop provides literacy and computer science courses. The craftwork, from which the entire village benefits, is also an opportunity to get together and form relationships between the nuns and the seamstresses. “As the women work, they chat, laugh and sing, while the children play on the patio. This is how friendship is born”. “We share the difficulties and aspirations of the people, who welcomed us with great affection when we arrived. People were really happy to see the monastery reopen! When we walk through the streets of Tazert there is always someone who greets us, who offers us a coffee”, says Sister Prisca.
In Morocco, the Catholic Church has about 30,000 faithful, 0.1% of the population, which is almost totally Muslim. Catholics are mainly Europeans and young people from sub-Saharan Africa, who come to study, and migrant workers. The faithful, in the two archdioceses of Rabat and Tangier, belong to 35 parishes and are assisted by 46 priests and various religious orders. Among the main areas of the Church’s commitment are education, social assistance and the promotion of dialogue between Muslims and Christians.

 Chiara Zappa/MM

 

The Spider and the Sky God’s Stories.

The Chief of the Sky Gods had many stories to tell. As Spider listened to the stories of the Sky God, he said to his wife, “I am going to the Chief of the Sky Gods and buy his stories. Then the people will call them Spider Stories. And all the people will remember me.”

Spider went to the Chief of the Sky Gods and bowed before him. “Great God of the Sky, I wish to buy your stories.”  “What makes you think you will be able to buy my stories? – said the Sky God -. Many wise men have tried to buy my stories.”

“I know I shall be able to buy them,” said Spider. The Sky God looked at Spider a long time. Then he said, “The stories can only be bought for Python, the Big Snake, and the Hornets who can sting you to death and Leopard who is very fierce and can kill you.”

Now Spider was very small but he and his wife were very smart. He went home to his wife and told her what the Sky God had said. They talked together for a long time. Then the wife said, “Cut a long branch from a tree and cut some vines that are like rope. The Water Spirit will tell you what to do with it.”

Spider cut the branch and the vines. He went to the stream where Python, the Big Snake lived. He sat by the stream and started to sing. “It is as long as he is No, it is not as long as he is Yes, it is as long as he is.”

Python heard Spider singing and called to him, “What are you singing about, Spider?” Spider laughed. “My wife says that you are as long as this branch. But I say that you are not as long as this branch.” Python, the Big Snake said, “Measure me,” and he came out of the stream and lay out straight on the bank.

Spider laid the branch beside Python’s body. He quickly tied Python to the branch with the vines that were like ropes. Spider said, “I shall take you to the Chief of the Sky Gods.”

The Sky God looked at Python tied to the branch and he said, “Spider, you have brought Python. But there is still something that you must do. Bring me the Hornets.”

Spider went home to his wife and said, “The Chief of the Sky Gods looked at Python. Then he said, `Bring me the Hornets.’ I am afraid the Hornets may sting me to death.” “Spider – his Wife said -. Get a large gourd and fill it with water. The Spirit of the Water will tell you what to do.”  Spider found a big gourd and filled it with water. Then he put a big leaf on his head.

In the forest the Hornets were flying in and out of their nest. Spider sprinkled half of the water over the Hornets. He poured the other half of the water over his head. Spider cried, “The rains are coming. The rains are coming, and I am all wet.”

“It is too early for the rains – cried the Hornets.” “But you are all wet and I am all wet,” cried Spider. “Come get into this big gourd so that the rains will not hurt you.”  “Thank you, thank you,” cried the Hornets as they flew into the big gourd.

Spider closed the gourd with the big leaf that was on his head. Then he took the gourd full of Hornets to the Sky God. “You have brought me the Hornets who can sting you to death – said the Sky God -. There is still a thing to be done. Bring me Leopard. Then you can have my stories.”

Spider went home to his wife. He told her what the Sky God had said. “You must still get Leopard,” said his Wife. “Go and dig a pit.” “I understand,” said Spider.

He went off to the forest and found the path where the Leopard went down to the pond to get a drink. He dug a deep pit in the middle of the path. He put brush on the top of the pit. That night Leopard fell into the pit when he went to get a drink.

Early the next morning Spider went to the pit and found Leopard. “I have told you many times not to get drunk – said Spider -. You were drunk last night and you fell into the pit.”“Dear Friend, – cried Leopard -. Help me out of this pit.” “If I should help you out of the pit,” said Spider -, you would kill me.”

“No, No – cried Leopard -. I would not kill you, Spider. Please help me out of this pit.” Spider went and cut two small branches from a tree and put them at the top of the pit. “Leopard – said Spider – put one paw here and the other paw there.”

Leopard started to climb out of the pit. When his head came up to the top of the pit, Spider hit him so hard that his eyes closed, and Leopard fell back to the bottom of the pit. Then Spider got a ladder and climbed down to the bottom of the pit. He tied Leopard up so he could not move.

As Leopard opened his eyes, Spider said: “Fool, now I shall take you to the Chief of the Sky Gods. You are the last thing that I have to bring to him. Now he will let me buy his stories.”

When the Sky God saw Leopard tied up, he called the other Sky Gods and said to them, “Many wise men have come to me wanting to buy my stories. But none of them but Spider could do the things I asked them to do. Spider has been able to buy the Sky God’s stories.

Spider is little, but he is very smart. He has done the three things that I asked him to do. From now on no one will call them the Sky God’s Stories. They will be called Spider Stories.” And that is why in Africa there are so many Spider Stories. (Photo: 123rf.com)

Folktale from West Africa

 

 

 

 

 

 

Peru. Birth among the Asheninka. An Offer to the Big River.

The Asheninka live in the central forest of the Ucayali district in the Atalaya province, in eastern Peru. Their culture is characterised by their coexistence with nature where life develops in its integrity.  The sorala, the Asheninka’s birth rites.

The Asheninka future mothers follow a special diet during pregnancy. They do not eat some foods which are believed to be dangerous for the baby, such as turtle meat, which according to the Asheninka could be responsible for some kinds of deformities, or other foods that could affect the duration of delivery.
The gestation period is calculated according to the phases of the moon. During this period, the future mother and father prepare for the baby’s arrival, and make sure they have all the essential things a newborn baby needs, such as clothes, or the aparina (garment to carry the newborn baby). All family members are very attentive to the symptoms and signs regarding the pregnancy of the future mother. If the pregnant woman is away from her family or community, for work or other reasons, a month before the delivery she comes back to her husband’s house where she can feel safer and supported by her relatives.

Besides, there are no hospitals where women can have their labour and delivery in the Amazon region, therefore pregnant women can just get the help of their relatives, especially of their husbands and mothers. That is why pregnant women in the Amazon region have to be very attentive to recognise the signs of labour and immediately inform the relatives living with them, so that they can prepare everything for the delivery.
As soon as a pregnant woman realises that the labour may be starting, she informs her husband and her mother; they call one of their neighbours with experience in childbirth, or a midwife, to help the future mother to deliver her baby. When the labour pains begin, the future mother holds onto a trunk or a branch of a tree.
That will help her during the expulsion stage. The pregnant woman waits, sitting crouched on a mat until the moment of delivery.  After the child is born, the midwife uses cotton tape to clamp the umbilical cord and then cuts it with a reed or bamboo leaf.

Soon after delivery, newborn babies are bathed in warm water into which some aromatic and medicinal herbs have been poured.
Then babies are dried and wrapped in a cotton towel and laid down next to their mother, so that the skin-to-skin contact continues and improves the attachment between the mother and the newborn.
The offering of the placenta to the land or to the big river represents the second important moment of the birth ritual. If it is decided to offer the placenta to Mother Earth, the new mother and her family look for a suitable place where the placenta is buried as an offering to Mother Earth, so that the newborn baby can receive the welcome, the blessing, and the fruits and goods that Mother Nature can offer. Or else the baby’s family can decide to offer the placenta to Yaku Mama, ‘Mother of the Waters’, which is one of the three ancient snake mothers of the Peruvian Amazon, and which is represented as an anaconda that, when happy, blesses people with plentiful rain and abundant fish.

123rf.com

The river is essential to the life of this indigenous population, because it is a means of transportation and communication between different communities and provides fish which is one of the staple foods among these communities. The placenta is offered to the river also to get protection for the baby from accidents when navigating the river. At the end of the ritual, the midwife gives some advice to the new parents, who should not leave their home and even less their community until the baby’s navel dries up, in order to avoid infections. The parents thank the midwife, who has finished her work, and assure her that they will always be willing to help her with whatever she might need in order to show her their gratefulness. Then in the following days after the big event, family life gradually returns to normal. (Photo: 123rf.com)

Jhonny Mancilla Pérez

U.S. Bill brings back cold war to Africa.

A new American bill is bringing back the cold war in Africa by summoning African states to take their sides in the war against the Kremlin. It targets countries which have close ties with Moscow. But it could accelerate the trend of United States waning presence on the African continent.

On the last 27 April, the U.S. House of Representatives adopted the “Countering Malign Russian Activities in Africa Act” by a large bipartisan majority. It is therefore certain that the new law will be passed by the Senate as well. It will direct the Secretary of State “to develop and submit to Congress a strategy and implementation plan outlining United States efforts to counter the malign influence and activities of the Russian Federation and its proxies in Africa”.
According to Peter Fabricius, from the Johannesburg-based Institute of Security Studies, this legislation aims at punishing African states which have close relations with Russia. The bill broadly describes the so-called “malign activities” as those which “undermine United States objectives and interests”. The U.S. Secretary of State will have to monitor the actions of Russia’s government and its ‘proxies’ including private military companies such as the Wagner Group. The State Department has 90 days to develop a plan to counter Russia in Africa, targeting particularly its “disinformation activities”. The bill reflects a carrot and stick policy since US aid programs will be part of its instruments and reminds of the cold war rhetoric.

In eastern Ukraine, Donetsk airport ruins through broken glass after massive artillery shelling. 123rf.com

According to the Democrat chair of the House Foreign Affairs Committee, Gregory Meeks, the bill was introduced as a response to Russia’s invasion of Ukraine and is designed to counter Vladimir Putin’s efforts to “pilfer, manipulate and exploit resources in parts of Africa to evade sanctions and undermine U.S. interests”.  The legislation urges the U.S. government to strengthen democratic institutions, improve government transparency and improve standards related to human rights, labour, good governance and monitor natural resources and extractive industries. Furthermore, it aims at countering Russian efforts to invest or otherwise control strategic sectors in Africa, such as mining and other forms of natural resource extraction and exploitation, defence and security, and information and communications technology. In short, doing business with Russia becomes tantamount to a criminal activity.

Pick a side or face consequences
The aim is to force Africans to pick a side. Michael McCaul, Republican on the House Foreign Affairs Committee, who co-sponsored the bill, told on the 4 May to a congressional committee: “We must make every state choose between doing business with the free world or with
the war criminal.”

Results of the United Nations’ vote on Russian aggression. (Photo: UN Media)

But why is Africa being targeted? One of the elements, according to African officials, is the huge frustration of American diplomats after the African vote at the U.N. General Assembly on the resolution, condemning Russia’s invasion of Ukraine, on the last 2 March. Only one country, Eritrea, which is openly hostile to Western interference, voted against it. But 17 countries abstained and 8 did not participate to the vote. Eventually, nearly half of all African states reflected a non-aligned position, meaning a loss of diplomatic influence by Washington and by the U.S.’s main western ally in Africa, France: five French former colonies abstained, another member of the French-speaking club did the same and five former French colonies didn’t cast their vote.
Uganda abstained to show neutrality as the incoming chair of the Non – aligned Movement, explained its Permanent Representative to the UN, Ambassador, Adonia Ayebare. Algeria, another non-aligned pioneer abstained as well. Most former front-line states during the period of apartheid adopted a similar position. That was the case of Tanzania and Zimbabwe. Namibia, Angola, Mozambique and post-apartheid South Africa also abstained, refraining to condemn Russia as the heir of the only super-power which backed the Southern African liberation movements. In South Africa’s case, other reasons may explain the abstention. Peter Fabricius stresses business links between Putin’s oligarch chum, Viktor Vekselberg and the ruling African National Congress which own together shares of the United Manganese
of Kalahari mine.

Contractors from Wagner Group in Central Africa

The African Union chair, Senegal, also abstained. The war between Russia and Ukraine should not be Africa’s first concern since it reminds a lot of the East-West confrontation, say sources at the president’s office. Other abstentionists were Sudan, which ignored pressures by the EU to condemn the Russian invasion and South Sudan. The tiny Burundi’s abstention aimed at avoiding to choose between jeopardizing its relationship with Russia which blocked at the U.N. Security Council several resolutions which intended to condemn the country for its violation of human rights and of the rule of law, and damaging the links which were recently re-established with the E.U. after it lifted its sanctions. Former Soviet Union allies, Congo-Brazzaville and Madagascar, abstained as well. So did Equatorial Guinea.
Among the eight African countries which did not participate to the vote, was Ethiopia, former traditional partner of the Soviet Union which is upset by United States’ decision to withdraw it from the list of beneficiaries of the AGOA trade regime in retaliation for alleged war crimes in the Tigray. Cameroon which is also deprived of the AGOA trade benefits because of human rights violations in the Western English-Speaking area of the country, didn’t cast its vote either.

Morocco’s King Mohamed VI.

Morocco took a similar stand despite the U.S. support to its sovereignty claim over Western Sahara. Observers provide two explanations. On the one hand, since the U.N. resolution was sponsored by the E.U, Rabat sent the message that it was upset by the lack of enthusiasm of most European states in backing its claim over the Sahara. On the other hand, Rabat expressed its gratitude to the Kremlin which abstained to vote resolutions backing the Sahrawi Arab Democratic Republic at the UN. Guinea-Bissau, Eswatini, Burkina-Faso, Togo and Guinea-Conakry are the other countries which did not participate to the vote.

US concerns over Russia’s growing influence in Africa
Yet, according to Fabricius, Washington is not targeting Africa so much because of anything Africans have done but because Russia is perceived to be very active in Africa. In his opinion, the authors of the bill have in mind efforts by alleged Russian government proxies to bribe candidates in the last Madagascar elections for instance, and activities of the Association for Free Research and International Cooperation (Afric), a Russian election observation organisation, run by Yevgeny Prigozhin, who is known as Putin’s chef and believed to run Wagner.

Russia has signed over 20 bilateral military cooperation agreements with African states.

The U.S. are also concerned that Russia has turned into Africa’s first supplier of weapons. According to the Stockholm International Peace Institute, over the 2014-2019 period, Russia accounted for 49 percent of all arms sales to Africa, over three times more than the second supplier (the US with 14 percent) and the third, (China with 13 percent). According to Russian Defence Ministry sources, total annual sales reached US $ 15 billion in 2019. Algeria, Egypt, Angola and Nigeria are the main clients. And Russia’s market share is expanding. In 2000, 16 African countries were purchasing weapons to Russia. Now, the number is 21. This is partly because of Russia’s financial techniques to secure its markets. In 2006, Putin wrote off Algeria’s military debt which by then reached US 4.5 bn in return for its commitment to order $ 7.5 bn of new weapons. A similar deal was struck with Angola.
According to the Swedish Defence Research Agency, since 2015, Russia signed over 20 bilateral military cooperation agreements with African states. The last was signed in April 2022 with Cameroon, a few weeks after the launch of the attack on Ukraine. The deal encompasses exchanges of information on defence matters, national security, training of troops and support to U.N. peacekeeping operations. In February, Madagascar signed a cooperation agreement with Russia concerning the training of army officers and arms supplies.

The Russian Foreign Minister Lavrov (L) with the number two of Khartoum, Dagalo “Hemeti”

Besides, Russia is busy offering private security services for counterinsurgency training and advisory to African armies, namely through the Wagner Group of mercenaries, which in recent years has been deployed in Libya, Sudan, Mozambique, Madagascar, the Central African Republic, and Mali. Wagner suffered a setback in Mozambique where it failed to score a success in front of the jihadists in the Cabo Delgado province in 2020 and had to withdraw. Wagner was also accused of perpetrating human rights violations in Mali and in the CAR, where its arrival coincided with a linked Russian company being awarded diamond and gold mining licenses.
Yet, in a context of expanding jihadism and bad governance, inefficiency of UN peacekeeping missions and waning French influence, the Wagner Group feels a vacuum and is likely to stay in Africa. Sanctions are unlikely to change that, foresee military experts.
Russia is also far more present than the U.S. on the nuclear front. It has developed over the last decade a nuclear diplomacy which paves the way for the construction of nuclear plants, even though few African countries have gone beyond conducting feasibility studies, project costing and financing models. A few years ago, Russia and South Africa concluded an agreement which provided for the construction of eight nuclear power plants. In March 2018, the Russian Foreign Minister Sergey Lavrov revealed that Rosatom was considering nuclear research and technology centers in Zambia and in Nigeria, beside plans to build four nuclear plants in Egypt. Accordingly, there are prospects for cooperation with Ghana, Tanzania and Ethiopia. Rosatom signed also MOUs with Kenya, Rwanda and Tanzania.

Catoca diamond mine in northeast Angola is the country’s largest diamond mine. Alrosa, the Russian miner is partner with Catoca Mining.

Owing to the importance of Russia’s interests in Africa, U.S. sanctions may have to target a number of African countries where Russian state-owned companies from the extractive sector such as Rosneft, Lukoil, Alrosa, Rusal, Gazprom and Nordgold have invested.
Angola is already suffering indirectly from U.S. sanctions because the main diamond projects of the country depend from the supply of Russian equipment and spare parts by the main shareholder, the Russian company, Alrosa which has difficult access to dollars. Other mining companies in Zimbabwe, Burundi and the Democratic Republic of Congo risk to be affected as well.
Yet, United States has not so much leverage on its African partners. On the economic front, America has become a marginal partner, accounting for only 6% of the bilateral trade with the continent as against 30% for the EU and 13 % for China. The U.S. is still an important donor with 20 percent of all ODA to Africa but less than the EU (30%). In such context, there is a risk that US sanctions maybe counterproductive and incite countries such as Ethiopia and Cameroon, already under sanctions anyway to turn increasingly towards other partners including China. (Open Photo: Chamber of the U.S. House of Representatives during speech by NATO Secretary General Jens Stoltenberg. (Photo: Congress Press)

François Misser

The Church Raises the Voice.

Since independence, the Church has been somewhat close to the MPLA, although it has always opposed civil war and worked for reconciliation.

A turning point in relations between the Church and the MPLA took place in 2015 when protesters who supported the activists of the Angolan Political Prisoner Support Group tried to gather on the square and inside some churches of Luanda (Sagrada Família, São Domingos and the churches of the Upper Town).
The Church was divided, but in the end decided to support the activists, while the security forces decided to intervene, entering the places of worship. This gesture marked a division in the relationship between the Church and the government.
Over the years, the Catholic Church has intervened in the main problems that affect the lives of Angolans. It had its say on poverty, hunger, inequality, natural resources and environmental protection, violence and lack of freedom. In this sense, it has played and continues to play a prominent role both nationally and continentally.

Archbishop emeritus of Lubango, Zacarias Kamwenho,

Relations with the MPLA are well exemplified by the interventions of the archbishop emeritus of Luanda, Bishop Zacarias Kamwenho (Sakharov Prize for Freedom of Thought in 2001) and the bishop of Cabinda, Bishop Chissengueti, current spokesman of the Episcopal Conference of Angola and of São Tomé and Príncipe (CEAST).
Last December, Bishop Dom Zacaria Kamwenho criticized President João Lourenço, arguing that he is making Angola ‘his private constituency’ and that ‘Angola is tired of being a constituency deprived of its party’. And he did not limit himself to this. He asked for changes: an end to illusions related to the fight against corruption, a profound transformation of the MPLA, a solution to the discontent that is stealthily entering the population and respect for the Constitution. It is possible to look at this intervention as representative of the Church’s position and a response to the hostility, on the part of some members of the MPLA, towards bishops who raise their voices and demand the rule of law.

The Bishop of Cabinda, Belmiro Chissengueti

As for the new bishop of the exclave of Cabinda (a territory of northern Angola that borders the Congo and the Democratic Republic of Congo and separates it to the south from the rest of Angola with a narrow strip of land), Bishop Chissengueti pacified the Catholic community of the exclave, known for its opposition to the central power. While, on the one hand, the Bishop of Cabinda constitutes a factor of unity in the Church and of closeness to the rest of Angolan society, on the other, he does not limit himself to dialogue, but also raises issues. Aware of the social problems (poverty, hunger, and youth unemployment) of a territory that is the largest oil producer in the country, Bishop Chissengueti argued that ‘the Church must not be afraid to get her hands dirty to defend her brothers and sisters’ and must make her voice heard not only to spread the Gospel but also to denounce social problems. On the regional question, Bishop Chissengueti raised two questions: Cabinda continues to have a poor population with few educational and health care opportunities, while the territory produces crude oil that amounts to 80% of the GDP.

There is poverty in the villages while investments are concentrated in the cities where the institutions are located; this causes internal migration to urban centres and the consequent desertification of rural areas. Meanwhile, the Episcopal Conference of Angola and Sao Tome (CEAST) has expressed itself several times on issues that have to do with the ‘state of health’ of the country, such as freedom, the right to vote, the rule of law, democracy, the good functioning of the institutions (also with reference to the recent decision of the Constitutional Tribunal to annul the internal election of the president of Unita, a historic opposition party) and on balanced regional development.  The Church’s vision is based on human development, communities, and essential goods, very different from the extractivist model that exploits oil reserves without the slightest concern for generalized poverty and future challenges. The Church echoes the discontent coming from all the provinces, especially from young people: its position is increasingly aligned with the sentiments of civil society.

Last February, in a statement on the occasion of the first Plenary Assembly of the Conference, in view of the general elections, the bishops stressed that ‘a strengthened democracy, by its nature, undoubtedly contributes to the affirmation of human dignity, to the strengthening of justice, peace and the well-being of citizens’.
For this reason, they invite ‘Catholics to avoid abstention’ and ‘to renew their electoral cards’. ‘The elections will take place according to our hopes if they are well prepared in truth, transparency, honesty and justice’. For this reason, the CEAST hopes for the promotion of ‘civic education of citizens’ so that ‘education for democracy is cultivated’.
The episcopate also invites the political parties to observe mutual respect during the electoral campaign, because the vote will be truly free only if the electoral campaign ‘is based on mutual respect and if all recognized subjects have the right and the possibility to express their opinions’. (Photo: The Catholic cathedral in Luanda. CC BY-SA 3.0/Fabio Vanin)

Marc Jacquinet and Ufulo Mbanza

 

 

Guatemala. Tana’s Sandals.

She never once bought an ice cream. She never had a day off. She has always worked. But she wants to celebrate her birthday. A Guatemalan migrant struggles to live and survive.

She looks at her fingers and hands chapped by 24 years spent cleaning restaurants and shopping malls with chemical cleaners. Originally from Camotán, Chiquimula, Guatemala, Tana left her indigenous clothes, her Maya Ch ‘orti’ gods, and wearing canvas trousers, a t-shirt and tennis shoes, she emigrated along with fifteen other girls from her community. Her home country, now a dry strip of land, has ceased to be the fertile ground that once fed the roots of crops decades ago. Without water and without food, both Tana and hundreds of residents have been forced to emigrate, some to the capital, others to Honduras but the majority determined to take the road to the United States. Some left with the financial help of relatives who were already in the country and others with just a one-way ticket to the capital and with the belief that the Lord of Esquipulas will open the way for them.

That is how Tana decided to emigrate, like most of her fellow villagers with nothing but the clothes on her back. She is the eldest of 11 siblings, her parents are farmers who plough the dry land that has stopped producing. She was sixteen when she left, at dawn, telling them she would go to the capital to find domestic work, but plans had already been made and there were 55 others from Camotán and Jocotán who made their way together, most of them under 18 years of age. Wandering among the hundreds of migrants who were found on the Tapachula side, they managed to reach Naco, Sonora, riding on the top of the Train of Flies, which in southern Mexico is known as La Bestia (the Beast). When they passed through Veracruz, they had some food that Las Patronas throw to the migrants on the train. That was one of the few times they had anything to eat as they travelled with a gallon of water to drink, some oranges and some cold bread they bought in bags in Tapachula.
The 55 who left Camotán and Jocotán crossed the Sonoran Desert without incident and were picked up in Arizona by relatives and coyotes who allegedly transported them to the different states of the country. Tana stayed there in Arizona with the relatives of someone she knew from Jocotán who gave them accommodation and found them work. Since then, Tana has lived in a community, with people moving in and out of their rented house; she has met people of every religion and region of Mexico and Central America. On one occasion, there were two men from India and one from Mauritania staying with them.
They could only greet them using signs because neither they nor she spoke English or French. They stayed for two months and then moved on to Chicago and New York.

Migrants cross the Suchiare river between Guatemala and Mexico. (Photo AP)

Tana cleans restaurants from 2am to 5am and at 7am she goes to her other job cleaning shopping centres until 6pm. When there is extra work, she goes to clean offices after her second job. On those days she gets only about three hours of sleep. At 1:45 am, she is already at the office, waiting in line with the other undocumented immigrants, from where they are taken by car to the different workplaces. They will be picked up later by those same cars. Tana works in a group; she doesn’t have a car but travels by train or bus.
Invariably, every week on Sunday morning, she will send money to the family in Guatemala. She has been following the same ritual for 24 years. With her remittances, her parents have managed to build a cement-block house with a terrace and are now adding a second floor. They have also opened a shop and built a cistern to store water when it arrives. They have enrolled her brothers in school. They all go to school because Tana made that a condition when she called them from the US two months after she left. All three of them simply must succeed in their studies.
Tana hasn’t eaten ice cream for 24 years; she doesn’t have a day off, working seven days a week. She buys all her clothes at a thrift store so as not to upset the remittances. She sometimes goes to her colleagues’ birthdays, but there is little money left for herself. She knows nothing of the parks, museums, swimming pools, cinemas or theatres and has never left Phoenix, where she lives.

People shopping at the Great Mall©unitysphere/123RF.COM

But that day is her birthday, and she wants to celebrate it for the first time. She doesn’t want to go to work and wonders what it would be like not to turn up for work. She wants to put on a dress like the ones she wore in her native Camotán. She takes a deep breath, reaches out, fills herself with courage, and for the first time in 24 years she postpones sending her remittance. She has breakfast and goes to buy some material. She starts walking around the mall looking at the shelves; she had never seen so many things in the years she was cleaning. It is lunchtime and, for the first time, she buys herself a plate of Chinese food and then some pistachio ice cream. Walking on, she stops in front of a shoe shop. She enters and starts looking at the shoes. She never before bought herself new shoes, but always second-hand, like her clothes from the second-hand stores. She has never worn sandals because she saw them as a luxury to which she is not entitled. After walking around the store for three hours and battling feelings of guilt over spending the money on herself instead of sending it to Guatemala, she buys two pairs of shoes and a pair of sandals. So many doubts and feelings of guilt. Suddenly, she thinks that for her next birthday, her fortieth, she will also learn how to cook the cherry pies she sees in restaurant patisseries because from then on, she plans to always celebrate her birthday.

Ilka Oliva Corado

 

Unpredictable Elections.

The result of next August’s elections cannot be taken for granted. About 14 million Angolans will be called to choose the president of the republic and their parliamentary representatives
for the next five years.

It is estimated that at least a fifth of the young voters will go to the polls for the first time; also, citizens living abroad, for the first time, may vote at the embassies in their countries of residence.
The political scenario is entirely new. On the one hand, the Popular Movement for the Liberation of Angola is seeking election by proposing the old logic of the single party that has always been in power and its candidate, the outgoing president, João Lourenço. The opposition seeks to join together in a coalition called the United Patriotic Front (UPF), headed by the National Union for the Total Liberation of Angola and its leader Adalberto Costa Júnior.

Expectation of the opposition
Today, the Front enjoys a degree of popularity unseen in post-war Angola. In particular, on the individual level Costa Júnior, with a degree in electronic engineering and public ethics, seems to have no rivals on the Angolan political scene. But, beyond the individual image, the United Patriotic Front represents a significant novelty as an attempt to transcend political divisions and to combat the dispersion of votes, looking to the future, especially of the young.

Adalberto Costa Júnior. Leader of the National Union for the Total Liberation of Angola. CC BY-SA 4.0/Lwenapithekus Samussuku

In fact, they have but a distant memory of the war, and they are more concerned with the present and the future than with the past. Forged in a materialistic context of access to goods and services, as well as of awareness of the mechanisms of exclusion, it was they who organized the numerous street demonstrations that the country recorded in 2021 against bad government, poverty, and unemployment. For the opposition, therefore, winning their support may not be so difficult despite the clear possibility of fraud that the new electoral law – approved at the end of 2021 in parliament, with the favourable vote only of the MPLA – portends, attributing to the president’s security body, the Military House, the powers of coordination of the National Electoral Commission.

Lourenço, the reformer
As the candidate of the MPLA, João Lourenço stands in the elections in the guise of the reformist who consolidated the process of peace and national reconciliation that began with the end of the war in 2002. International recognition was also gained by its fight against corruption and the recovery of large capital, as demonstrated by the dismantling of the oligarchy of the family of his predecessor, José Eduardo dos Santos.

João Lourenço, President of the Republic of Angola.

João Lourenço has ousted the Santos family from the leadership of Sonangol, the parastate oil and gas company, the economic backbone of the MPLA. The judicial trials and the subsequent imprisonment of personages of the elite of the Dos Santos era is a further concrete sign of this presidential commitment. On the political level, last year in May, Lourenço publicly apologized to the victims of the massacres of May 27, 1977. The president then strengthened dialogue with civil society, inviting and receiving, at the presidential palace, representatives of independent communication and social movements. This was the case of journalist Rafael Marques and activist Luaty Beirão, long outraged and imprisoned by the regime of dos Santos, on charges of defamation and subversive acts and summary judicial trials.
At the international level, the free movement agreement with South Africa, which exempts citizens of both countries from visas for entry into the territory of the other, has been far from negligible. This last measure is attributable to a broader political-administrative project to streamline bureaucracy, which resulted in the presidential decree ‘Simplifica’, launched towards the end of the year.

Young voters
This progress would point to a comfortable victory for Lourenço. However, the vote of young people from large urban and suburban centres could make a difference and determine future political scenarios. In fact, although urban youth express discontent more, they, more than any other group of the population, suffer from ‘immediatism’ and relativism, so that any means is Machiavellian perceived as justified by the need and desire to climb the social ladder. It is clear that the quickest way to climb is to stay in or at least close to the ‘system’.

Populist promises or the activation of typical patronage mechanisms, such as free motorcycles, would be a strong attraction for young people to get closer to the MPLA. The youth vote in favour of the opposition is, therefore, an unknown. Another social stratum that could tip the scales is the educated middle class. ‘Immediatism’ and materialistic values could overlap with ideals of good governance and the need to address endemic problems related to the economy and work, health, education, the environment, transport, and security.
Precisely on the internal security front, a tragedy marked the morning of the first day of 2022 in the heart of Luanda, involving police officers on duty at the headquarters of the Ministry of the Interior: a double murder of policemen, the wounding of a passing civilian, and the suicide of the killer. Official data show that the tragedy resulted from a brawl that developed following the theft, on that tragic morning, of the gun of one of the victims by the suicidal killer.
Whatever the motive, it was a tragedy of very serious proportions which points to serious problems within the police force, which represent another crucial element for the 2022 elections.

The National Assembly building in Luanda. CC BY 2.0/David Stanley

Faced with such a complex and uncertain picture, everything seems to demand a rebalancing of the parliament, in numerical terms, with the downsizing of the MPLA group and the strengthening of the opposition, especially the United Patriotic Front. As a corollary to this change, there could be a considerable break in the power structure of the MPLA, in proportion to its possible defeat or loss of seats in parliament. Whatever the electoral outcome, the unsustainability, in the long run, of the total hegemony of the party-state, mostly built on a fragile economic production, that of oil, unregulated capitalism, international alliances, mostly with China, whose intervention in public housing has little impact on the labour growth of a fast-growing population, has become openly apparent. The elections of next August, therefore, will be competitive, at least as compared with the last two, provided that the iron-clad alliance of the opposition is not dissolved by bureaucratic quibbles, as was attempted at the last Congress of the United Patriotic Front. (Photo: 123rf.com)

José Katito

Algeria. Brotherhood Is the New Frontier of Humanity.

The Mediterranean as a meeting place. Brotherhood as a sign of life. The canonization of Charles de Foucauld. The new archbishop of Algiers, Msgr. Jean-Paul Vesco speaks to us.

From the terrace of his office, he sees this large blue expanse where one’s gaze is lost in the distance. This great sea, the Mediterranean. He thinks of his church that lies between the Mediterranean coast and the Sahara. He tells us: “From our perspective, the Mediterranean is not a border. From the historical, cultural, and geographical points of view but also for the fauna and flora, the peoples that overlook this sea have many things in common. We share the same climate and often the same traditions. These common traits represent the roots on which our Christian and Muslim faiths rest today. We are the ones who have created the borders, those between different religions, between the West and the Muslim Arab world and between the North and the South”.

Msgr. Jean-Paul Vesco, took office only on 11 February as the new Archbishop of Algiers, until then he had been Bishop of Oran.
Born in Lyon in 1962, Jean-Paul Vesco joined the Dominican order in 1995 after studying law and working as a lawyer. He was ordained a priest in 2001. His first contact with Algeria came a year later when he moved to the Dominican convent of Tlemcen, in the diocese of Oran. He became Vicar General in 2005 and treasurer in 2007. He returned to France at the end of 2010 after being elected Prior Provincial of the Province of France. He held this office for a few months before being appointed by Benedict XVI as head of the diocese of Oran on 1 December 2012. On 8 December 2018, Archbishop Vesco hosted the beatification of the 19 martyrs of Algeria in his diocese, including Bishop Pierre Claverie, the former bishop of Oran assassinated in 1996, and the monks of Tibhirine.
Remembering these martyrs, he says: “The testimony of the martyrs in Algeria is that life is stronger than death and that fraternity will win. There is no other choice. There is no other option. As Pope Francis says, fraternity is the new frontier of humanity. Discovering ourselves as brothers and respecting each other in our differences. The alternative to brotherhood is destruction”.
Describing the Catholic Church in Algeria he points out: “Our Church is fraternal. Although from the inside we often see the reverse of the canvas, with its knots and threads that seem to go in all directions, it is the image we give, and this image is not only true but also an important part of our testimony”.

According to statistics, Catholics number about 5,000, less than 0.01% of the population, the overwhelming majority are Muslims. Msgr. Vesco adds “We live this brotherhood in our parish communities, with our migrant brothers and sisters, especially when we visit them in prison. We live it with the inhabitants of this country. It is the particular vocation of our Church, as Christians and as a Church with Muslim men and women. It is a brotherhood that reaches out beyond religious prejudices and the wounds of history. Our Church is constantly being questioned, and in turn wondering why it is present here, in a country practically without Christians”.And it is in this context of brotherhood that the canonization of Charles de Foucauld celebrated on May 15th must be seen.
“In his search for universal brotherhood, Charles de Foucauld never stopped going further and further, to prove what it really means to be a ‘universal brother’.
“Charles de Foucauld – reflects the archbishop of Algiers – came to be a universal brother, not by proclaiming the Gospel as he had imagined at the beginning, but by becoming passionate about the language and culture of the Tuareg peoples to the point of drawing up the first dictionary of the Tamasheq language and to transcribe an entire poem transmitted orally from generation to generation. It is in taking seriously the ‘we’ of his Tuareg brothers that he becomes even more a universal brother, and not starting from an abstract ideal of brotherhood that he had in mind. It takes two to be brothers”.

Tassili desert landscape, sahara desert.123rf.com

The other, in Algeria, is necessarily the Muslim brother, in a country where almost all of its inhabitants profess the religion of Mohammed. And it is precisely for this reason, Msgr. Vesco continues, that it is in the DNA of our Church that we do not limit the horizon of brotherhood to the Christian community. Almost all our actions, individual and collective, not only do not take into account religious affiliation but are all aimed at the Muslim context in which we live and which we are given to love. For us, this is evidence, but such evidence is not taken for granted. Because the stabbing question always arises: “But why do they do it?”. It is in this forever open question that the strength of our testimony resides, more than in the words we use in trying to answer it”.
And finally, we ask Monsignor Vesco what he expects from Christians in Algeria. “My deepest expectation is that religious difference is no longer so structuring in the life of a society, that it cannot be lived with respect and profound acceptance of the other, even in the diversity of his religious faith. As a Church and as Christians, we are still regarded as foreigners. We would like to be recognized as human beings, brothers and sisters of this people, citizens of this country.
The recognition of our citizenship is not for us a political claim but the conviction that society is strong when it has the ability to accept and open up to differences and this is true for all societies in the world because everywhere we are witnessing a generalized fear of others and the temptation to close ranks”.

Cécile Avril

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