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Glasgow COP26. Young people at the forefront of Climate Change.

Not only protest marches. They have contributed with debates and proposals at the COP 26 Climate Change in Glasgow. They have been the real protagonists of the Conference.

At COP26 in Glasgow, Oumarou Ibrahim from Chad, founder of the Association for Indigenous Women and Peoples of Chad, addressing world leaders on the importance of environmental preservation and listening to Indigenous voices, said: “In the Sahel, my people are the best architects of the Great Green Wall that avoids desertification and restores land degradation. We do this as a duty, not as a job…We use our Indigenous peoples’ traditional knowledge as a tool to protect nature. We don’t stand in front of you as a victim. No. Today, we stand as climate champions.”

While the African continent is responsible for just 3% of global emissions, it remains the most vulnerable region to global warming. The African Union Commission warned that up to 118 million extremely poor people will be exposed to drought, floods, and extreme heat in Africa by 2030. Climate change could further lower GDP in sub-Saharan Africa by up to 3% by 2050.

Elizabeth Wathuti, a 26-year-old from Kenya who founded the Green Generation Initiative, a group that helps young people become environmentally conscious through growing trees, pointed out: “ I have seen with my own eyes three young children crying at the side of a dried-up river after walking 12 miles with their mother to find water.”  Wathuti said it’s “painful and heartbreaking” to see people who contributed least to the climate crisis suffer most of the impact. Young people are carrying the burden of fixing the climate crisis, she says.  Africa’s youth population is growing rapidly and is expected to reach over 830 million by 2050.

Mary Mathema from Zimbabwe believed that : “African youth should be part of the climate solutions. Instead, we are underrepresented in climate change policy-making and implementation processes at the national, regional and international levels. Integrating African youth in the creation of climate policies, plans, projects and programs
at all levels is imperative.”

Evelyn Acham, a Ugandan activist with the Rise Up movement in Africa, explained why some young people had become “full-time activists” against climate change, giving up education and work due to the urgency of the crisis. She pointed out that the situation was so urgent that they had abandoned other parts of their lives to push for action. She said: “The young people going out there to march give us hope.
“The future belongs to those young people, because they still have a lot of time, they haven’t achieved a lot, but the older generation have already achieved so much and (climate change) probably won’t be so much their problem. “But young people still have work to do, they still have school to do, they have a future to build, so this is our concern.”

Keeping girls in school and taking young climate leaders seriously are keys to tackling climate change said Nobel Peace Prize winner Malala Yousafzai. Speaking to a virtual panel, Malala, 23, said educating girls and young women, particularly in developing countries, would give them a chance to pursue green jobs and be part of solving the climate crisis in their communities.“Girls’ education, gender equality, and climate change are not separate issues. Girls’ education and gender equality can be used as solutions against climate change,” Malala said.

Before the COVID-19 pandemic, some 130 million girls worldwide were already out of school, according to the United Nations cultural agency UNESCO, which said more than 11 million may not return to classes after the pandemic.Climate disasters have also been linked with early marriage, school drop-outs, and teen pregnancies, says UN children’s agency UNICEF.

Malala pointed out that it is important to pay attention to youth climate activists: “Listen to young people who are leading the climate movement. Young people are reminding our leaders that climate education and climate justice should be their priority.”

Txai Surui, a 24-year-old indigenous climate activist from the Brazilian Amazon, said “Today the climate is warming, the animals are disappearing, the rivers are dying, and our plants don’t flower like they did before. The Earth is speaking. She tells us that we have no more time. We need a different path, with bold and global changes. It is not 2030 or 2050, it is now.”
She continues: “We have ideas to postpone the end of the world. It is always necessary to believe that doing so is possible. May our utopia be a future on Earth.”The Pacific Islands are extremely vulnerable to climate change. Salome Alinili Maitangi came looking for promises and funding for her community. A young woman from Samoa and Tuvalu, she has travelled the world to make her voice heard and convey a clear
message to leaders.

“Protect the Pacific… we are the smallest contributor to climate change, but we are at the forefront of climate change,” she said.
Moemoana Schwenke from Samoa believes it is important that young women from different communities have a voice at the table. “If our youth work together, we can become better leaders and if we want to work to ensure that our planet does not suffer losses and losses.”
The final agreement of the Glasgow Climate Pact was received with a mix of disappointment with activists, vulnerable smaller states and non-governmental organisations, in particular, describing it as “weak” and lacking “the urgency and scale required” in the face of the climate crisis.

Many youth activists have taken a bleaker view. Vanessa Nakate, a climate activist from Uganda, said: “Even if leaders stuck to the promises they have made here in Glasgow, it would not prevent the destruction of communities like mine. Right now, at 1.2C of global warming, drought and flooding are killing people in Uganda. Only immediate, drastic emission cuts will give us hope of safety, and world leaders have failed to rise to the moment.”

She said the scale of the climate movement was increasing: “People are joining our movement. 100,000 people from all different backgrounds came to the streets in Glasgow during the COP and the pressure for change is building.”
Climate activist Greta Thunberg comments: “The COP26 is over. Here’s a brief summary: Blah, blah, blah. But the real work continues outside these halls. And we will never give up, never. ( Open photo: Hinduo Oumarou Ibrahim delegate from Chad)  (swm)

 

 

 

 

The Gubissa Ceremony.

The birth of a child is always an important event that brings joy to the Borana. The joy is all the more important when the child is
a first-born or a male.

The announcement of the birth is made by the father who shouts to all “Olla, ilmi dallae buna tambo nyada” (People of the village, a son is born to me; drink buri –  fresh milk with coffee beans –  and chew tobacco”. The people gather while the women sing “You have given me a descendant. Alio is your name, give me a son. As the flowers of the grass grow, so let God make grow the flower of the life of this son”.

The celebration is held between six months and two years after the baby’s birth. Eight days before the ceremony, a large hut, the galma, is built and the child’s father invites the family’s numerous relatives to the naming ceremony. Each guest to the event brings an oodha full of curdled milk as a gift and that is why the ceremony takes place after the heavy spring rains have greened up pastures that provide abundant forage for cows. The arrival of the guests from the nearby villages indicates that the party is about to start. Seven people, the torban, help the baby’s father throughout the event. Two sticks, five twigs (one of which is bigger than the others), and a big branch are placed in a row before the entrance of the cow fence. One of the sticks, the wades, is for the baby’s father; the other, the danis, is for the baby. Two of the twigs, the ootti, are placed above the door of the galma; the others, including the largest one, are put on the wall at the bottom of the hut. The branch, called gulanta, is located in the centre of the place.

The baby’s father puts a lock of the baby’s hair and his umbilical cord, which has been cut into small pieces and which has been kept by the baby’s mother in a flap of her dress until the day of the ceremony, into a wooden bowl (qorri). Then the father puts the mchira, a copper bracelet, which is a symbol of belonging to the tribe, on the baby’s wrist.
The two parents enter the galma to prepare the buni, a ceremonial drink made with toasted coffee beans and fresh milk. A few drops of oil are poured on the palm of the hands of the guests, and they spread it on their wrist and face. Everybody drinks the buni while an elder prays.
Women start milking cows at about nine o’clock in the evening, then everybody gets back to the galma. The baby’s parents eat eight roasted berries: this gesture symbolizes that their son is now officially entering the family. Some women bring some milk. One of the elders intones a sort of litany, to which everyone responds. Then the father lifts the baby up in his arms and says, wario gollicha makes jeda jeda, (the baby’s name), the others reply, Gudaa fate hate bulfad, (“May the baby grow well, long life to his father and mother”.)
The invocation is repeated 16 times in turn by the father, mother, grandfather and grandmother (for a total of 64 times). Then a silence filled with mystery falls. After a while the baby’s father starts to sing a song that invites guests to celebrate: Ho, hoyoyo jilla, hahahe! Another three songs are sung to wish the baby a happy life, many cows, green pastures, and abundant water.

Borana Girls. CC BY-SA 2.0/Rod Waddington

Outside the hut, people dance, women clap their hands, while young people do high jumps as the dance requires. Curdled milk is served to guests uninterruptedly.
At about three o’clock in the morning the dances end. Everyone goes to sleep while the baby’s father and the seven torban, remain in the galma and continue to sing until the sun rises.
At the beginning of the new day, the sorio sacrifice is performed: the baby’s father slits a bull’s throat. The danis and wades sticks are placed under the rivulets of blood so that they get soaked with the bull’s blood, while the reading of good wishes is performed and some pieces of meat are distributed to those who brought milk.A final ceremony, the handura (umbilical cord) marks the end of the great event. The baby’s father, followed by the mother who holds the baby and by the grandfather, enters the cattle fence; he holds the bowl containing the baby’s umbilical cord and the lock of hair. He then puts pieces of this mixture on the back of some cows, the ‘baby’s handura cows’, that symbolize the baby’s legacy, the guarantee for a wealthy life. This ceremony is repeated for four days. Before leaving, the elderly people make good wishes and some meat is offered to guests before they return to their own village and their work. (P.C.)

Herbs & Plants. Leonotis nepetifolia. ‘A Lion era’.

In traditional medicine, the plant is used to treat a number
of diseases like bronchial asthma, fever, influenza, cough,
as well as treatment of epilepsy.

Medicinal plants are a huge element of the indigenous medical systems. Leonotis nepetifolia (Family Lamiaceae) is one of such medicinal plant species with significant medicinal values. It is commonly known as ‘Lion ear’ or ‘Christmas candlestick’ and is a shrub that originated from tropical Africa and now spread in many tropical regions worldwide. It is an erect annual herb that can grow up to 2.5 m in height.
The stem is unbranched at the base and loosely branched towards the apex with strongly angled stems having appressed retrorse hairs that are longer at the nodes. Leaves are smooth with toothed margin, ovate, lobed, acute, and winged in the upper part.

Inflorescence comprises axillary dense, globose many-flowered verticillasters. The flowers are orange, borne in spiny clusters, the floral leaves are lanceolate and deflexed, bracts are linear, highly spinous-pointed, and deflexed. The calyxes are tubular, incurved, hairy with 8-9 sharp pointed teeth. The plant typically has a bilabiate corolla, which is orange-scarlet. The stamens are four and didynamous. The ovary has four lobes and the fruit contains four nutlets and ovoid.
In traditional medicine, Leonotis nepetifolia is used to treat and/or manage a number of disease conditions and disorders including bronchial asthma, fever, influenza, cough, womb prolapse, analgesia, burns, breast swelling, ringworm, scalds, malaria, and rheumatic pain. In some communities, the plant is used in the treatment of epilepsy. The whole Leonotis nepetifolia plant is powdered and decoctions made from it are used in the treatment of malaria. Similarly, the leaf infusion is also used to treat malaria in some parts of Africa. It has been used in the treatment of diarrhea and other digestive system disorders in various communities along its distribution range. In addition, the decoction made from the whole Leonotis nepetifolia plant can be orally administered for the treatment of stomachache and dysentery.

The stem, leaves, and flowers of Leonotis nepetifolia are used in the treatment of asthma. The ash made from burning the whole plant of Leonotis nepetifolia is externally applied to treat paralysis. The ash of the whole plant mixed with mustard oil on external application relieves breast pain during the post-natal period and pain due to swelling anywhere in the body including joint pain. Decoction of the stem, leaf and flowers is administered for jaundice. The whole plant is used for regulating the menstrual cycle as well as diarrhea. The paste made from the whole plant is applied for the treatment of joint pain. Similarly, the infusion of Leonotis nepetifolia is drunk and rubbed to treat backache. The plant is boiled in mustard oil and used to manage waist pain. The decoction is given orally for relieving joint pains.

The decoction of the leaves is used to treat burns and skin ailments. The ash from the leaves of Leonotis  nepetifolia is used to treat stomach infections. The paste made from the leaves is applied externally to treat eczema conditions. Crushed leaves of the plant are rubbed gently on the affected part to alleviate the burning sensation due to scorpion sting. The leaf paste of the plant is applied locally to cure joint pains and back pain. In some communities, the roots are used to treat vomiting in pregnant women. The decoction of flowers and seeds are used to treat burns and skin ailments. The powdered flower of Leonotis nepetifolia added in porridge or tea is utilized in the treatment of diarrhea. The seed, flower and inflorescence (ash and paste) are used as external application for burns. The application    of  the  paste    of    inflorescence    mixed    with groundnut oil is used for wound healing. The paste of the inflorescence fried in ghee is administered for treating cough. The juice of the flower mixed with sugar is drunk for treatment of night blindness. The nectar from the flowers tastes sweet and is often eaten as food.The therapeutic potency of Leonotis nepetifolia may be attributed to the phytochemicals contained in it, including alkaloids, tannins, saponins, flavonoids, steroids, and terpenoids.

 Richard Komakech

 

Troubled waters in the Indo-Pacific Ocean.

Geopolitical tension in the Indo-Pacific Region has been aggravated by the controversial purchase of submarines by Australia from the United States. At the root of the problem is the fear of Western countries and their allies at the growing naval power of China.

The reasoning is that Peking has 360 battleships and attack submarines at the end of 2020 compared with the 297 the United States has worldwide. China is expected to increase the number of its ships to 400 by 2025 and to 425 by 2030.
These data are furnished by the United States Office of Naval Information (ONI). According to Military Balance, the Chinese navy has in service 6 nuclear ballistic missile submarines (SSBN). These are quantitative details that do not consider the quality of capacity of the ships which is in favour of the United States, or of the global deployment of its 11 fleets around their respective aircraft carriers.

The US fleet has 21 submarines of which 8 are nuclear-powered and they are located in the Pacific off the coast of China (mostly based in Pearl Harbour). Between 2015 and 2019, Chinese naval shipyards built 132 as compared with 68 built by the US, 48 by India, 49 by Japan, 17 by France, 9 by Australia and 4 by the United Kingdom (of which 2 were aircraft carriers). In those four years, China launched a number of ships equal to the entire French fleet, the foremost European power. The head of the French navy, Pierre Vandier, believes that the Chinese navy absorbs 55% of the entire defence budget of the Asian power.

In the South China Sea, a conflict is developing over sovereignty with China on one side and the other coastal countries on the other. Of these countries, Vietnam has 6 Russian-made submarines, Singapore and Malaysia have 2 each, Indonesia has ordered 6 from South Korea and the Philippines is considering the creation of a fleet of submarines.
These countries have drawn up various treaties with Washington in their geopolitical war with Peking. Towards the East China Sea, Japan has 23 submarines and South Korea has 18.

These are two strong military allies of the United States close to China. About a dozen Russian submarines sail the seas around China: the Indo-Pacific, the South and the East. In line with the naval tensions in the region at the start of 2021, one of the French nuclear missiles, the Emeraude, navigated in the Pacific close to the zone of tension.
It was an unusual event and was presumably aimed at giving France a role in this geopolitical conflict.

However, on 15 September, an accord called AUKUS (Australia, United Kingdom and the United States) was signed. This alliance aims at articulating an action to contain China and support the countries which fear it. According to Stockholm International Peace Research Institute (SIPRI), Asia and Oceania have invested 528,000 million dollars in military spending, a sum that represents an increase of 2.5% compared to 2019, but which is smaller than that of the USA which amounted to 801,000 million and 40% more than what Europe spends.

AUKUS comes on top of another Western and Indo-Pacific military project: the QUAD Group. This is an alliance between the United States and Australia, and India and Japan. Shortly after he took office, Biden held a virtual summit with the heads of government of the Group to activate it with a view to containing China. However, now, contemporaneously with the announcement of the AUKUS accord, the contract worth 50 billion dollars that Australia had signed with France for the purchase of 12 conventional submarines was suspended.

The first negotiations between Paris and Canberra took place in 2016. France saw the contract as already agreed but Australia suspended it and replaced it with another with the USA for 8 nuclear-powered submarines for 66 billion dollars.
President Macron of France responded angrily and ordered the recall of his ambassadors from Australia and the United States.

The Australian Prime Minister Scott Morrison has stated that the change was due to the deterioration of security in the Indo-Pacific Region (made up of India, China, South Korea, Japan, Indonesia and Australia) and the access to the technology implicit in the new accord. These events were aggravated by the resumption of long-range missile launching by North Korea the same week during which the AUKUS agreement was published. North Korea launched two missiles from Yangdeok (70 km from the capital). They reached a speed of 800 k per hour and reached an altitude of 60,000 metres before falling into the East Sea  (as the sea to the south of Japan is called in both Koreas).

On its part, South Korea responded with a submarine-launched ballistic missile (SLBM) of the Dosan Ahn Chang-ho class, capable of carrying nuclear warheads. Even if the South Korean president denied any connection with the North Korean launch, the conclusion was inevitable. A first South Korean test had been secretly conducted two weeks previously. South Korea thus became the eighth country capable of launching SLBM. The others are: USA, Russia, China, India, United Kingdom, France and North Korea.

The growing tension in the Indo-Pacific has had global repercussions. The Chinese government reacted strongly, accusing the United States of endangering the security of the region by agreeing to supply Australia with nuclear submarines ad of upsetting the balance of power to the detriment of the Asian power.
In addition, the European reaction was equally strong. It upheld the case of France against Australia and the United States over the agreement to replace the purchase of submarines. Various European leaders asserted that it is necessary to promote the “defence of Europe”, by Europe having its own military structure separate from the United States. It is worth noting that France is the main military power on the European continent and the only one with nuclear arms.

Rosendo Fraga/Nueva Mayoria

Philippine. The Fiesta, joyful celebration.

The life of the Filipino villages and parishes is built around the “Fiesta”, a yearly celebration of the Patron Saint which includes the preparations, the solemn Mass, the procession with the images of the Saint, the cooking, and the hospitality.

Every town in the Philippines, no matter how big or small, holds a fiesta. Traditionally, the fiesta is a time of joyful celebration for Filipinos, who cook heaps of hearty food, throw open their doors to visitors, and parade in the streets. Some Filipino fiestas have evolved into elaborate, multi-day festivals, while others have kept their community roots.
Majayjay is a municipality in the province of Laguna. It is located at the foot of Mount Banahaw and stands one thousand feet above sea level, one hundred and twenty kilometres south of Manila. The Spanish colonial government made it a town in 1578.
Its location at the foot of the mountain gives it an abundant supply of fresh mountain spring water. Four rivers flow through the town.

Photo: ©kobby_dagan/123RF.COM

In José Protasio Rizal’s El Filibusterismo, he spoke of an old Spanish bridge made of stone in the year 1851. Puente de Capricio was initiated by the Spanish Franciscan friar Victoriano del Moral, who was cruel and autocratic. Anyone who did not labour in the construction would be later punished by a whipping in the buttocks.
The bridge is still standing firm today, crossing the Olla River. It is called Tulay ng Pige (Bridge of Buttocks). The bridge now symbolizes the defiance of Filipino workers against the oppressive Spanish colonialists. At the same time, it is the pride of the inhabitants of Majayjay.
The town is home to one of the oldest and most beautiful Roman Catholic churches in the Philippines, the Saint Gregory the Great Parish Church. It was built in 1575 but destroyed several times by fire. Its restoration dates to 1730. Despite the repeated incidents of fire, the image of their Patron Saint, San Gregorio Magno, remained miraculously unscathed.The SaGreMa Festival (San Gregorio Magno Majayjay) marks the parochial Fiesta celebrated on September 3 and March 12, the dates when Saint Gregory became a pope and the day he died respectively. At this time of the year, the thirty thousand inhabitants come together for a grand celebration.

The extensive ceremonies are planned by a committee that is usually led by the Hermana Mayor (the big sister). The local bishop is usually invited as the main celebrant of the solemn Mass. A colourful procession follows during which all the statues of Saints are taken around the town in their floats, with the joyful sound of the local brass band.
The fiesta is a time during which the villagers take pride in their patron Saint, in the beauty of their place of worship, and their place in general. Overseas Filipino Workers often make a point in being present back to their town for the fiesta. It is when food is abundant, the hospitality is warm, and the sense of belonging grows strong.
The cohesion and normality of the village life and festivities are today taken for granted, but serious historians see in them the success of the evangelizing activity of the Spanish friars who are responsible for the organization of the village life around the parish church and the plaza.
William Cameron Forbes, a Protestant Governor-General of the Philippines (1909-1913), cannot hide his admiration at the endurance of the Spaniard’s evangelizing mission when he said, “Whatever their method may have been, no fair-minded person could underrate their achievements in dealing with the disunited, warring factions and tribes which they found inhabiting the Philippines Islands in 1565 and in giving them a unity of thoughts which comes from a common religion to which they are devoted and to the maintenance of which they have erected their most impressive and monumental buildings, where worship is conducted according to the ritual of the Roman Catholic Church.”

Participant in the Aliwan fiesta in Manila. Photo: ©kobby_dagan/123RF.COM

The feasts of the Patron Saints have developed, in some places, into festivals like the Sinulog of Cebu and the Ati-Atihan of Kalibo in Aklan. The province of Quezon in Luzon Island has one of the most interesting fiestas in the Philippines. On May 15, Lucban and the towns nearby decorate their homes with fruits and vegetables in honour of San Isidro Labrador, the patron saint of farmers.
A walk through the town reveals houses covered in all types of fresh produce. The festival is a way of giving thanks for a bountiful harvest, and the best-decorated house wins a prize. Toward the end of the festival, visitors are allowed to bring a basket and pick the fruits and veggies from the houses for free. The success of the religious festivals has inspired the other great cultural manifestations linked with nature like the annual “Flower Festival or Panagbenga” of Baguio and the kind of carnival with masks “Masskara” of Bacolod.  Open Photo: kobby_dagan/123rf.com
Lorenzo Carraro

 

 

Azerbaijan: Unique Carpets.

The Azerbaijan art of weaving is unique: it is an ancient tradition, a mystical and pedagogical language and a sign of Azeri identity that has now become the Heritage of Humanity.

In Lahij, on the mountains of Azerbaijan, four generations come together around the loom on which carpets are woven. The woman doing the weaving learned the art when she was just five years old. The loom on which she made her debut was on the carpet her mother received as her dowry and woven by her grandmother. The daughter of this woman comes to see her and sits down at the loom to demonstrate and also perfect her weaving skills.
Carpet weaving in Azerbaijan is mostly done by the woman of the house but some men also weave. During the winter, the women of the extended family get together and each one does her creative part of the work. On such occasions, girls and boys learn from the mothers and grandmothers and the wives help their mothers-in-law.
Being handed down from one generation to the next, the traditional art of carpet-weaving has a history going back about four thousand years. The earliest traces are from the second millennium before Christ.

The Arab historian Al Mugaddasi, wrote in the X century BC: ‘Your carpets are unequalled anywhere else in the world’. In the V century BC, the Greek Herodotus, known as the father of history, refers to the advanced colouring techniques of the Azerbaijanis.
Travellers to the ancient Middle East and Asia, like Almaçudi and Xuan Tes Ank, and the Italian explorer Marco Polo, in the XIII century, recorded Azerbaijani weaving techniques; cloth and carpets were made and sold in the Azeri markets that were not to be found anywhere else in the world.
Azerbaijan carpets have been part of European art since the late Middle Ages. They are to be seen in works such as the Annunciation with St Emidius (1486), by Carlo Crivelli, the Virgin and Child (1487), by Hans Memling, or The Ambassadors (1533), by Hans Holbein the Younger.

Mystical and educational carpets
Azerbaijan is located on the old Silk Road that joined Europe and Asia and has always been a crossroads of civilisations, cultures and religions.
The cities of Azerbaijan were known as centres of commerce, science and culture. While the products of the soil – such as nuts, salt, saffron, sturgeon and caviar – were much sought-after by foreign merchants, the same was true of their artisan products, such as vessels in wood, non-ferrous metals and, in particular, natural colourings. The products of these arts were in great demand: raw silk, silk fabrics, cotton, multi-coloured ceramics, arms and other metal objects, precious stones, jewels and especially carpets that were sold by weight like precious metals.

This is because Azerbaijan weaving is much more than the simple provision of useful objects; it is a kind of visual language, all the elements of which have a meaning.
The experience and world vision of the Azeri are inseparable from the art of weaving to such an extent that Azeri men and women weavers may be classified as mystics and educators.
Azeri weaving incorporates the spiritual, social, cultural and artistic values of the country in each period of its history. This life wisdom is present and is transmitted in everyday life. Carpets cover all areas of the house: the floor, the walls and the ceilings. There is even an Azeri saying that goes: xalças harada, yurdum orada, meaning ‘where my carpet is, there is my home’. Special carpets are woven to depict various occasions: prayer, wedding ceremonies, births or mourning rituals. The arrival of a distinguished person is marked by laying down a carpet. In the world of fashion and entertainment, the first rows are covered with most beautiful carpets.

Symbol of Azeri identity
The ancient art of carpet weaving has become a tangible symbol of Azeri culture in which two aspects stand out: multiculturalism and innovation. Each of the ten regions of Azerbaijan has its own weaving techniques and elements of local designs. Aware of this richness and to use it to the best advantage, in the workshops of Azerkalcha, local artisans manage about five hundred works being produced nation-wide and, in this way, it is easily possible to acquire a view of the whole country.

Baku. Azerbaijan Carpet Museum.

Techniques of preceding centuries are traditionally used by the artisans of today but new technologies make it possible to explore other designs. One of the artists of this new generation of weavers is Faig Ahmed. Since childhood, he wanted to cut up a family carpet to rearrange its design. Today he dares to innovate at the point of contact between the old and the new and create carpets with deformed sections.
The symbolic element that unites the spiritual with daily life in Azeri carpets is fire. It is represented by more than ninety tones and configurations. A classical motif consists of mixed lines in the form of an S that spread out horizontally and vertically to create a stylised image of a dragon which is also a symbol of fire.
Fire indicates Azeri identity since the country has abundant reserves of natural gas and oil. It is easy to identify them by the flames on the surface, something that is seen when the gas comes into contact with the atmosphere and ignites.

A world heritage
The National Carpet Museum of Azerbaijan, in Baku, was opened in 1967. It looks like a rolled-up carpet pointing to the future. In it, the patrimony of ancient skills acts as a spur to innovation and ancient traditions appear genuine for today. Designed by Austrian Franz Janz, it is an architectural jewel. In 2010, UNESCO added Azerbaijani carpet weaving to the Intangible Cultural Heritage List. Since then, the practice has attracted the attention of international tourists and consumes and renews the passion of local artisans, guaranteeing further generations of weavers.

Fernando Félix

New Technologies and Geopolitical Balances.

The changes taking place in the sectors of new technologies related to 5G, internet, automation, robotisation, biogenetics, big data,
cognitive systems, and new materials will significantly
affect international balances.

The effect is disruptive and is generating significant changes in the geopolitical, economic, technological, and political scenarios. A radical and profound change in the field of action whose axis has shifted from traditional competition – held in the naval, land and air sectors – to the virtual one governed by new technologies.
This has expanded the concept of national security by extending it to new areas, making the risk factors difficult to calculate (also due to the constant processes of evolution in the field of technological innovation), unhinging the traditional calculation method in which the typical geographical and demographic constants allowed a greater reliability
of the risk prediction.

This change, which was drastically accelerated by the Covid 19 pandemic, was generated by the exponential growth that the Chinese power has produced in economic terms and by its considerable commitment to the innovation process through increasing investments in the research and development sectors. In fact, China, besides investing in transport and connection infrastructures – including the land and sea Obor project, better known as the ‘New Silk Road’, conceived by Beijing with the main objective of getting China closer to the rest of the Eurasian continental mass – is also strongly focusing on new research infrastructures considered by the government to be strategic for growth and development. These infrastructures have the aim of promoting a system that favours the formation of large technological clusters (as it is happening in Shanghai with SSRF) capable of attracting foreign talents and offering them a comfortable environment that has all the necessary conditions for research. This creates a system that is making China a real technological power.

This has generated a contrast with the United States which for years have dominated unchallenged in this sector in which they have invested, and continue to invest today, obtaining considerable results that have allowed them to increase their supremacy over the other countries. To date, in fact, the US State Department of Defence, through its agencies, is the world’s largest investor in the field of technological research and development. Within this scenario in which these two great powers are opposed, (suffice it to remember the well-known ‘Huawei case’ – the Asian 5G giant accused by the Americans of being ‘a military entity disguised as a private company’ – which broke out a couple of years ago representing a sort of officialisation of the competition), the US counter-offensive represented the acknowledgment of a whirlwind wave that is strongly expanding and that could jeopardize the critical technologies of the country. In recent times there has also been a rallying against Chinese companies regarding semiconductors. Chinese companies in fact are performing exceptionally well in the market and intend to compete on an equal footing with the US counterparts that hold the leadership. In this competition, Chinese companies have been favoured by the Asian relocation carried out, over the years, by some US giants which has allowed them to acquire the necessary know-how to find opportunities in these new areas. This is the case of Apple which, as prof. Gagliano points out, delegated part of its production to Foxconn Technology, officially Hon Hai Precision Industry Company Ltd., a Taiwanese industrial group specialized in the manufacture of electronic products, mainly located in the People’s Republic of China, in the city of Shenzhen, which also supplies companies such as Sony, Motorola, Dell, Microsoft, Amazon, Nintendo, Hewlett-Packard, Samsung, LG, HTC, Acer, Asus, Lenovo and Huawei.

Today Apple has decided to produce its own chips, and so have other big US companies including Google, Amazon, Facebook, Microsoft, Tesla, internal chip production being important to power their cloud services and electronic products. Competition with Chinese companies led the then Trump administration in 2019 to require the US giants to terminate partnerships with Chinese companies with the aim of moving American productions out of China to prevent US know-how from ending up in the opponent’s hands, with the consequent loss of strategic sectors and technological sectors.
In this regard, analyst Alberto Cossu’s considerations are illuminating, according to which Trump’s action sent a strong signal to companies aimed at convincing the American production system to completely reconsider the supply chain taking into consideration not only the economic advantages, but also strategic and national security. A move that, we might say, was aimed at countering Chinese civil and military development, whose modernization objectives are in fact supported and developed by American companies, universities, and research programs. The initiatives taken in 2019 were followed by US technology embargo in 2020 whose preventive response from Huawei was to equip itself with a chip stock for 5G antennas and for its high-end smartphones.

President Joe Biden said China should expect a period of ‘extreme competition’ with the United States. However, according to analysts China could be advantaged since the country controls the world’s rare earth supply chains. Rare earths are essential for the production of modern batteries, chips, and components of PCs and smartphones.
It is therefore clear that technology is redefining the geopolitical scenarios and that it will play a key role in determining the new power relationships between powers: the United States, the main player, which is strengthening ties with Taiwan, and South Korea in the development of semiconductors; then China. Meanwhile, Europe, except for the part linked to biotechnology and some northern European companies that have developed 5G, seems to have a completely marginal role and to be almost fully dependent on foreign markets, particularly with regard to semiconductors and information technology, with the exception of some German excellences.
This is not only an alarming scenario for the protection of European security and that of the various nations, but also for the ecological transition process put in place which, certainly, cannot ignore an adequate digital transition, under penalty of dependence on foreign markets for the essential components that are at the base of the process, among all, wind turbines and lithium batteries. This dependence, besides reducing the room for manoeuvre by European political decision-makers, determines high risk variables, especially if we consider that the new technologies that will play a leading role in the future challenges, concern environment and health.

Filippo Romeo

The Gadamoji Celebration.

Every eight years, the feast of final Borana passage called Gadamoji, when a man reaches complete social and ritual maturity, is celebrated.

Due to the fact that it is celebrated at such long intervals and its importance and influence in various aspects of the life of the tribe, this is one of the more typical manifestations of the Borana culture.
When the Bufa moon appears, immediately preceded by the Wachabaji moon, the village of the Gadamoji is completely rebuilt.  Each elder builds his own hut next to those who will make the ‘passage’ with him. This results in a wide semi-circle of huts in which the Gadamoji come to set up house with their families.

The doors of all the huts face the single, large cattle enclosure, more or less elliptical in shape and different from that usually used by the Borana to guard their cattle. The usual enclosure has, in fact, just two openings and is in the form of a circle, while this one may be considered a multiple enclosure. Corresponding to the hut of each cattle owner, there are two openings in the hedge: one facing the hut and one towards the other side. The huts of the Gadamoji are different from ordinary huts: instead of one single room, it is formed of a number of communicating rooms. However, there is still only one opening to the outside and anyone wishing to enter or exit has to pass through it. Near the entrance to the hut cattle hides are arranged on which various animals are depicted: lions, buffalos, elephants, sheep or camels. There are also some human figures. They symbolise the wealth and courage of the person being celebrated.

A Time of Peace
The families of the Gadamoji stay in the village for the whole month, waiting for the celebration. This is a period of peace, tranquillity, and serenity during which, either in the home or in the village, harsh words, unpleasant acts, complaints, cursing and all gestures that may disturb the atmosphere of harmony, are forbidden.
The real celebration commences when the so-called Wachabaji moon appears. On the evening of the New Moon, the men gather in a corner of the hut and, in a circle, spend the night singing to the sound of a drum, chatting and expressing the invocations (ebissa) from time to time. The women gather in groups in front of the dwellings where they sing and dance on hides spread out on the ground.

In the morning, at sunrise, each Gadamoji approaches the opening in the cattle enclosure corresponding to the opening in his hut. There the cutting of hair takes place, a ceremony that is essential to the celebration. Jarsa mata bufadde: the old man whose hair has been cut, is the name given to the man who has completed the passage of the Gadamoji. The haircutting is begun by the wife and finished by the eldest son. The hair is gathered in the palms of the hands and carefully taken by the same son to the prepared place called fodu, close to the entrance to the enclosure opposite that facing the house and is there buried under a heap of cattle dung (on the right side, inside the entrance).
Once the haircutting is finished, the old man enters his hut and stays there segregated for three days. In the meantime, inside the animal enclosure, to the left of the opening facing the hut, each family slaughters a fat calf, called a jarra, and leaves it there with its throat cut.

The procession then follows. All the male children of all the Gadamoji, with their faces painted, their heads crowned with the kalacha (a kind of metal horn tied with a leather strap to their foreheads), each holding in their hands the rod of their birth, called danissa (a black stick pointed like the kalacha), gather outside the enclosure, in front of the external entrance of the first Gadamoji.
A woman with a child on her back and flanked by two girls comes and places herself in front of the place where the hair has been buried. When everyone is present, the woman and the girls start to move, opening the procession which passes through the external opening, through the enclosure and through the internal opening of the enclosure itself, towards the house of the first Gadamoji. The small crowd moves in procession slowly, singing.
When everyone is inside the enclosure, the external opening is closed and guarded by two men armed with whips (lícho) who prevent anyone else from following them. The Gadamoji inside his house finds before him a large vessel full of milk called madala, supported by the usual framework of branches (chanchala).
The procession stops in front of the hut. Only two or three sons are then allowed inside where they call to the old man: buta! He then begins to enumerate, in a loud voice, his former glories, his wealth and his merits. All the other people crowd around the hut to hear what he is saying.

When the old man has finished his speech, those inside the hut come out, carrying the still closed vessel of milk. They open the vessel, dip their sticks in it and apply it to their moustaches saying: afaressa! They then take the vessel back into the hut.
When the procession for the first Gadamoji is over, the children approach the external opening of the enclosure corresponding to the hut of the second Gadamoji and everything is repeated in the same order. The same is done for each ‘passage’ candidate.
Once the processions are over, the fat calf previously left in front of the hut is skinned.  Each person has already marked themselves on their foreheads, their throats and also the doors of their houses. Each family group skins its own calf. As always happens when sacrifices are being offered, the skins of the animals are cut into strips, called medicca, which each takes, using a stick and then ties it to their arms. Only the wife of the Gadamoji, who, on this occasion, wears the traditional hide (gorfo) and carries a sort of rattle made of small gourds tied together (usually called saka but in the case of the wives of the Gadamoji, called a hapa) places the medicca around her neck.
The meat is taken into the huts and cooked. There is plenty for everyone. The next night is also spent dancing and singing. After three days, the elders come out of the huts and that concludes the celebration which will be repeated every eight years when hair will be cut at the following Gadaa. Gadaa, like lubba, means age-group or class.

Uncertain future
Today the territory of the Borana is regularly struck by periods of drought. The elders recall the time when ‘the sky was friendly’ and the regular rain allowed people to live happily according to the movements and settling of the nomadic life. There is a real danger that the ongoing rapid process of desertification may force the group to abandon for good the savannah where, for many generations they have pastured their camels, oxen, cows and herds.
The rains are less frequent and the problem of water supplies is becoming difficult. There is an increase in arguments, conflicts and even armed clashes (with lives being lost), that are often caused by attempts to use, even illegally, the few wells still functioning.

It seems certain – and the representatives of the nomadic groups said so during their various meetings organised in Kenya, Tanzania and Ethiopia – that the nomadic life has a poor future in eastern Africa and in the Horn of Africa. Boundary conflicts, population growth and progressive desertification are leading to water sources drying up.
While it is true that human mobility and the pastoral life still strongly permeate Borana culture and tradition, nevertheless, the difficulties and disadvantages of nomadism today exceed the benefits of the past. Sickness, drought, malnutrition, environmental degrading and the high cost of moving are forcing communities to become sedentary.
There is an urgent need to introduce appropriate methods of using the agricultural land, without excluding a degree of mobility of herds, which must not cause any further deterioration of the environment. Commercial exchanges may be promoted to create work and increase sources of income. Above all, what is needed is new infrastructure: roads, schools, health facilities and access to potable water. There is no other way to guarantee the survival of the Borana in the territory they have lived in for centuries and to preserve their cultural aspects which forged their identity and their structures of social relationships.

Provvido Crozzoletto

 

 

 

Why Monkeys Choose to live up Trees.

From sunrise to sunset, old Bushcat was out hunting, but she had not been successful in finding food, not even a snake.

So, exhausted, she lay down in the shade of an old gnarled tree that was about the same age as she was. They had both known almost 20 summers. But Bushcat was restless as she tried to find rest in the shade.

Fleas attacked her incessantly and she grew more and more irritated. Then, just as she lifted her head to capture the last rays of the setting sun, she caught sight of Monkey in the tree above her.

“Please help me to get rid of these fleas that arc attacking me,” Bushcat pleaded with Monkey. Monkey swung down from the leafy branches of the tree and started picking the fleas off Bushcat’s tawny body. Bushcat was so soothed by Monkey’s action that she fell asleep. Monkey then seized the opportunity to tie Bushcat’s tail to a low branch of the tree and ran away chattering to himself.

When Bushcat awoke and tried to stretch, she felt that her movements were restricted. Then she noticed that her tail had been fastened to the tree and she twisted her body this way and that, trying to free herself. But she was tied fast. Darkness was falling and as Bushcat fixed her vision on the ground in front of her, she noticed a tiny creature creeping slowly past her. “Snail, please untie my tail,” she said.

“You’ll eat me, Bushcat,” said Snail, trying to get out of Bushcat’s way. “I promise I won’t,” said Bushcat in a reassuring voice. So Snail slowly untied Bushcat’s tail from the lowest branches of the gnarled tree and crept away into the darkness that was just lit by a crescent moon.

When Bushcat arrived home, she immediately issued the following instruction to all the animals. “Five days from now, tell everyone that I am dead and that you are going to bury me.” The animals were surprised, but they agreed.

When the fifth day dawned and the early morning silence was broken by the first birds, Bushcat lay down flat against the hard earth and feigned death. The animals danced around her and continued to dance, exactly as they had been instructed to do.

Suddenly, Bushcat jumped up and tried to pounce on Monkey. But Monkey had already sprung into the tree above the animals, thus escaping Bushcat’s anger. And so to this day, Monkey does not consider it safe to stay on the ground, as Bushcat might catch him. That is why he chooses to live up a tree.

Folktale from Ewe people. Togo

 

 

 

 

 

 

Mexico. Tortillas, God’s food.

Mexican people and other cultures have been a corn-based diet culture since ancient times. Mexican creativity has no limits on corn. Proof of this are the multiple ways in which this grain is integrated into our table: tortillas, quesadillas, chilaquiles, chalupas, tamales. But also as a drink. Let’s discover the great richness of Mexican cuisine.

When torn into four perfect triangles with a curved base, how perfectly it responds to the pressure of our fingers, folding just enough to wrap, capture and enhance the flavor of a mouthful of beef, or stewed pork rinds, or beans, or rice, leaving the last triangle to collect the final vestiges of salsa and then disappear into our joyful mouths!
But if we can’t or don’t want to sit at a table, taking hot tortillas one by one from the basket where they have been placed after being swathed in an embroidered napkin, that means it’s time to go for tacos: with one tortilla or two, overlapping them until they’re as long as the rolled tacos called flautas. We wrap them around whatever is at hand: guacamole or carnitas, chicharron or barbacoa, just salsa if necessary or, as a last resort, just salt. Certain heretics have tried to imitate our tacos using crepes, but they’ve got nothing on the tortilla.
Rolled like a cigarette against the palm of the obliging left hand, the tortilla awaits the generosity of the other, curling up in expectation of its surrender to the right hand which will carry it to the avid mouth where it will die by dismemberment, dripping just enough salsa to warrant licking one’s fingers. (Pipian is a famous dish; the flavour alone will make you want to eat your hands.)

Besides the taco, the tortilla has other incarnations that can and should be enjoyed at the table. There are the enchiladas: green or red; with or without cream, cheese and onions; either stuffed with chicken or not. The enchilada represents the wandering taco’s reinstatement at the civilized table – the return of the prodigal son, now grown, experienced and sophisticated. And what about quesadillas? Filled with potatoes, cheese, squash flowers or brains, and always with a slice of chili.
The tortilla makes yet another appearance as the tostada, which can be spread with refried beans and then topped with shredded chicken, avocado, perhaps a chipotle chili or tomato salsa, a spray of chopped onion or aged cheese. Or it can simply be a totopoxtle – a large tortilla, toasted until golden – brown and crunchy. Or we can cut the tortilla into triangles and fry them for use as croutons in certain Mexican soups such as Sonora-style cheese soup or black bean soup.
Then there are the tortillas left over from the day before: sliced and bathed in the appropriate salsa, then sprinkled with cheese, they become chilaquiles just when we crave them most.
Mexican ingenuity knows no bounds when it comes to corn and corn dough: our flesh and our sustenance. There are also the peneques, thick potato-and-cheese gordos swimming in tomato salsa; or the chalupas, tortilla boats dripping green salsa; or the garnachas, spilling over with charred rubies of chorizo sausage crumbled onto a bed of ground beans and topped by a few shreds of fresh lettuce.

And then we come to the tamales: the classic ones which can be spicy, sweet or rich. The dough, expertly beaten until it foams, is then spread sparingly onto cornhusks which have been dried and then soaked. Each tamale is endowed with whatever filling it is meant to hold – pork, chicken, raisins, almonds – and then placed in the pot for slow steam-cooking.Some tamales are cooked in banana leaves, whether costeňos or oaxaquerios. The triangular michoacanos are cooked in green cornhusks. There are also tamales cooked in clay pots, which come in endless varieties: from the nalga gorda of Zacatecas, to those of Yucatan, which include pibiles and mucbi-pollos, whose main ingredient is the sacred corn. This state is also home to a dish called huevos motuletios, which consists of fried eggs served between tortillas dressed with refried beans and a vinegary salsa.
Finally, we drink corn: in white atoles or chocolate cham-purrados, or strawberry atole (also a popular flavor of tamale); or in chilatole, like in Sahagiln’s time. Also in sende or tzen-decho, which is a fermented corn drink; and tlazcalate (flax-calatl) from Oaxaca; and in tesguino, with which the Tarahu-mara Indians get sacramentally drunk.
To thicken their sauces quickly without spending money on extra egg yolks, sly cooks and thrifty housewives use another product of this plant: cornstarch. Corn syrup is a frequent ingredient in desserts. The corn flakes that Americans love to eat for breakfast are simply tiny, thin tortilla chips. Polenta and borona, served in many regions of South America and Europe, are also made of corn.

And so, every part of an ear of corn is used: we eat the kernels and use the husks to make tamales. What’s more, I have a sneaking suspicion that since the fabrication of tortillas and corn dough became government regulated, the tortillas produced have been tougher, owing to the fact that even the cobs are ground and mixed into the dough. That is pure speculation. I am not making any accusations. But if you truly want to eat good tortillas, you need to make them at home, even making the nixtamal, which is simply corn cooked with quicklime.
Even the corn silk can be used: there is no better diuretic than water in which the silk has been boiled. Scientists have studied the nutritional properties of corn and discovered that it contains inositol, a B-complex vitamin which helps lower cholesterol levels in the blood and unblock the arteries. Animal testing has shown that when deprived of this element in isolation, they lose their hair, but that it grows back when they begin ingesting it again.If all this is true, then it explains a lot about the Mexican people and other cultures that have had a corn-based diet since ancient times. In indigenous communities, for example, indigenous men do not go bald. And finally, many indigenous people boast a full set of healthy, white teeth until a very old age, having used only ground burnt tortillas to clean them.

Salvador Novo

 

 

 

 

 

 

 

 

Indo-Pacific. China-USA: An Ocean Apart.

If the “Pivot to Asia” –  the strategic rebalancing of American interests from Europe and the Middle East to East Asia –  was former President Barack Obama’s goal, it seems to be now more than ever US President Joe Biden’s mantra, given the bolder approach of the current administration to counter Chinese leader Xi Jinping’s increasingly assertive policy. This is happening not without jolts from Washington, which has pulled more than a few blows to its allies.

Firstly, for the lack of coordination with its historical allies on the hasty exit from Afghanistan, and then with AUKUS, the new pact between the United States, Australia, and Great Britain, whose announcement has infuriated France, which lost a massive submarine order. Not to mention the European Union, whose launch of the new Indo-Pacific strategy took place in the same days and was clearly overshadowed by the announcement of the tripartite pact.

To seal the new transpacific centrality was the recent QUAD summit, the quadrilateral security dialogue among the United States, Australia, Japan, and India. Dusted off in April, QUAD was recently celebrated on the 24th of September, when President Joe Biden received Australian Prime Minister Morrison, outgoing Japanese Prime Minister Suga, and Narendra Modi, the Indian Prime Minister, at the White House.

According to reports, Japanese Prime Minister Yoshihide Suga was the first to raise the issue of Beijing’s aggression in the Indo Pacific area, as well as the Taiwan issue. But Suga must not have felt alone, given the declaration issued at the end of the summit by the four heads of state and government according to which: “The area of the East and South China Seas is free and open, subject to international law, and free from any coercion. “The leaders also pledged to strengthen their security and prosperity.”  China and its hostile acts towards its neighbours are not mentioned, but there is no doubt whom the message is addressed to.

At least one third of the world’s maritime trade goes through the South China Sea. Many studies refer to huge reserves of oil and natural gas, which are found under its seabed. Finally, it is a crucial area for the fishing and food survival of many countries.
As such, this is a key region, which China does not want to give up even for a strategic reason, as the area is considered as a sort of buffer zone in the event of a conflict with the United States.

Beijing claims to have secular rights to these waters and refers to an old, 1947 map of the Kuomintang Navy (the Chinese nationalist party), later adopted by the Communist Party. With the so-called nine-dash line, China claims about 90% of those waters, clashing with all the coastal countries: Vietnam, Malaysia, Brunei, the Philippines, and Indonesia, with which there is a long contention. Under pressure from President Obama, in 2015 Chinese President Xi Jinping promised not only restraint, but also that the Paracel and Spratly islands, the two most disputed archipelagos, would not turn into military bases.

This promise was not kept, as proven by several satellite photos. For instance, the part of the Spratly coral reef called Fiery Cross Reef, first used as an observation point, was transformed into an artificial island and subsequently into an operational base in the middle of the Pacific. In the Spratly archipelago alone, there seems to be 3000 acres of artificial land transformed by the Chinese into military bases, which have severely damaged the coral reef with consequent serious environmental damage.

In 2016, an Arbitral Tribunal in The Hague tried to clarify this, ruling that China cannot have claims on the waters in question or on the many disputed islets. A sentence to which, however, Beijing has given no value, and to which it has responded by strengthening its Navy, which has now become the largest in the world, and populating the waters of the Pacific Ocean with warships. Furthermore, taking advantage of the worldwide distraction caused by the pandemic, China has increased in number and intensity the incursions into Taiwan’s airspace, up to continuous provocations in recent days.

China’s growing military presence has irritated many of its neighbours, which are forced, under its influence, into a sort of a double game: fighting Chinese meddling under the table on the one hand whilst making the best of a bad situation on the other. A complex condition, which has in fact widened the scope for American diplomacy. During the Trump era, the US rejected all territorial claims of the People’s Republic, claiming China was  “bullying and replacing international law”.

In less drastic terms, but on a similar note, the Biden administration seems to be trying to create a sort of containment belt around Beijing, which has taken decisive diplomatic action. In this context, the numerous and recent visits by the highest level of the US administration to the region are worth mentioning: Deputy Secretary of State, Wendy Sherman, went to Indonesia, Cambodia, and Thailand in June; Secretary of Defense, Lloyd Austin, visited Singapore, Vietnam, and Philippines last July; John Kerry, special envoy for climate, went to Japan at the end of August and to Tianjin in the People’s Republic. Vice President Kamala Harris traveled first to Singapore, perhaps the closest American ally in the region, and then to Vietnam, interested in receiving support in the South China Sea dispute.

The ideological proximity and the very strong commercial ties with Beijing do not allow Hanoi to make drastic choices, which leans on what can be defined as a dual-track strategy, aimed at maintaining excellent relations with both the PRC and US. For the United States, Vietnam remains a privileged partner in the region, not only for their important trade exchange (strongly skewed in favour of Vietnam, for which the US is the first outlet market for goods), but mainly for its geopolitical relevance. And it is no coincidence that Vietnam and Singapore are the only two countries in the region explicitly mentioned in the Interim National Security Strategy Guidance that the Biden
administration issued in March 2021.

Japan is concerned about the situation, as epitomized by its China Exit plan to incentivize Japanese companies to transfer production activities outside the territory of the People’s Republic. Tokyo is also very active in supporting Taiwan and has not failed to support the Hong Kong protests. It has also responded to the manoeuvres around the Senkaku / Diaoyu Islands, which Japan has controlled since 1895, but which Beijing contends with a dynamic that could be defined as mirroring that
of the South China Sea.

Directly proportional to the cooling of relations with Beijing is Canberra’s rapprochement with Washington. Australia has been increasingly troubled by the Chinese expansionism of the Xi era, which passed the first chain of islands that circumscribe the South China Sea (Japan, the Philippines, Taiwan, and Indonesia), entering the traditional Australian sphere of influence.

In 2018, after criticizing China’s penetration into its political system, Australia banned Huawei and ZTE from developing the national 5G network. They spared no criticism to Beijing on the violent process of assimilation of Uyghurs in Xinjiang and the repression in Hong Kong. Finally, Canberra was among the first to ask for an international investigation into the origin of the virus, to which China reacted with a drastic cut in supplies of Australian products, triggering a de facto trade war. It is therefore not surprising that Australia has tried to strengthen its ties with the United States, by far its most powerful ally and the only one truly capable of increasing its military arsenal, to counter Beijing’s hegemony in Asia.

India’s role is more complex and nuanced. Delhi is not directly involved in the South China Sea but remains a key regional power in Asia. Professor Harsh Pant from the ORF Foundation-India said that “the question of a closer relationship with the United States also passes through Afghanistan. The American departure from the country left Delhi more vulnerable. Actually, the Indian government has never had relations with the Taliban and had invested heavily on what was considered until last August Afghanistan’s legitimate government.

There are now fears of negative repercussions in Kashmir, which has always been an open wound in its relations with Pakistan. Prime Minister Modi is willing to help the United States, but in return he asks for “strong intelligence support to contain any terrorist attacks”.  Delhi intends to continue supporting US policy through joint military exercises in the Pacific, while continuing to maintain tense relations with Beijing. There are therefore no conditions for India to take Australia’s clear-cut positions against Beijing.

A few months after Biden took office, Chinese leaders looked at the US hoping to leave the Trump era behind, but they had to acknowledge a renewed resolve by Washington on most key issues.The reaction to the announcement of the AUKUS alliance, condemned as irresponsible, and negatively judged by the Foreign Minister and State Councillor Wang Yi, was immediate and straight to the point: “AUKUS brings hidden danger to regional peace, stability and the international order.”

The day after the announcement of the tripartite pact, China requested to join the CPTPP –   Comprehensive and Progressive Agreement for Trans-Pacific Partnership – a free trade agreement involving 11 countries, including Australia and Japan, which was originally conceived by former US President Barack Obama as an economic bloc to balance Beijing’s growing commercial power.

However, his successor Donald Trump had withdrawn Washington from the agreement. “The Chinese request to join the pact is an indication of strong concern for the coalition policy in the Indo-Pacific led by the United States”, Alan Yang, director of the Taiwan-Asia Exchange Foundation (TAEF), said “but it also highlights the void left by the Americans, and the fact that the very country against which this pact was born is able to ask for its accession. The CPTPP will be yet another battleground with Taiwan, which formalized the entry request
a day after Beijing.

CPTPP is a trade pact with clear rules and advanced standards, therefore Chinese state-owned enterprises with their international commitments linked to the Belt and Road Initiative (BRI) represent a clear obstacle to joining the project. Taiwan, being a model of good governance even in the economic field, should not face the same kind of problems.”

However, the tension between Beijing and Taipei goes far beyond trade issues, as the reunification with the mainland seems to be a clear goal of PRC leaders in a not-too-distant future. The recent intensified air incursions by Beijing military planes into Taiwan’s Air Defense Identification Zone (ADIZ), are just another message to Taipei.

Whether it is for economic-commercial or political-strategic dominance, the Sino-American rivalry is only destined to intensify in the coming years. Without necessarily resorting to an inevitable clash as foreseen by Graham Allison with his reference to the Thucydides’ trap, the Washington-Beijing opposition has now become the centrepiece of international relations. For the first time the pendulum of history has shifted from the transatlantic fault to the transpacific one, with all that that entails for our old Europe.

Francesca Baronio/ISPI

 

 

Mexico. A Price on his Head.

The daily life of a Mexican priest, threatened with death and target of an organized smear campaign launched in response to his fight for justice and truth. Father Marcelo Pérez has refused police escort.  

It’s two o’clock in the morning when Father Marcelo Pérez receives a threatening phone call from an unknown individual, identifying themselves as ‘Colonel’, threatening him and his team. Death threats are not new to him, but in recent weeks they have become more frequent. The day before he received that phone call, a vehicle had followed him for about 30 minutes, then some individuals got out of the car and stared at him when he stopped to talk to some people.
The priest noted that the occupants of another vehicle had joined the first group and were constantly staring at him. Father Marcelo remembered that, a week earlier, a van had followed him from Huitepec to the town hall of San Juan Cancuc.

Father Marcelo is not afraid. During his first post as a priest, in Chenalhó, the survivors of the Acteal massacre, which was carried out, in 1997, by paramilitary forces who killed 45 Totzil indigenous people, taught him ‘to talk, build peace and walk with the people’ regardless of the consequences.  “I am aware that they can kill me at any time. I have faith in God. Peace is more important than my life”, says the priest. Father Marcelo is an indigenous priest and human rights defender based in Simojovel. He currently coordinates the Social Pastoral of the Province of Chiapas, which integrates the Dioceses of the municipalities of San Cristóbal de Las Casas, Tapachula, and Tuxtla Gutiérrez.
He actively supports and collaborates with organizations and groups of the religious indigenous movement such as the Pueblo Creyente por la Defensa de la Madre Tierra which promotes the collective rights of indigenous peoples and denounces projects that threaten their beliefs and their autonomous living.

In his 10 years of service in Simojovel, the priest received several threats.  At first, a price of 150,000 Mexican pesos, about 6,000 euros; then one of 400,000 (17,000 euros) and, finally, another price of one million (over 40,000 euros) were put on his head. “I denounced generalized and structural violence, and I was not scared to say that the country was ruled by narco-politicians”. Father Marcelo also leads pilgrimages and activities related to issues such as access to healthcare, poverty, and violence.
The priest has also collaborated with the Tsotsil, Tseltal, Zoque and Mestizo peoples, supporting the fight for the defence of the lands and the rights of these populations, mediating conflicts, and assisting displaced communities. This courageous priest also offers his help to migrants and to all those who have been criminalized for their commitment to the defence of human rights.

In July, the Fray Bartolomé de Las Casas Human Rights Center (Frayba) and the Swedish Movement for Reconciliation (SweFOR Mexico), expressed concern about the acts of criminalization towards the priest, Marcelo Pérez, for his work in the defence and promotion of human rights. They indicated that the defender has been the victim of ‘delegitimization, defamation and constant discredit’, and since the beginning of this year the attacks have intensified.
The last extremely serious criminal act, an assassination attempt, was perpetrated in August.
In recent weeks, national and international institutions, joined by the Swedish cardinal Anders Arborelius, have denounced the criminal acts against Father Marcelo. The state government offered the priest a bodyguard, but he refused for several reasons: first of all, because having a bodyguard goes against the Gospel and his pacifist principles, since ‘a bodyguard is authorized to kill’, and then, Father Marcelo is not fighting for his safety but for that of the other people. He says “I could never accept to be protected and safe while others are not”. And besides, he doesn’t trust police either.

There is a campaign to stigmatise Father Marcelo on social networks, as well as illegal monitoring of his activities in addition to public stigmatization by the mayor of the municipality of Pantelhó, in the state of Chiapas. Father Marcelo thinks defamatory statements have to be related to the reaction of the political parties, which he has often accused of corruption, and to armed groups operating in the state of Chiapas. Messages posted on social networks also include death threats against the priest.
The Bishop of the diocese of San Cristóbal, Rodrigo Aguilar Martínez has taken a clear position on this matter, and has declared that any act against Father Marcelo is an act against the Church. The bishop has also added that: “Father Marcelo is a faithful servant of God, he is in communion with the spirit of our diocese and he is committed to sharing the Gospel with the community”.

Pedro Santacruz

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