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Brazil. The Tree of the Land of the Free People.

To be a people and to make theology with the people.  Living the experience of God the Liberator in the sequela of the Jesus of the Gospel.  The experience of a woman theologian on a journey towards “feeling oneself as belonging to a people and understanding
the people”.

The territory where I live is on the cold plateau in the south of Brazil. The skies are infinitely blue and the wind from the South Pole frequently visits us, often causing a drop in temperature of more than twenty degrees in a single day. It is the land of the araucaria trees that have been plundered to build large capital cities like Brasilia, of forests of pine trees slaughtered to give the space to the extractive capitalism of cattle herds, soybean and maize. The araucaria pine has been massacred like the people. The Arauca name is of indigenous origin. It refers to Arauco, the earth-coloured leader who defeated the conquistadors in the cold lands of the south of this Afroamerindian America.
In the south, in the cold blue lands of the south, in the south of this South of the world, the land is called in the Arauca language karú-kinká: meaning ‘this good land is ours’. It is the land of the Araucaria pines, the Tree of the Land of the Free People.

It is our sacred tree for which we have learned to come together and fight against the big cultivators of soya and maize and ‘exotic’ pines for their cellulose. They massacre the land as well as its sons and daughters as we fight against the large-scale production of meat for export.
We have learned that it is hard to struggle and overcome; it is hard for us who are the People of the Land of the Free People to fight against the murderous capitalist world. And we are an apparently defeated People, robbed of our dream that is the practice of the invincible Gospel in the resurrection of Jesus.
In our territory, popular movements have grown in strength over the years – from simple and family-based agriculture to shared trading and the first municipal council for the rights of women – through our political involvement that has never been in government, in a situation greatly dominated by the powerful. Our involvement has become the theology of the ordinary people. It is a theology of the People among and together with the journey of the communities where the only power has always been service nourished by spirituality. It is a profound mystical-political experience that becomes a collective dream while we feel we are a ‘People’ as Pope Francis says in Fratelli Tutti (FT.131).

It is not just a ‘mystical-political’ experience but also a profound ‘mythical-political’ experience of belonging to a common identity made up of social and cultural ties (FT.132).
To become a People and make theology with the People, which should be like living the experience of God the liberator in the sequela of Jesus and the Gospel, has meant entering into a common process, slow and often difficult and not occupying spaces of power but being a community, a social and communitarian body: being People of the Land of the free People. We are the breath of Jesus of Nazareth, the cosmic Christ.
We are the Body of Christ in evangelisation, where nobody is so rich they have nothing to receive and nobody is so poor that they have nothing to give. We  practice integral ecology also in ecclesial and political relations, against all ideologizing populism where the idea is greater than the reality and, therefore, a generator of exclusive and violent relations.
We support popular leaders capable of interpreting the mind
of a people (FT.159).

As the popular wisdom of the People of the Earth tells us, there are three things that are a mystery and four things I do not fully understand, but which we must put into practice for the common good, for the buen vivir. The four breaths: Air, Water, Earth and Fire.
The four breaths of the Heart of Heaven and the Heart of the Earth. Four breaths, North, South, East and West. The theology of the people for the common good: Caring is more than healing. There exists a process of relations in us, between us and with the earth which we need to practise daily with humility. A breath of caring. Politics is the humble exercise of caring first of all for the most fragile people and for the Earth.
Motherland is greater than Fatherland. The eyes of our Soul are wet with the tears of fatherlands, flags, borders, armies, wars and walls. ‘Send’ is not to be found in any dictionary and it is the breath that sustains us and governs us with care. Let us welcome it.

Matrimony is greater than patrimony. The first means, etymologically, the desire to unite, to care for the earth and non-violent relations that humbly sustain us. They mean more than accumulating, extracting, violating or poisoning. It is necessary, for the common good, to continually ask ourselves how to live on what we truly consider to be necessary, listening to everyone, and first of all to the little ones of the Earth. Asking to borrow is greater than owning. In the world of consumerism and capitalism, asking for a loan is often seen as the beginnings of failure. In the mystical-political sphere of the common good, we are learning that we do not leave the Earth to future generations as a legacy but we humbly ask them to borrow it to look after it in such a way that it provides us with what is necessary and governs us in humanity made of earth. Theology with the People. Humanity made of Earth.

Maria Soave Buscemi
Theologian

 

 

 

Business as a Cause of Forced Migration in Africa.

The media show us regularly the drama of forced migration. It is characterized by gory images of tragedies such as the migrants at the border of Poland and Belarus, people affected by environmental disasters such as those in the Niger Delta, caravans of migrants crossing deserts to nowhere, death people trying to cross the Mediterranean Sea or the overcrowding of migrants in detention centres.

However, these media outlets forget that the causes of forced migration start at the desks of political, economic, and financial decision-makers, which allows investments in favour of a supposed development but which end up with the expulsion of millions of people
from their homes and communities.

There are several relevant facts that have made Africa the object of rich countries’ greed like the facts that the continent has one third of the world’s mineral reserves, or that Africa has at least half of the world’s arable land. Moreover, in terms of population, Africa is a young continent with more than 1.2 billion people, and by 2050 there will be almost 2 billion people, which makes Africa a continent with a consumption potential that allows for the assured expansion of the planet’s major economies.

Faced with these very general figures, capitalist logic wants to make its presence felt in Africa and provides solutions from the offices of investors and Transnational companies (TNCs) to improve production and alleviate poverty, but without taking people into account and without respecting the rights of local communities.
For capitalist logic, the only objectives are to do away with subsistence and family farming, to create infrastructure and to make Africa part of the big market economies.

The International Organization for Migration identifies forced migration as migratory movements caused by a range of non-voluntary circumstances such as escape from persecution, natural and man-made disasters, ecological degradation, or other situations that threaten their existence. And such forced migration is classified into three categories: those caused by conflict, those caused by natural disasters and those caused by economic development.

The last type of forced migration ironically originates from economic development embarked upon by large companies and consented to by the political and administrative leaders of the countries affected. This type of forced migrations is not only caused by infrastructure megaprojects, but also by the location of certain companies, mineral or oil extracting companies, or agricultural companies on the site occupied by a population or a community. The activities of these companies end up destroying the environment and socio-economic life of the population and they are compelled to leave to look for greener pastures.

But how is it possible for TNCs’ activities to cause such forced displacement of populations when indeed they come with promises of better living conditions for the population?

Africa is crisscrossed by a multitude of multilateral political and economic agreements that favour the establishment of TNCs. Political agreements facilitate investment from wealthy investor countries by giving companies advantageous economic conditions, as well as the possibility of operating in the country without accountability, with tax advantages, and with dubious transparency of the benefits received and impunity in the execution of the projects.

Unfortunately, when these treaties focus on the trade aspect, people’s rights are forgotten and lead to a destruction of traditional livelihoods and open a door to privatisation of public companies.

Transnational companies have been establishing themselves in Africa for decades and are responsible for the continuous plundering that the African population continues to suffer. We are therefore facing a new colonialism exercised by TNCs protected by trade treaties and that are provoking forced migrations. Thus, putting an end to forced migration requires the inclusion on the world stage of binding agreements that are firmly aimed at protecting the human rights of peoples and their communities. Moreover, as long as structural problems of corruption in the countries where human rights violations take place are not solved and impunity of TNCs are allowed to continue, the situation can only be expected to worsen.

Africa has the potential and capacity for development in itself and should not be dependent on political and economic arrangements that limit its freedom. These problems require internal legislative coherence within African countries, as well as limiting international political agreements that serve as an alibi and permissive legal framework for the economic activity of big business.
Forced migration will continue to cause irreparable damage to African countries themselves if they do not protect their populations and let skilled people with cultural and human capital leave.

Finally, we believe that the existing legal mechanisms that could help to control the behaviour of large companies and respect for human rights are insufficient. The UN Guiding Principles for Business and Human Rights as well as the OECD’s general guidelines for business are voluntary in nature.

Therefore, direct obligations on the part of companies and an express legal recognition that allows the extraterritoriality of international law to prosecute conduct that violates human rights and causes forced migration are required. Only a commitment to solidarity that puts people and communities at the centre of political agreements can truly alleviate poverty and restore the damage caused.

José Luis Gutiérrez Aranda,
Trade Policy Officer,
Africa Europe Faith and Justice Network (AEFJN)

 

 

 

Herbs & Plants. Crassocephallum vitellinum – Anti-peptic ulcer plant.

It is a medicinal plant used for treatment of a number of diseases among them that of peptic ulcer disease. But also for the treatment of stomach complications, malaria and mouth infections in children.

It is a flowering herbaceous plant which is widely distributed in the sub-Saharan Africa including in Burundi, Cameroon, Kenya, Rwanda, Uganda, Tanzania, Zambia, and DR Congo.
Crassocephalum vitellinum (Benth.) S.Moore (Family Asteraceae) is one of the many medicinal plants used for the treatment of a number of diseases throughout its distribution range. It is an important plant used in the treatment of peptic ulcer disease. In this, the aerial parts of the plant are boiled with water and the decoction administered regularly for management of the peptic ulcers.

In some communities, Crassocephalum vitellinum is used for the treatment of stomach complications, malaria and mouth infections in children. Due to its antioxidant property, Crassocephalum vitellinum has been used as a hepatoprotective remedy. In others, the leaves of Crassocephalum vitellinum are used for the treatment of female sterility, dysmenorrhea, childhood diseases, and as well can be administered to facilitate the delivery of placenta.
The leaves are also vital in the treatment of herpes zoster, fever, oral candidiasis, syphilis, tumours, uterine pains, headache, and can also be used as an energy booster across many communities.
The filtrate made from the crushed leaves and flowers of Crassocephalum vitellinum is combined with extracts from other herbs such as Plantago palmata Hoof.f. and Physalis peruviana L. and administered for treatment of whooping cough.

The leaves can also be used for management of anorexia and for antenatal care. In some communities, traditional healers pound the fresh leaves of Crassocephalum vitellinum and soak them in cold water and the resulting liquid is used for constipation, abortion, and as well as treatment of sexually transmitted diseases, especially gonorrhoea.
The leaves are also used for the treatment of sores in infants. The pounded leaves are mixed with water and the resultant filtrate administered orally for the treatment and management of diabetes.
The sap obtained from the crushed leaves is used for the treatment of eye infection, boils, anemia, poisoning, diarrhoea, and fresh wounds. The leaves are burnt with those of the cultivated yam and the ash is applied to scarification for the treatment of swollen legs.

The decoction made from the leaves of Crassocephalum vitellinum has also been used for the treatment of hepatitis and strong fever. The roots of C. vitellinum are used for the treatment of sores in the mouth.
Apart from its use as human medicine, the leaves of Crassocephalum vitellinum are also used in veterinary medicine for treatment of mastitis, fever, and to facilitate lactation. In some communities, Crassocephalum  vitellinum plant is cultivated as a source of nutritional vegetable. (Open photo: CC BY-SA 3.0/Geichhorn2000)

Richard Komakech

 

China. The Itinerant Comboni Mission.

Twenty-five years have passed since a small group of Comboni missionaries arrived in Macao to start their work in the Chinese context. The Fen Xiang project was at the centre of their
pastoral activities.

The opening of a community in Macau and later in Taiwan was aimed at laying the foundations for the presence of the Comboni missionaries in the Chinese context. However, their goal was to establish the ‘Comboni presence’ in mainland China.
This objective led to the search for paths and initiatives. Although the task was not easy, at the end of 1998 a plan was already drawn up in order to carry out such a dream:  the ‘Fen Xiang’ (FX) project.
The ‘Fen Xiang’ project was aimed at the development of the presence of the  Comboni Missionaries in China in order to be in contact, and in some way to share the concerns of the Church in China, and at the same time to assist the most marginalized. Since October 1998, FX has implemented its aims following the itinerant missionary approach, mainly through trips made from Macau into the mainland, what we call ‘the itinerant Comboni mission’. During these 23 years, FX has opened different fronts and venues in its collaboration with the Church in China, both the underground as well as the public community. The project focused on spreading the missionary spirit of the Church, an unconditional commitment to the poorest in society.

The Comboni mission in Asia focused on the Chinese context as a priority as far as the first evangelization was concerned. The Comboni missionaries, from the very beginning, centred their work on the formation of the pastoral agents of the Church in China, as well as on the assistance to the poorest of society. Through the years, FX has also focused its energies on helping the poorest and most abandoned in the Chinese society, supporting orphanages, aid centres, poor rural children, etc. Formation of the staffs of orphanages and Catholic Sisters, through scholarships and courses on spiritual formation conducted periodically and mostly held in northern China, in the provinces of Gansu, Hebei, Henan, Shanxi, Shaanxi, Henan, Sichuan and Shenyang, have proved to be beneficial and useful for the local Church.

Over the last two decades, hundreds of church personnel, priests, sisters, bishops, seminarians and laity as well, have benefitted from FX scholarships, in the hope to improve their formation. The FX team has also imparted courses of formation, retreats, youth camps, etc., particularly since 2012, by stressing the missionary dimension of the Church, Biblical spirituality, and basic Christian spirituality. This has been done in a discreet and prudent way, due to the particular set-up in which foreign missionaries are not allowed to carry on religious activities. The communist and atheist context does not make things easy. Just a few years earlier, bishops, priests, men, and women religious had spent decades in Maoist prisons and concentration camps. When they returned to their dioceses, seminaries were opened, and then convents and thus the Church began a new future, despite government control, persecution, and obstacles.

In 1996, the Macau community began to carry out a collaborative project with the Church in China, in the field of formation. A team in charge of the ‘Fen Xiang’ Project was created in 2000, which is aimed at the growth and strengthening of the local Church. In this regard several initiatives focus on the collaboration with the Church in the field of formation through scholarships for priests, seminarians, teachers, religious who operate in the religious, theological and pastoral fields, as well as in the social area, in the medical field and other sectors in order to better serve society. The members of the ‘Fen Xiang’ team on their visits to China organize training courses and spiritual exercises and share the concerns of religious and missionary life with seminarians, religious, priests and laity. ‘Fen Xiang’ is also involved in projects of human promotion to express the social dimension of faith, something inescapable and inseparable from the missionary vocation, in favour of the latter. The FX team also publishes ‘Fen Xiang News’ three times a year in five languages.
The ‘Fen Xiang’ project was inspired by, and is in tune with, the basic features of the Comboni charism: concern for the marginalized of society (supporting orphanages and aid centres, offering scholarships for poor students from the countryside), the need to share the missionary spirit with the local Church (through courses, digital newsletter, personal contacts, formation through annual retreats for priests, sisters, seminarians and laity, training courses for religious and priests).
Reflecting over the last two decades, we can say that we have developed a sort of spiritual missionary itinerary that fascinated us from the beginning and that was in tune with the context in which it was developed: ‘the Comboni itinerant mission’.

In these years of the ‘Fen Xiang’ journey, we can say that the results have been very satisfactory. Priests, teachers of seminaries and religious have been formed in different places, through the help of ‘Fen Xiang’, and once back in their country they have held positions of responsibility to continue to help in their respective places according to their Christian formation. The challenges of ‘Fen Xiang’ are not without difficulties as they develop in a context of insecurity. There is no doubt that the testimony of the Church of China and its pastoral agents, who have suffered persecution and continue to suffer government control, are something that help us as missionaries to make common cause with the people to whom we are sent. We learn from people, and we live with the local church with whom we share our life. Let’s keep on working for a better future for the Church in China, being at its service, promoting missionary work in this complex and challenging context. Today there are five Comboni Missionaries in Macau. Two of them are in charge of a parish and the others committed in the ‘Fen Xiang’ project.

Daniel Cerezo

Rethinking the migration issue.

“A simple reception and some kind of accommodation” are “very different from a process of integration”. A personal experience.

In about the year 2000, the U.K. government decided that it would send the largest number of its asylum seekers to Glasgow, an area that had never had new arrivals in large numbers except escapees from the Irish Potato Famine of 150 years earlier, and they looked exactly like the Scots. In a short time, there was trouble as the locals were entirely unprepared for the large, multi-racial influx and a young Kurd was regrettably murdered.

I was still working in London when I read about this situation but when I took early retirement a short time later I chose to move to Glasgow as I thought I could perhaps contribute a little in the efforts to make the city more welcoming to asylum seekers.

I found out about and was immediately inspired by a movement called the Integration Networks. (More precisely. Central and West Integration Network is a Scottish Charity which works with individuals and groups to support asylum seekers and refugees, migrant workers and black and minority ethnic people, and works with all communities to promote integration, in the City Centre and West End of Glasgow, across the city of Glasgow and beyond. Learn more).

This was in the days when the U.K. government was already declaring a policy of no integration, no right to work, no teaching of English. The integration Networks were always largely volunteer driven but Glasgow City Council was always supportive and supplied some funding for rental of premises, administration support and needed authorizations protecting from police actions.

The seven areas of the city with the largest concentrations of asylum seekers were each separate Integration Networks but they all met up regularly to exchange ideas that were working well.
I became involved with the Integration Network in Govan, a former shipbuilding area now with high unemployment and deprivation.

I found what the network was doing was inspirational and very open to adaptation and improvement. There were English Language classes set up but also classes where the locals could learn about the culture of the incomers. African dancing and drumming were particularly popular!

Eastern Europeans were included in language classes and there were excellent large-scale parties to observe, for example, the Polish National Day with traditional social games. There was a weekly Open Day with art and craft activities and a Help Desk at which anyone could find out how to get more specialist advice about all sorts of problems. Each week, until Health and Safety Regulations banned the activity, there was a meal cooked by one of the national groups, for example the Nigerians. The food was always a great talking point and the cooks enjoyed the praise!

I have written about the Integration Networks in the past tense for 2 reasons: my involvement came to an end when I had so much responsibility for the setting up and the running of the night shelter. I found I could not do both properly. I can quote, however one of the asylum seeking ladies who said to me, “I used to sit alone in my room and stare at the wall and weep. Now, because of the Integration Network, I have friends and I smile all the time!”

The second reason is that the activities of the networks have had to change greatly because of Coronavirus. However, this is also a great opportunity to face a question: as the Cardinal says in his speech to Milan city, “a simple reception and some kind of accommodation” are “very different from a process of integration”. Now, how should we change our “simple reception” coming from charity or the good heart of a human being, how should every “kind of accommodation” provided by Government under international law change in order to become a real “a process of ‘integration”.

At that time, “there was trouble as the locals were entirely unprepared for the large, multi-racial influx and a young Kurd was regrettably murdered”. Are today the people of host countries prepared for the coming of even more huge flooding of immigrants of so many different cultures and languages?

Should not the governments, from where the migrants come, be involved and be made responsible? For instance, these governments are entitled to receive the economic support according to many international agreements. Why not use part of them, “To elaborate a multiracial integration path that considers the real integrability” of the different ethnic groups from both sides, the coming in people and those who welcome them, as Cardinal Martini suggested?

It can look just a provocative idea, but while “Hell is paved by good intentions” the lack of action perpetuates injustice from both sides.

Margaret Henderson,
Glasgow – Scotland

 

Azerbaijan. Land of Fire.

Azerbaijan is a Caucasian republic located in the south-east, straddling Asia and Europe, in an extremely advantageous position that provided these territories with an opportunity to play a crucial role in the international, economic, and cultural ambit.

Watered by the Caspian Sea, to the north it borders Georgia and Russia, to the west Armenia and Turkey, and Iran to the south. It is said that its name comes from the Persian expression meaning ‘Land of Fire’ which may refer to its deposits known since ancient times, or from its status as the former centre of the Zoroastrian faith. It has been inhabited for more than three thousand years (in the region of Baku, objects from the Bronze Age have been found), and the first people to settle in those territories were the Persians followed by the Greeks. In the course of the centuries, the land came under numerous rules led by the Romans (from the 1st century to the 3rd century A.D.), the Persians (from the 3rd century to the 7th century A.D.), the Arabs (7th century A.D.), the Mongols (from 13th to 15th century A.D.) and again the Persians of the House of the Safawidi.

It was in the 17th century that Russia, a great power, slowly began to extend its political domination in the northern part of the country while Persia kept control of the south. This gave rise to a harsh conflict between the two powers which ended in the 19th century with a division between Russian and Persian Azerbaijan sanctioned by the terms of two treaties: that of Gulistan, in 1813, which established the Russian-Persian border along the Aras River, while that of Turkmancay, in 1828, guaranteed Russia the khanate of Nachicevan (along the present border between Armenia and Turkey).
The territory of Azerbaijan was then divided into three Russian administrative areas: Baku, the provinces of Elizabethpol and the province of Yerevan which formed part of present-day Armenia.
Already in that epoch, the Russian Empire was engaging in oil extraction in those territories and, in 1870, began industrial production while building pipelines and a railway that joined Baku and Tbilisi, in Georgia, to transport the crude oil. It is important to bear in mind that, even in preceding years, there were oil refineries in Baku and, in 1874, the first oil company was founded: ‘Baku Oil Society’; in 1878, the first pipeline was laid over a distance of 12 km, to link the Bulakan oil wells
to the Baku refinery.
Those were years in which industrialisation was rapidly increasing and the need for oil accompanied industrial growth. This demand for oil allowed the country, in 1901, to become the largest producer of petroleum in the world with over 11 million tons per year to meet the needs of half the industries in the world. Production was doubled in 1941 reaching a quota of 23.6 million tons and, a few years later, in 1949, production in the seas developed reaching 12.9 million tons in a matter of twenty years.

Oil refinery in Baku in 1912. Bundesarchiv, Bild 183-R00738 / CC-BY-SA 3.0

After the end of the First World War, after the collapse of the Russian Empire, Azerbaijan, together with Armenia and Georgia, united to form the ‘Transcaucasia Democratic Federative Republic’, which, being dissolved after only six months, allowed Azerbaijan to declare independence and to found, in 1918, the ‘Democratic Republic of Azerbaijan’, the first Republic of the Muslim world to allow women to vote. Independence was not to last (it survived just two years) and ended in 1920, when the Red Army invaded the region to unite it, in 1922, to Georgia and Armenia. This is how the ‘Transcaucasia Soviet Socialist Federative Republic’ came into being as a mere prelude to its annexation by Russia which followed in 1936.
In 1924, the USSR created the autonomous region of ‘Nagorno-Karabachskaja’, (inhabited by Armenians and therefore Christian) which soon came under the control of the Azeris. It was this operation that laid the foundation for the future conflict between Armenians and Azeris.

Baku. Monument to Heydar Aliyev in the Heydar Aliyev Park. Photo: ©aliyevramil/123RF.COM

In 1991, following the fall of the USSR, Azerbaijan again declared independence. The first years were greatly compromised by the matter of the war with Armenia over Nagorno-Karabakh. In just two years (from 1991 – 1993), the ferment witnessed the election of three presidents until the arrival of Heydar Aliyev (he had already been in the government of the country in 1969 as Secretary-General of the Communist Party of Azerbaijan until 1981 when he became an influential member of the Politbureau in Moscow). Once he was elected president (and re-elected in the following elections of 1998) Heydar normalised the difficult situation and, in May 1994, signed a ‘ceasefire’ agreement with Armenia over the question of Nagorno-Karabakh. The successor of Heydar Aliyev as head of the country (after doubtfully democratic elections) was, in October 2003, his son Ilham Aliyev, formerly Prime Minister.
Even today, the Aliyev ‘clan’ enjoys unopposed power over Azeri territory, devoting itself to managing the ‘res pubblica’ completely to the benefit of his family using the large income from oil production to make private investments in the building industry and the purchase of real estate abroad.

Azeri women in traditional Azerbaijani dress.

Today, the country has 9,593,000 inhabitants of whom 91.6% are of Azeri ethnicity while the rest are mainly Russian or Armenian. The urban population amounts to 53.1% while the rest live in rural areas and, in Baku alone, there are 3,000,000 inhabitants. Besides being the most populated country in the southern Caucasian area, its population is the youngest both in this area and in the Eastern-European area. In fact, 37.8% are below 24 with only 6.64% over 65, and the average age of the nation is 30.9. Ninety-six percent of the inhabitants belong to the Muslim faith and 85% of them are Shiites and 15% are Sunnites. Nevertheless, there are religious minorities in the country such as Jews and Christians, and of the latter, the Orthodox Church has as its head the Patriarchate of Moscow. From an administrative point of view, Azerbaijan is divided into 8 regions, 66 districts and 11 cities. Apart from Baku, the most important centres are: Gandja (316,300 inhabitants); Sumqayit (314,800 inhabitants); Mingachevir (97,800 inhabitants) and Nakhichevan (84,700 inhabitants).

(F.R.)

 

 

Bolivia. Chakana, the Andean cosmic bridge.

Andean Chakana is the symbol of the principle of relations with people and nature. It is the cosmic bridge between three communities: human, natural and supernatural.

The Quechua term Chakana is composed of two words; Chaka means bridge and na is literally a syllable or a consonant but, in the Andean world, evokes a sense of reciprocity. It is expressed between two persons, communities or cultures in the actions of daily life.
In the Andean view of the world, Chakana refers to the Southern Cross, present in space which is represented by the Tawa Ch`askas (four stars) and is the symbol of the communication of the Andean peoples with other spaces. With reference to this territorial space, it marks the four cardinal points, North, South, East and West. This is closely connected to Andean cosmography. In geometric terms, we may say that the Andean Chakana is a cross with three angles on each of its sides, both above and below, making a total of twelve. It is also related to time in which the twelve angles symbolise the twelve months of the Andean calendar and the four extremities represent the four seasons of the Andean world.

In a spatial sense, the vertical part unites the three existential spaces of the Andean cosmic view: the Janaq pacha (sidereal space), the Kay pacha (space in this place or this world) and the Ukhu pacha (space of depth).
The horizontal part with its four cardinal points represented by the Tawantinsuyo (the four parts) of the political organisation of the Inca Empire which are: chichasuyo, contisuyo, antisuyo and collasuyo. In a sexual sense, the Chakana represents both male and female: the vertical part represents the male and the horizontal the female. Anthropologically, one would say, qhari-warmi (man-woman). In this way, the principle of parity or duality is present since it can never be ch`ulla (disparate).
Among the Andean peoples, the Chakana was and still is represented in various ways and in different areas of the Andean man. This plurality of representations of the Chakana have been discovered by archaeologists in sacred places such as in Puerta del Sol near Lake Titicaca of the Tihuanacotas, at Cusco of the Incas, at Chavin and other places.
To this day, it is kept in the decorations of typical clothes, in handmade objects and in sacred symbols.

The Andean Chakana is celebrated on 3 May, even though, with the coming of Christianity, the celebrations of the Exaltation of the Cross was imposed, both feasts have been intertwined. Even today, they are celebrated in different places and a visible example of this may be seen at the feast of Santa Veracruz in the city of Cochabamba, in Bolivia. According to ethno-psychologist Esther Balboa, before it was a colony, Santa Vera Cruz was the celebration of the Southern Cross, known as Chakana (bridge), and the spot was an astronomical site where the wise ones decided what the meteorological weather would be like. People would come from different places to hear the interpretations of the signs of the times to communicate them to their ayllus.

At present, the Tatala feast of Santa Vera Cruz Tatala celebrates the regeneration of the fertility of life, human, animal, food and other elements that sustain life. The feast expresses the joy of having had a good harvest and a good multiplication of the animals. This the reason why the best fruits of the harvest are ritually presented to the God of life who is represented by Christ crucified. On 2 May, the festival begins and on that day the pilgrims arrive from the different communities. During the night, each family prepares its place for the lamparaku (lighting of the candles for the saint) where animal dung is burned, artisan animals are bought for the ch`allar (sprinkling with chicha) and the ackullt`ar (coca chewing), and their ashes are taken to the fields and scattered in the enclosures as a sign of strengthening and protection.

It is intended, by means of these ritual celebrations, to reinforce the fertility of the fields and of the animals so that they may multiply. The small farmers of the valleys and the Andes bring potatoes, corn cobs and other products in thanksgiving. The city people, instead, make their t`ipaku (giving silver to the saint or the one being celebrated). Everybody comes to give thanks for what they have received and to ask that the means of sustaining life may never be wanting. It is also the time and space for restoring equilibrium, harmony between the three existential spaces. In a personal sense, people renew their commitment to live in harmony. This is why the Andean Chakana is the main principle of relating to everyone. For that matter, the Chakana is the cosmic bridge between the three communities: human society, nature and supernatural beings. The Chakana enables people to relate to everyone according to the principle of ayni (reciprocity), and so the Andean Chakana constitutes the principal element of territorial, social, economic and cosmopolitan order, so as the reach the sumaq kawsay (to live well) in the Andean world. (Open photo: © Can Stock Photo/Kamchatka)

Jhonny Mancilla Pérez

 

Zambia. Dignity and Survival.

The slums surrounding the centre of Lusaka, the capital of Zambia, can be classified by their level of degradation. They are located just a few kilometres from the central shops and street stalls. Dirty roads and houses without drinking water: this is what one can see in the suburbs of George and Lilanda, and the high population density makes coexistence even more difficult.

An intense wind lifts up reddish soil grains and passers-by have to cover their eyes while advancing along the familiar roads. The chaotic structure of the streets causes the formation of small eddies at some street corners, which complicate visibility even more. “This wind can sometimes be rather annoying and besides, it covers everything with dust”, says Chareoes, an electrician who has been working on his own since the country’s official company stopped hiring a few years ago.
We start our walk through the slum early in the morning. The people living in this place start their activities at dawn. “You have to take advantage of daylight hours to consume as little electricity as possible. Daily tasks such as going to the public fountains to fill water tanks, because there is no drinking water in the houses, or making craft beer or exchanging products, are all activities that are done in the morning, there is no time to lose”, Chareoes adds.

The shop owners sprinkle water on the ground so that dust does not enter their stores. Almost no one wears masks to protect themselves from COVID-19 in the neighbourhoods of Lilanda and George – only 3% of the population of Zambia have been vaccinated – but the wind forces them to put any random piece of cloth or the upper part of a t-shirt over their nose and mouth.
Chareoes, a father of four, explains that one can see many children in the streets of these slums because they cannot attend school since their families cannot afford the monthly tuition fee of 60 kuachas (about three and a half euros) required by public or community schools. “People, here, live day by day and with what they manage to scrape up, they can hardly get any other thing that is not food”. For this reason, the presence of ubuntu, the traditional philosophy of Zulu and Xhosa origin that carries a fairly broad English definition of ‘a quality that includes the essential human virtues of compassion and humanity’, is still widely referenced in these realities. Nelson Mandela, South Africa’s first democratically elected president, encapsulated the many interpretations of this word by calling ubuntu an African concept that means “the profound sense that we are human only through the humanity of others; that if we are to accomplish anything in this world, it will in equal measure be due to the work and achievements of others”.

The ubuntu concept, which is an alternative to individualistic and utilitarian philosophies that tend to dominate in the West, and which could be briefly sum up with a short sentence: ‘I am because we are’, is a real necessity in the townships or poor suburbs of Lusaka. Here, everybody tries to contribute by putting together the little they have when there is one of them who needs to buy something or pay off a debt. The people here are committed to helping each other.
Women are usually in charge of the rudimentary machines to make craft beer which is obtained by mashing corn. This process requires time since the machines do not work properly and sometimes you must wait for hours before obtaining the liquid which is then left to ferment. Alcoholic beverages are sold in large quantities in these suburbs, stores are packed with bottles of beer and spirits, and posters on the walls invite customers to drink. The prices of alcoholic beverages are much more affordable than basic food products on the market. The easy access to alcohol, which is cheap, has favoured alcohol abuse. Alcoholism has become a serious social problem, which has also a major impact on the increase in domestic violence against women. “Men often start drinking early in the morning, they drink to relax and forget their problems, and when they get drunk they often become extremely aggressive”, continues Chareoes.

The abandoned objects littering the streets become the toys with which the children of the slums play during the day. Nobody watches them, they take care of each other. The one who is five years old feels responsible for the younger ones; for instance, he makes sure that there are no cars when the younger ones cross a street, or that they do not move too far from the door of their house. The apparent carelessness of mothers is justified by the daily tasks they must accomplish in order to ensure at least one meal a day. Everything is more difficult when you are poor. You have to ration the little food available: small quantities of fruit, vegetables, and dried fish.
The traffic in the streets increases throughout the morning. The vans transporting people from one suburb to another clog the main streets and cause traffic jams. Nevertheless, nobody loses their temper; after a long wait you may see a driver berating another because he is blocking the street, but nothing more than this, as the patience of the inhabitants of these slums is immense.

“There are different levels of poverty in the suburbs or townships of Zambia”, says Chareoes. For instance, there are significant differences between the neighbourhoods of Lilanda and George, though they are just separated by a paved street. The streets of Lilanda, where most of the inhabitants can afford paying basic services such as garbage collection, are relatively clean and there are no deep holes that turn into quagmires when it rains; while in the George neighbourhood, where its small houses are attached to each other, there are piles of garbage at street corners. There have been several cholera outbreaks in the area.
“We try to live our lives the best we can, but the cost of living is very high in Zambia, and with the little money we make we cannot afford to buy basic products. Survival here is difficult, but we try to go on”, says Chareoes. He tries not to lose hope and is convinced that education is the only way out of poverty.  Those families like that of Chareoes, who are aware that a better life can be achieved thanks to education, do their best in order to afford tuition for their children, whose only fault was being born in a place without resources.

Carla Fibla Garcia-Sala

 

Africa. Hotspots 2022.

This year there will be different hotspots in Africa. But two of them will have a deep impact on the security of their regions, due to the dimensions of the concerned states and the complexity of the threats. If Nigeria has long been considered a hotspot, the situation in Ethiopia worsened rapidly in the last two years.

The Ethiopian civil war broke out in November 2020 when militias belonging to the Tigray People’s Liberation Front (TPLF) preventively attacked Ethiopian security forces that were gearing up to intervene in the Tigray region. The TPLF, led by Debretsion Gebremichael, basically ruled Ethiopia’s politics and economy until 2018, when Abiy Ahmed (a member of Oromo, the main ethnic group) became Prime Minister. Ahmed gradually but resolutely is dismantling the Tigrayan monopoly over the governance of the country.

Ethiopia’s prime minister Abiy Ahmed.

TPLF militias took the control of most of Tigray in June 2021 and sneaked into Afar and Amhara regions. They also coordinated with another militia (the Oromo Liberation Army), occupied some major urban centres, and arrived relatively close to Addis Ababa. Due to the conflict, a humanitarian crisis is ongoing in Tigray. In August 2021, according to UN data, 400,000 people were at risk of starving and 2,000,000 had been displaced. The blockade imposed by Ethiopian authorities to Tigray is having a deep impact on Tigrayans, creating problems to the provision of fuel and power, and preventing farmers to work freely. According to UN, both enemies are responsible for the sufferance of the local population since they stop the intervention of aid organizations. Social media became echo chambers for the propaganda of both sides and spread hatred and racism.On 17 December 2021 the UN Human Rights Council created a commission to investigate on the abuses committed by the two belligerents.

The crisis is spilling over not only in Ethiopia and but also in the Horn of Africa. Militias and refugees flow to neighbouring countries such as Somalia and Sudan (both already in trouble), or Kenya and Djibouti. Road and rail links to other parts of Ethiopia and Djibouti have been blocked by protesters. The conflict is also having heavy consequences on the economy. In July 2021 Addis Ababa declared that the cost of damages inflicted to infrastructures reached 2.3 billion of USD.
The crisis has an impact also on the relationship between Addis Ababa and Asmara. Eritrea, which borders Ethiopia and fought a war with it, is now allied with the former enemy and is supporting Ethiopian security forces in their offensive against Tigray militias. According to some observers, Eritrean troops are committing widespread abuses against the local population.

 The Grand Ethiopian Renaissance Dam.

The international community is putting pressure on the two fronts to stop the fighting and reach an agreement. But at this moment there are few signs of hope, due to the determination of both Addis Ababa and TPLF. According to Murithi Mutiga, project director for the Horn of Africa at International Crisis Group (a think tank), “This is a war about blood and soil, about power and survival, about ethnic nationalism. And, normally, these wars are very difficult to end.”
Another thorny issue for Ethiopia concerns the Great Ethiopian Renaissance Dam (GERD). In this dispute Addis Ababa must confront both Egypt and Sudan who feel threatened by the dam that Ethiopia built on the Nile River. Ethiopia built the GERD to become an energy-exporting country. Egypt sees the dam as a potential threat to its survival, since in theory it could be used to reduce its water reserves. According to some estimates, 80% of Egyptians depend on Nile River for the provision of water. In reality, GERD will have an impact only on the Blue Nile, which merges with White Nile near Khartoum. In July 2021 Ethiopia completed the second filling of the dam and stated that the plant is now ready to produce power in any moment. The UN is pushing the three states to reach an agreement, but Ethiopia is refusing. Due to the sensitivity of the matter, an Egyptian military intervention cannot be ruled out, even if at the moment it seems not feasible.

Disorder in Nigeria
Nigeria will also remain a hotspot in 2022 due to its growing security issues. In the northeast of the country Jihadist groups linked (even if to a different degree) to the Islamic State such as the Islamic State West Africa Province (ISWAP) and Boko Haram, continue to attack both the institutions and the population and covertly enter Cameroon and other countries of the Lake Chad region. But, since May 2021 (when the leader of Boko Haram died in a clash with the rivals of ISWAP) the militant groups are going through a phase of reorganization that will likely continue in 2022. Different scenarios are possible: the extremist groups could merge peacefully; one of them could defeat the other; the security forces could take advantage of the divisions to neutralize or at least marginalize the Jihadists. In any case, there is a window of opportunity for the Nigerian government to manage a major threat.

If there are some positive signs in north-eastern states, in the centre and in the south of the country (but also in the northwest) violence and instability are increasing. And this trend will continue in 2022. Ethnic tensions linked to the use of land and water sources, especially between Fulani nomadic herders and farmers, are more and more the cause of clashes between armed groups and violence against unarmed civilians. These groups are usually called “bandits” by the local press, but their scope and dimensions are different from those of “normal” criminal gangs. Even if they do steal cattle or ransack villages, they are not behaving like the usual suspects, since they attack military bases.
In southern regions , the secessionist movements inspired by the Biafra war (fought between 1967 and 1970) are increasing their activities. Among them, the Indigenous People of Biafra (IPOB) led by Nnamdi Kanu occupies the centre stage. IPOB is organizing protests and strikes against the federal government that is replying with the use of force.

IPOB became a sort of transnational threat since 2021 when it reached an agreement with the Ambazonia Defence Forces (ADF), a separatist group active in the western regions of Cameroon where (together with other militias) it wages war against the Cameroonian government. The leaders of the two groups, Kanu and Cho Ayaba, declared their intention to “work to secure their common border and ensure an open exchange of arms, intelligence and personnel.” In the Niger Delta, there are other militant groups with a different agenda that could join IPOB in its fight.
A smaller but far from negligible confrontation is ongoing between a Shiite movement, the Islamic Movement of Nigeria (IMN), and the government not only in the north of the country (where Muslims are the majority) but also in the capital Abuja. The rift is also between the Sunni majority of Nigerian Muslims and IMN.
The growing discontent among the population leads to bitter accusations against the government and to protests that can degenerate into clashes. The security forces can use maximum force (e.g. use live ammunition) to deal with these protests.

The bigger they are…
According to an old saying, “The bigger they are, the harder they fall”. The hypothetic fall of two giants like Nigeria and Ethiopia would produce big shockwaves in their respective regions. Many analysts believe that Nigeria is already a failed state or is on the border of collapse due to multiple security problems and issues like widespread poverty, rampant corruption, growing organized crime, etc. At this stage, these judgments are pessimistic since the state is still capable of providing some sort of internal order and security in Nigeria. And it will probably be able to do so also in 2022. But the threats described above are real and evolving and they could prevail if not properly managed. Emboldened by success in Nigeria, Jihadists and separatists could export violence in the surrounding countries.
As Murithi Mutiga noted, before the start of its internal conflict Ethiopia was an exporter of stability in the region, one of the biggest contributors to peacekeeping around the world and in Somalia. Its crisis deprived the Horn of Africa of a much-needed element of stability; its hypothetic collapse could spill over into violence in its already problematic neighbours.

Innocent Pond

The Rock-hewn Churches of Ethiopia.

Tigray, a region of Ethiopia, guards a series of interesting churches, some of which are very hard to reach. We refer especially to religious sites built centuries ago in the area of Amba Gheralta, located in unique places and surrounded by a deep spirituality.

These churches are to be found on steep cliffs. Their location may be explained in two ways. On the one hand, the fact that they were built on heights difficult to reach denotes how, in ancient times, the faithful wanted to protect themselves from possible incursions; on the other, their very height allows them to approach more closely to the heavens, and so to God.

Historically speaking, their construction is said to have taken place during the period from the eighth to the fifteenth century.
During that period of time, in the area of Amba Gheralta, churches were built which are described as ‘rock-hewn monuments’ which may be divided into three types: monolithic churches completely carved in rock; semi-monolithic churches; and hypogeal churches created inside
natural caves. This area of Ethiopia contains more than
150 rock-hewn churches.

The church of Abreha and Atsbeha
Also called Debre Negast – which means ‘monastery of kings’ – the rock-hewn church of Abreha and Atsbeha is to be found about 17 km from the village of Wukro, in the region of Gueralta. It may be described as a semi-monolithic church since it was carved from the heart of the cliff but with a protruding facade. The reddish colour of the sandstone rock makes the site all the more suggestive. Its interior is adorned with splendid, well-preserved decorations dating back to the XII century.

The site is of architectural, artistic, and religious interest with frescoes depicting biblical scenes and using complicated designs and deep colours. The name of the church is said to derive from that of the Christian emperor Abreha who, according to local legend, ruled together with his brother Atsbeha in the IV century. The story is combined with that of Ezana, the first monarch of the kingdom of Aksum to embrace Christianity, and his brother Saizana (sometimes written Sayzana).

The Church of Abuna Yemata Guh
Another unique church of this type is that of Abuna Yemata Guh situated in northern Tembièn on the great massif of Amba Gheralta. This holy place is pregnant with spirituality, due also to its position. It stands at 2,580 metres, carved out from a steep rock pinnacle and is therefore extremely difficult to reach. The ascent is complex with many dangerous points. However, those who succeed in making the ascent are rewarded by the splendid panorama to be seen from both this special location, and from within the church containing magnificent and well-preserved frescoes. The church is dedicated to Abuna Yemata (also written as Abba Yem’ata), one of the nine saints to whom the first evangelisation of Ethiopia is attributed.

Ethiopian Christianity
These churches and monasteries in the region of Amba Gheralta are closely connected to Orthodox Ethiopian Christianity which is very close to the Egyptian Coptic Church but with characteristics of its own. Christianity is said to have reached Ethiopia around 330.

According to historical sources, this happened when King Ezana of the Kingdom of Aksum embraced the new faith. Afterwards, around 480, a group of monks called the Nine Saints introduced monasticism to Ethiopia. It was they who helped the spread of Christianity also by using religious texts in the language commonly used at the time, known as Ge῾ez: a Semitic language now almost extinct which was widely used in Ethiopia until around the XIV century.

The discovery of the city of Beta Samati
In 2019, archaeologists discovered the remains of the city called Beta Samati at a spot about 50 km from Aksum in the region of Yéha. Estimates indicate that the site was occupied for a long period of time, from 750 B.C. to 650 A.D. Therefore, the city already existed during the Pre-Axumite period.
This discovery revealed the existence of a basilica in the Romanic style which may have been used as a Christian church. This is the reason why the archaeologists who took part in the excavations have emphasised how the discovery of this ancient basilica is so important for understanding the Christian presence in north-east Axum.

This denotes a presence predating the widely accepted date, 330, when King Ezana converted. The research and analysis are still going on, as stated by the archaeologist who directed the dig, Michael Harrower of Johns Hopkins University: “The Empire of Aksum was one of the most ancient and influential civilisations in the world, but it remains one of the least known”.Unfortunately, the great instability of the Tigray region has a negative influence on the research. An example of this is the fact that Debre Damo, one of the most ancient and important churches, was plundered early in 2021 due to the war in Tigray.
The church of Debre Damo rises about 90 km from the capital Aksum, on top of a plateau (called ‘amba’ in the local language). It is part of a monastery that is positioned on a high rock and surrounded by vertical cliffs. This religious site can only be reached with the aid of ropes. In making the ascent, it is necessary to have strong faith.

Silvia C. Turrin/SMA

Andean Spirituality. The Song of the Rivers.

Water is sacred in Andean culture. It is both life and a human right;
they are increasingly threatened by the mining syste
that poisons them.

In the Andean world, water is fundamental; it contains a spirit which enables life to maintain its vigour and continually renew itself… as it flows. The song of the rivers is a song of life announcing that life is regenerating itself… renewing itself.
Water irrigates the crops, the trees and the grasses that grow on its banks; at the same time, the animals drink, joyfully hydrating themselves. Best of all, it is water that unites us to the earth, to plants and to animals, because human beings need water as much as nature does. Singing, men and women celebrate life day after day as they row together on the rivers. By the water’s edge, the song of the rivers, the songs of the women, the laughter of children, the singing of the birds and the rustling of the trees can be heard. It seems they are all playing together and sharing life.

The rivers share and give life, so it is important to approach them with respect and affection… asking permission when one is about to enter the waters. In some places in the Andes permission is asked to cross the waters by pouring some drops of alcohol or scattering some coca leaves either at the springs or the meeting points of rivers; this is a family and community rite called ch’alla.
The indigenous people believe strongly in this relationship and feel sad when the life of the rivers is violated by mining practices that poison or contaminate their waters with chemicals since they remove the spirit of life from the water. The rivers then cease generating a song of life and spread death with their contaminated waters. The land and the fish stop nourishing themselves and become poisonous for humans who eat them, the animals die because the waters which formerly hydrated them now poison them, human beings become sick… their voices are silenced.
It is then that the song of the rivers becomes the cry of the inhabitants of the common home.

Seeing this situation, we may cry out: “Why do we humans destroy the biodiversity of God’s creation? Why do we endanger the integrity of the earth and contribute to climate change, despoiling the earth of its natural forests? Why do we contaminate the waters, the soil, and the air? All these things are sins”, Pope Francis affirms in Laudato Si’ because they are “a crime against nature, a crime against ourselves, and a sin against God” (LS 8).
“Our very bodies are made from the elements of the planet; it is its air that gives us breath and its waters that enliven and restore us” (LS 2).
Our bodies are 75% water and Sister Water is a human right. Nevertheless, “Some studies have shown that we are in danger of suffering an acute shortage of water within a few decades if we do not take urgent action. The environmental consequences may affect billions of people and furthermore, it is foreseen that the control of water by great world companies may become one of the main causes of conflict of this century” (LS 31). O humanity! Shall we really allow them to silence the Song of the Rivers?

Tania Avila Meneses

 

Vietnam. The “Zeng” Art.

The Ta Oi is an ethnic group living in A Luoi a rural district of  Thua Thien-Hue province in the North Central Coast region of Vietnam. The women of the Ta Oi have long been renowned for the skill at weaving “zeng” – their particular type of brocade. It is not only sophisticated but is also a measure of the different values in their culture and life, making it one of the country’s finest brocade weaving arts.

For centuries, when September arrives and cotton “boll” blooms has also been the time the Ta Oi people prepare their looms. The boll are collected and threaded before being dyed.
The basic colours of the ancient Ta Oi people are black, white, yellow, red, green and purple. Each dye is made naturally from different plants and leaves in the area.  In the process of creating the dye, additives such as stone snail shells, tapioca, or dried glutinous flour are added to make the fabric more durable.

Having dyed the fabric, the Ta Oi people then kick their loom into life. Weaving requires a high level of meticulousness and skill, so is only undertaken by women, who are felt to have the appropriate qualities for the task. It usually takes a great deal of time to classify each fabric into different purposes for nice brocade cloth, or zeng. For example, it is essential to select thin, fine fabric for the sheets used to make clothes, while large and coarse fibres are used for carpets or blankets. Along with the fabric, beads are also used to create patterns within zeng, which makes Ta Oi brocade stand out from others.
The Ta Oi previously used beads from the seeds of a “rac” tree, which grows in large numbers where they live. Its seeds are like pepper – very hard and with a hole in the centre when dried – making it easy for stringing to decorate zeng. The most difficult step is the arrangement of the beads to make a pattern, which is done during the weaving process and requires a lot of skill and experience to perfect.

The patterning on zeng brocade represents the typical features of the Ta Oi people. In the past, the more beads a zeng piece had the more valuable it was. The rich patterning expresses the culture, life, and activities of the Ta Oi and also adds value to their brocade.
There are about 76 popular patterns on the products, according to local brocade researchers. They reflect the leer of the Ta Oi woman making the zeng for the diverse local environment, depicting flowers, corn, bamboo, birds, bats, butterflies, spiders, and fish bones. These are all present in their daily life, providing them with food or hunted as dangerous creatures threatening their safety.
The patterns are therefore like visual lessons for their children about their environment and ecology. Another pattern is an image of people and objects present in daily life, such as working activities, houses on stilts, fences, stairs, cooking fires, spinning wheels for weaving, and shields, among others. There are also patterns depicting the universe and reflecting their beliefs, such as stars representing beauty, lozenge shapes for the relationship between a person and the community, and zigzag lines for eternal love.The sophisticated work and cultural values of zeng make it one of the worthiest products of the Ta Oi. “Zeng was expensive in the old days, because it takes a lot of time, hard work, and creativity by the woman who makes it.

All Ta Oi women become familiar with looms when they are little girls and are taught to weave zeng by their mothers. When they grow up, their zeng weaving skill express the beauty and best qualities of a good girl and her mother. The young women must know how to make scarves, shirts, dresses, bags, and blankets for themselves and their families and these are sometimes exchanged for other goods.
According to Ta Oi tradition, a bride makes beautiful zeng items to give to her future husband’s family members as gifts. In olden times, zeng was commonly used in the Ta Oi people’s daily life and work and especially at important events and festivals. Such items were considered part of the individual. When someone passed away, his or her zeng items were buried with them. Only a few things like a belt or a scarf were kept by their family, to commemorate their lost loved one. They were put in a solemn place, like under the altar or where important items are stored, and brought out as worship offerings to the deceased.

There have been tough times for zeng, as many people moved towards other work to earn more money when demand for zeng fell as new fashion items. Thanks to the efforts of people with a deep passion for zeng to preserve the artwork with projects establishing weaving groups and training, however, zeng weaving has been restored in recent years as a highlight of ecological and community-based tourism in the area. Many people returned to the traditional job and produce new and creative patterns for modern life.
Zeng is now not only for local residents but is also popular among many tourists. It has also been taken to craftwork festivals around the country and is part of traditional trade village preservation efforts, to introduce products to both local and foreign visitors.
It also attracts fashion designers, who feature it in their collections, especially as an exotic pattern in an “ao dar, the traditional Vietnamese dress, which has impressed international fashion experts in China, japan, South Korea, and France at fashion shows and fairs.

Le Diem/TGA

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