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Global Warming Can be Stopped.

Climate change is disrupting our world and the temperature has risen one degree centigrade and it will not go back. We have reached a point of no return and that is a security risk to the planet and to every nation. We can stop it rising higher.

One of the grave security risks is the increase in number and severity of natural disasters that is turning millions of people into victims of draughts where rice fields are turning to deserts in one part of the world and becoming permanent lakes in others.

The devastating fires around the world have driven thousands from their homes and killed millions of animals. Wildlife is fast disappearing. Many people are so complacent to see birds flying and fish swimming in the sea cannot and cannot imagine or accept that they may soon be no more as many are already diminished or extinct because of us and our fossil fuel-based lifestyles.

Millions of poor people are the worst affected and will live in greater poverty than before. Climate refugees are becoming the greatest threat as millions are displaced by natural disasters and abandon their shacks and shanties and the hunger and poverty and head for the rich nations and besiege their borders begging for help and work. Their numbers will continue to increase.

Besides, the growing increase in CO2 from coal plants and vehicles is making the earth warmer. Vast tracts of marsh lands in Siberia and near the Arctic Circle are melting, releasing billions of tons of methane into the atmosphere. This, too, is adding to the blanket of gas that is insulating the planet and preventing the heat from escaping while the sun beats down roasting everything on the planet.

Winters are already harsher, colder and more prolonged as happened this year again in the northern hemisphere reaching as far south as Texas in the USA, cutting the electric power grid and people almost dying of cold as one child did. This is unheard of in many years. Nothing like this increase in global temperatures has happened for millions of years and when it did, the earth was uninhabitable, even animals could hardly survive, and thousands of species became extinct. It’s happening again all because of us humans, the species with the big intelligent brains who should know better. We do know better, but good choice does not always follow the facts.

Many politicians and corporate bosses especially in the developed economies refuse to face and admit the truth of global warming and dangerous climate change simply because of corporate greed,
the love of comfort and money and to retain political power and economic growth.

The near absence of political will and the blindness of denial are allowing the planet’s temperature to creep upward to the maximum allowable temperature increase of 2 degrees before even greater disaster will occur. Even this one degree increases, the experts say, is already a calamity. An increase of .75 degrees is causing the death of the coral reefs- the life-giving food of thousands of species of fish upon which millions of families depend for a daily meal.

The oceans are under threat, too, not only from over-fishing but they are absorbing all the CO2 they can and they are becoming more acidic. Global fish stocks are threatened as a result. There will be more massive crop failures, drought, floods, rising sea levels, greater forest destruction and massive population migrations.
The prices of food commodities are increasing at an alarming rate and as production drops, famine could once again kill millions in some countries in Sub-Saharan Africa. It is not only war but war against nature that is endangering the world population.

It sounds all gloom and doom, it is, and we have to take serious action to stop it. The deadline is a tipping point of global temperature that when reached could make the warming irreversible and perhaps it already is. If we humans continue destructive behaviours, like destroying forests and burning fossil fuels in coal plants to make electricity and populating the world with billions of methane-making cattle, we are making big trouble for ourselves and the rest of humankind.

The forests are threatened not only by greedy humans in Hungary, the Amazon and South East Asia, by logging and growing soya and raising cattle for beef but by disease due to the warmer temperature where tree-destroying diseases and insects thrive.
The billion cattle in the world are releasing methane, a greenhouse gas and dangerous to the planet.

Committed environmentalist march, demonstrate and petition and electing “green” politicians to push governments and corporate tycoons to stop building more coal plants and turn to non-destructive and renewable ways of making electricity such as geothermal, solar
and wind power.

We too can change our community to be more climate friendly by protecting our local environment, speaking out against logging, planting trees, recycling, and establishing organic food gardens to feed ourselves and eat less meat. This is the challenge for our future and the future of our families and the next generation. Each of us can find a way to be involved in saving the environment in our community.

Fr. Shay Cullen

 

 

Ethiopia. Eritrea’s involvement in Tigray exacerbates tensions with the West.

The Tigray conflict has dampened the enthusiasm raised by the Ethiopian Prime Minister and Nobel Prize Abiy Ahmed three years ago. The UN wants massacres of civilians by the Ethiopian and Eritrean armies to be investigated.

On the 4 March 2021, the UN Security Council was warned of a dire humanitarian crisis in the Tigray region by the UN Under-Secretary-General for Humanitarian Affairs, Mark Lowcock, Accordingly, 4.5 million Tigrayans out of a population of 6 million need food assistance and much of the area is inaccessible. Lowcock spoke of a high risk of famine and escalating violence, four months after the conflict broke out in Tigray, when Prime Minister Abiy Ahmed ordered troops to respond to an attack on military bases by forces allied with the Tigray People’s Liberation Front (TPLF) which rules the region. By early March, the death toll amounted to at least 52,000, according to opposition sources and over 61,000 Ethiopians had fled into Sudan according to the U.N.

Tens of thousands of Ethiopians have been displaced by the ongoing conflict in the Tigray region. (UNICEF/Zerihun Sewunet).

On the same 4 March 2021, the UN High Commissioner for Human Rights, Michelle Bachelet called for an investigation into the atrocities which took place during the conflict including mass killings, rapes, abductions of civilians, destruction of offices, churches and monasteries. She corroborated information about the indiscriminate shelling of the regional capital Mekelle and of the towns of Humera and Adigrat during the Ethiopian offensive of November. On the 26 February 2021, another massacre was perpetrated in the village of Dengolat, North of Mekelle. According to Bachelet, such violations could amount to “war crimes and crimes against humanity”. Possible perpetrators include the Ethiopian National Defence Forces, the TPLF, the Eritrean Defence Forces (EDF), the forces of the neighbouring Amhara region which side with Addis Ababa and allied militias.In February, Amnesty International published a report which accused the EDF to have killed hundreds of civilians “including monks in the monasteries” in a “coordinated and systematic” manner in order “to terrorize the population into submission”, on the 28 and 29 November 2020 in Axum. “The massacre was carried out in retaliation for an earlier attack by a small number of militiamen, joined by local residents armed with sticks and stones” says Amnesty. According to a deacon at an Orthodox Church who spoke to the Associated Press, at least 800 people were killed on that weekend.

Church of Our Lady St. Mary of Zion, the most sacred place for all Orthodox Ethiopians in Axum, Ethiopia.

These events in Axum were the culmination of a wave of violations carried out since 19 November, when Eritrean and Ethiopian forces entered in the city, after shelling the city and firing at those who tried to flee, says Amnesty. The report was denied by Eritrea’s Minister of Information Yemane Gebremeskel who called it a “fabrication”, reported the Voice of America on the 27 February. Ethiopian and Eritrean officials also denied that Eritrean forces were involved in the Tigray conflict, despite accounts who identified Eritrean soldiers by their dialects.
“Eritrean Defence Forces must leave Ethiopia, and they must not be enabled or permitted to continue their campaign of destruction”, said the UN Under-Secretary-General for Humanitarian Affairs. But the UN Security Council failed to reach consensus on the issue on the 4 March 2021. Previously, the United States also called on Eritrean troops to withdraw from Tigray, while the EU declared that their presence was “exacerbating ethnic violence” in the region.

A man stands beside a damaged building in Tigray region of north Ethiopia/ CFP

However, to some extent Eritrea’s involvement in the Tigray conflict is  “explainable”, claims Nathanael Tilahun, assistant professor of Law at Coventry University. First of all, the relationship between the TPLF and Eritrea are bad. At the beginning, they were intimate movements.
Both were led by Tigrayan Christians and were Marxist. They remained allies since the creation of the TPLF in 1974 during their common war against Colonel Mengistu’s DERG regime. EPLF troops helped the TPLF during its victorious offensive of 1991.
But relations became tense when both movements became rulers of their respective countries.
The EPLF which claimed to be an older and better run organisation, and the TPLF, ruler of a much larger country did not sort out their ” big brother-little brother  quarrel “. Things ended up with a border conflict launched by Eritrea in 1998. It was only in 2018, with Abiy that Ethiopia and Eritrea set normal relations.
Eritrea’s involvement in the Tigray conflict was foreseeable after the TPLF attack on the ENDF headquarters in Mekelle and on the four other military bases in Tigray on the 3 November 2020. Prime Minister Abiy Ahmed accused the TPLF of dressing its soldiers in uniforms resembling those of the EDF to “implicate the Eritrean government in false claims of aggression against the people of Tigray”. Then, the likelihood of Eritrea’s involvement increased after Prime Minister Abiy told the Ethiopian Parliament that ENDF soldiers who survived the TPLF attack of the 3 November had been ordered to withdraw into Eritrea.

Ethiopia’s Prime Minister, Abiy Ahmed (L) with Eritrea’s President, Isaias Afwerki.

Before that, in the run up to the conflict, elite Ethiopian army units were sent already into Eritrea as part of a security pact between both states, wrote the former Eritrean Defence Minister Mesfin Hagos in an article published by African Arguments on the 4 December 2020. These units were expected to be the hammer and the ENDF Northern Command the anvil to strike the TPLF. Then, more ENDF troops were airlifted into Eritrea after the outbreak of conflict.  Local sources in Asmara counted 30 military airplanes flying in thousands of Ethiopian soldiers, before TPLF’s rockets hit the Asmara on the 14 November.
The Eritrean army’s response was massive. Eritrean support units provided intelligence and logistics to the Ethiopian troops’ offensive into Tigray, before taking part massively in combat. According to Mesfin Hagos, at least three Eritrean mechanized divisions and eight Eritrean infantry divisions entered into Tigray.
Without Eritrea, it would have been difficult to defeat the TPLF and regain control of the main cities of Tigray by end of November 2020, say Abiy’s supporters. When the war broke out, the TPLF was a ” formidable military force taking possession of more than half of the country’s military equipment “, reminds Tilahun. The TPLF could have marched on Addis Ababa, without much resistance.
Clearly, the Eritrean President, Isais Afworki finds now himself in a position of king saviour, say analysts. De facto, Abiy owes him the survival of his government. According to Alex de Waal, the executive director of the World Peace Foundation, ” It’s now clear that Afwerki saw the peace deal as a security pact with Ethiopia to eliminate the Tigray People’s Liberation Front’s (TPLF) leadership”.

Displaced people in Adigrat town, in the Tigray region of northern Ethiopia. (WFP/Leni Kinzli).

Another consequence of the war is the damage inflicted to the image of the Ethiopian Prime Minister who was awarded the Nobel Peace Prize in 2019, for having brought to an end the military tensions with Eritrea. He is now under the pressure of the West, namely United States whose ambassador at the UN, Linda Thomas-Greenfield declared that “The onus to prevent further atrocities and human suffering falls squarely on the Ethiopian government’s shoulders”.  The European Union suspended its budgetary support to Ethiopia in February which disappointed Ethiopian Diaspora Associations in Belgium and Luxembourg. In an open letter sent by their coordinator, Zerihun Assefa, to the president of the European Parliament, David Sassoli, they express their concern after a debate on the situation in Tigray on the last 11 February and deplored the “unfounded accusations that the government of Ethiopia was using humanitarian aid and sexual violence as weapons of war”.
The letter went on: “We were also disappointed after waiting in vain for anyone to point out that the conflict in Tigray was an insurrection by the TPLF in which scores of unsuspecting EDF personnel were gunned down in their sleeps and their weapons and supplies confiscated. Neither have we heard even a passing remark about the callous massacre of innocent civilians in Mai Kadra by TPLF-associated militia”, who are suspected to have killed 600 people mainly from the Amhara ethnic group.

Ethiopian refugees rest and prepare food near UNHCR’s Hamdayet border reception centre after crossing into Sudan. (UNHCR/Hazim Elhag)

These tensions with the West and the UN add to the Ethiopia’s diplomatic problems. Relations are indeed becoming very tense since mid-December with neighbouring Sudan. whose authorities deplored that a border patrol unit was ambushed by “Ethiopian forces and militias” in the disputed area of Al-Fashqa. Then, in mid-February, Sudan summoned home its ambassador to Ethiopia, while both sides were accusing each other of seizing territory by force. The Sudanese authorities reported at least a dozen deaths, including some soldiers, due to incursions by Ethiopian militias.
All this context may not bode well for the future of the difficult negotiations concerning the filling of the reservoir of the Great Ethiopian Renaissance Dam on the Blue Nile, between Egypt and Sudan on the one hand and Ethiopia on the other, as both Arab countries want to involve alongside with the African Union, the EU, the US and the UN which are all at odds with Ethiopia over the Tigray issue.

François Misser

What Britain did & didn’t do to Nigeria.

Nigeria is full of energy, enterprise and dynamism.  Like most big states it struggles to create national unity from a plethora of cultures and languages.

With a total population of 206 million – rising fast – it will soon have the third largest population of English speakers and Christians in the world.  At 100 million, roughly the same number as Nigerian Christians, it already has the third largest Muslim population.  If Muslims and Christians can’t live together in amity in Nigeria Africa is in even deeper trouble than the troubled Middle East.

When Nigeria became independent in 1960 the population of the British Empire was reduced by more than 50%.  Under British rule none of its weaknesses as a political entity had been resolved.  Arguably some of the worst had been intensified or created by the British. Nigeria today is fixed in British minds as the land of scams, corruption, and, for my generation, military coups and starving Biafran children.

Kidnapping is one the few features to gain international attention, a dark market economy with ransom tariffs set according to the profession of the victims.  A professor is worth more than a priest.  Big gangs raid schools and charge bulk prices for returns.  Banditry and armed robberies afflict several areas. Pastoralists, fighting over land-use, kill agriculturalists and vice-versa.  Da’esh-linked terrorists still cause havoc in the North-East and around the northern borders. Inter-ethnic killings are increasing. Nigeria is a fragile state.

You might imagine that the recent amalgamation of Britain’s Foreign Office and Department for International Development would be justified by a coordinated response to Nigeria’s mix of security and developmental problems.  You’d be wrong.

Discounting its own expertise in humanitarian aid and the training of police and security forces, the British government plans to cut development aid to Nigeria by 58%.  This despite thousands of displaced people fleeing violence in Borno State, a Federal army too underequipped and unmotivated to fight terrorism successfully, as well as a police force that needs intensive training.  But British support is receding.

Max Siollun, in his recent What Britain did to Nigeria, traces the origin of Nigeria’s ills to the early colonial period, the century of British engagement from the 1820s to the 1920s.  Siollun’s treatment is balanced and illuminating but his book will provide fodder for fashionable arguments between academics of the colonialism-bad and the colonialism-good schools – though lack of relevant statues will limit conflict to the seminar room.

Siollun shatters the comfortable assumption that the transition from pre-colonial to colonial government in what became Nigeria avoided the monstrous bloodshed in, say, the Congo under Leopold II of Belgium.  In my own online Emirs, Evangelicals & Empire I underestimated the violence of the British takeover.

Siollun tells of the racism, brutality and arrogance of many local British ‘Residents’, colonial officers – both civil and military – from the early Royal Niger Company to Lord Lugard’s West African Frontier Force.  But because most of the fighting fell on mercenary troops, mainly Hausa, with longstanding inter-ethnic and local animosities, the burnt villages and piles of corpses, after crushed uprisings and punitive raids, belonged to Africans.

The culturally very different North and South of Nigeria were amalgamated in 1914, not in some grand imperial vision, but, as Siollun suggests, to save on administrative costs.  Indirect Rule was not a British strategic plan – though it divided and ruled with near impunity. Britain just could not afford enough colonial officers.

The Colonial Office budget determined governance.  And there was the bonus that someone else did dirty work like tax collection and recruitment of forced labour. Punishment of those who saw little difference between this and former enslavement was severe.

Unsurprisingly there was considerable resistance to British rule, much of it caused by repression and extortion but used to justify severe and often disproportionate military response.  The Fulani of Sokoto Caliphate in the North-West suffered the most because their structured military force and cavalry encouraged set-piece battles against the British ‘square’ and the unforgiving Maxim gun.  The South-East lacked regular fighting forces and local guerrilla warfare was far more effective against British-led troops, especially along its narrow densely forested paths.

​‘Dash’ given to chiefs who provided the Royal Niger Company with exclusive rights of trade in palm oil was the prototype of today’s endemic bribery.  Treaties that few chiefs could read and understand gave coercion and fraud a veneer of lawfulness.   The earliest colonial era scam was to imitate messengers from British-appointed ‘warrant chiefs’ imposed on, for example, Igbo societies.  The scammer donned a red fez and insisted on payments of different kinds with the spurious threat that failure to pay would involve heavy punishments from the chief with British support.

There were also mitigating development and reforms.  Slavery, twin infanticide, and the burial of servants/slaves with their chief in some South-Eastern societies were gradually eliminated.
Colonial provision of roads, railways and education was transformative.  Christian missions followed by government schools brought educational change to the South.

Today most southern states have high rates of adult literacy.  The contrast with some Northern states is striking.  According to EduCeleb, a Nigerian educational news agency, in Sokoto 80% of women aged 18-24 are illiterate but only 1.8% in the South East’s Imo state.  Nationally the adult literacy rate was 22% at Independence in 1960.

Sixty years on, years when Nigeria stumbled from one disaster to another somehow surviving, somehow holding together, that heritage wears thin as an excuse.  The latest crisis looks particularly dangerous.  Nigeria’s Catholic Bishops informed by  detailed information from their parishes around the country published a formal statement this February. They are not in the habit of crying wolf.

“The very survival of the nation is at stake. The nation is pulling apart. Widespread serious insecurity for long unaddressed has left the sad and dangerous impression that those who have assumed the duty and authority to secure the nation are either unable – or worse still unwilling – to take up the responsibilities of their office. Patience is running out.

The call for self-defense is fast gaining ground. Many ethnic champions are beating loudly the drums of war, calling not only for greater autonomy but even for outright opting out of a nation in which they have lost all trust and sense of belonging. The calls for secession on an ethnic basis from many quarters should not be ignored or taken lightly.

Many have given up on the viability and even on the desirability of the Nigeria project as one united country. No wonder many non-state actors are filling the vacuum created by an apparent absence of government.

The Federal Government under President Muhammadu Buhari can no longer delay rising to its obligation to govern the nation; not according to ethnic and religious biases but along the lines of objective and positive principles of fairness, equity and, above all, justice. It is not too much for Nigerians to demand from Mr. President sincerity both in the public and private domain. There are no more excuses”.

Sadly the British Government has plenty of excuses for finding something better to do than worry about the future of what is arguably the most important country on the African continent.

Ian Linden
a visiting Professor at St Mary’s University,
London.

Philippines. 500 years of Christianity. Looking forward to the future.

In 2021 the Church in the Philippines marks half a millennium of Christianity.  “We are all ‘gifted to give.’  This is a challenge to both celebrate the Christian faith and be vigorously motivated to go and share this precious gift with others.”

The latest statistics show that the Philippine population has reached nearly 110 million.  The Philippines is the world’s third largest local Church (after Brazil and Mexico).  Of Asia’s 120 million Catholics over 60% are Filipinos.  These significant facts invite deeper exploration of the multi-faceted Philippine Church.

Some may ask: Why celebrate this event?  Bishop Broderick Pabillo, apostolic administrator of the Archdiocese of Manila, explains: “This is indeed something to celebrate, for in 500 years the Christian faith in the country has not only survived, but has been a strong influence in the culture and character of the nation, and is still going strong….  The 2021 celebration will be marked with great thanksgiving to Almighty God for the great gift of the Christian faith.  In God’s providence the Christian faith has come to our shore, took root in it, and bore much fruit among its people.”  The Catholic Bishops’ Conference of the Philippines (CBCP) logo for the 2021 event asserts: we are all “gifted to give.”

A long journey
After the introduction of Christianity by Ferdinand Magellan in March 1521, a systematic and organized program of evangelization was begun in 1565 by the Augustinians who accompanied the Basque Spanish Miguel López de Legazpi’s expedition.
The Augustinians were followed by Franciscans (1578), Jesuits (1581), Dominicans (1587), and Augustinian Recollects (1606) from both Spain and Mexico.  Manila became a bishopric in 1579 and an archbishopric in 1595.The early missionaries often sought to protect the natives from abuses; they had a vigorous leader in Fray Domingo de Salazar, OP, the first bishop of the Philippines.  The Philippine Church of the sixteenth century certainly took sides, and it was not with the rich and powerful, but with those who were oppressed and victims of injustice.

Church historian John Schumacher notes: “Skeptics have often questioned the reality of the rapid conversion of sixteenth-century Filipinos.  If one wishes the answer, it is to be found right here, that the Church as a whole took the side of the poor and the oppressed, whether the oppressors were Spaniards or Filipino principales.”  Promoting both faith and justice remains a perennial task of every local Church.
These tasks were almost exclusively the concern of the Church during the entire period of Spanish rule.  Before the end of the sixteenth century, Manila had three hospitals, one for Spaniards, another for natives, and a third for the Chinese.

In 1595 the Jesuits opened a grammar school for Spanish boys that later developed into the University of San Ignacio and had attached to it the residential college of San José, founded in 1601 and today the San José Seminary. The year 1611 saw the beginnings of the Dominican University of Santo Tomás, which continues today as a vibrant educational center.  In 1640 the Dominicans also took charge of the College of San Juan de Letrán, started about a decade earlier by a zealous layman for the education of orphans.  Various religious communities of women established themselves in Manila; frequently, they undertook the education of girls.  Numerous educational institutions and social action centers operated by the Church continue to play an important role in Philippine life.

The Local Clergy and Religious Societies
Catholicism had taken permanent root in the Philippines as the religion of the people by the eighteenth century, if not earlier.  However, one serious weakness was the retarded development of the native clergy.  Apparently, only in the late seventeenth century were native Filipinos ordained.  Bishops became increasingly eager for a diocesan clergy completely under their jurisdiction.  Archbishop Sancho de Santa Justa y Rufina of Manila (1767-1787) ordained natives even when they lacked the necessary aptitude and training; the results proved disastrous.
Some improvement in formation and an increase in vocations occurred after the arrival of the Vincentians (1862), who took charge of diocesan seminaries.Among the active priest-leaders and social spokesmen were Fathers Gómez, Burgos, and Zamora, who were executed by the government for alleged complicity in a mutiny of native garrison troops in Cavite (1872); they are considered national heroes today.
Historically, the slow development of the local clergy remained a serious limitation; thus, the departure of a large proportion of Spanish clergy after the transfer of sovereignty from Spain to the United States (1898) left over 700 parishes vacant.

The normal life of the Catholic Church suffered disastrously during the years following 1898; from 1898 to 1903 the total number of friars decreased over 75% from 1,013 to 246.  This severe shortage of priests and religious was met in part by new, non-Spanish missionary congregations of women and men from Europe, Australia, and America.  Among others: Irish Redemptorists, Mill Hill Missionaries, Scheut-CICM, Sacred Heart Missionaries and Divine Word Society, LaSalle Brothers, Oblates of Saint Joseph,Maryknoll Missioners, Columban Missioners, Society of Saint Paul, Quebec-PME Society and Oblates-OMI. Most of these societies have personnel in the country today.

War and Church Services.
Japanese forces invaded the Philippines in December 1941.  Allied forces under General MacArthur returned in 1944, but severe fighting continued until the Japanese surrender in August 1945.  The war inflicted heavy damage; 257 priests and religious lost their lives, and losses in ecclesiastical property. Priests, brothers, sisters, and dedicated Catholic women and men exhibited great faith and heroism during the war; many suffered imprisonment.
The origins of what is known today as the Catholic Bishops’ Conference of the Philippines (CBCP) can be traced back to February 1945 when Apostolic Delegate William Piani, even as the war was still raging, appointed John Hurley, SJ to take charge of relief work and created the Catholic Welfare Organization (CWO). The 1945-1965 period in the life of the local Church in the Philippines is characterized by: quite rapid recovery from the ravages of war, greatly expanded school system at upper levels, involvement of Catholics (laity, sisters, clergy) in social action, and growing Filipinization of Church structures.

Ferdinand E. Marcos, first elected president in 1965, declared martial law in 1972 and imposed a form of “constitutional authoritarianism.”  The martial law period posed new, challenging questions for the Church and nation.  Among the more pernicious effects of the two-decade Marcos era (1965-1986) were: increased militarization, insurgency, the absence of juridical procedures, the destruction of democratic processes, economic decline, and pervasive fear.  The end result, in the words of a Filipino social scientist, was to place the country “on the trembling edge of a social volcano.”
This period proved a time of testing and growth for the local Church.  Prophetic stances were often met by military abuse, imprisonment and torture, and even deportation for foreign missionaries.  The Church evolved a position of “critical collaboration,” cooperating with the regime on programs beneficial to the populace while criticizing government actions judged harmful.  An important 1977 CBCP pastoral letter, The Bond of Love in Proclaiming the Good News, sought to enunciate a clear, holistic vision to guide the Church’s mission of integral evangelization.
The Philippine presidential and vice-presidential elections were held on February 7, 1986. The church and in particularly of the Cardinal Jaime Sin Archbishop of Manila played a significant rule to overthrow Marcos’ regime.  It was “a victory of moral values over the sheer physical force on which he had relied.”  It signaled people’s determination not to shed Filipino blood.  The revolution was a “movement for active non-violence which was promoted by Church-related groups.”

However, basic social issues of wealth and power that plagued the nation for generations remained.  Many Filipinos still found themselves outside the mainstream of national social, political, and economic life.
Corazon C. Aquino took over and served as Philippine president from 1986-1992.  Aquino’s main contribution was the reestablishment of a democratically functioning government.  Difficult issues faced Aquino; yet, she guided the Filipino people to free and fair elections in May 1992 and the orderly transfer of power to President Fidel Ramos (1992-1998).  Aquino, an “icon of integrity,” died on August 1, 2009.

A vision of the church
The vision of the Second Vatican Council has taken root in the Philippine Church.  The presence of strong Base Christian Communities (BECs) provides grass roots structures for spiritual, catechetical, ministerial, and social growth.  Important strengths are present in this vision of Church: the inductive and experiential approach of theology; its inculturated social teaching; its spirituality of human development; its renewed ecclesiology and missiology; its concrete service to many Filipinos facing diverse dehumanizing social ills; its engagement in social issues in a non-partisan but active manner; its efforts to promote and practice non-violent approaches to socio-political crises; its commitment to create structures of participation in Church and society.

A definite sign of a vibrant local Church is its mission outreach.  In mid-2000 Catholic Filipino missionaries numbered 1,329 women and 206 men from 69 religious congregations serving in some 80 countries.
One may validly assert that over the past five centuries an authentic local Church has emerged in the Philippines; undoubtedly, this is a wonderful gift of the Holy Spirit!  This local faith-community exemplifies the vision propagated by the Federation of Asian Bishops’ Conferences (FABC), which asserts that “the local church is a church incarnate in a people, a church indigenous and inculturated.  And this means concretely a church in continuous, humble and loving dialogue with the living traditions, the cultures, the religions—in brief, with all the life-realities of the people in whose midst it has sunk its roots deeply and whose history and life it gladly makes its own”
The FABC challenge to engage in a “triple dialogue” with the local people, their cultures, and their religions as a verified pathway to building an authentic local Church has been guiding Church leadership in this Vatican II era.  This “incarnational approach” has proven to be effective in the Philippine context; it must continue to guide all the evangelization initiatives for the next many decades and even centuries.

 James H. Kroeger, MM
Professor at Loyola School of Theology,
and East Asian Pastoral Institute,
Manila (Philippines)

 

 

Fragile Peace in South Sudan.

There have been close to twelve peace agreements but they have failed to bring about significant long-term peace in the country. The future of peace and stability in South Sudan will very much depend on the political will of the political leaders.

South Sudan is currently the youngest nation in the world, having gained its independence from Sudan in 2011. The struggle for independence was bloody, largely between the Arab North that was ruled under the Sharia Law, and South Sudan, mainly inhabited by black Africans.
The history of the then Sudan has been highly characterized by protracted conflicts leading to the civil war (1955-1972) which opposed the dominant ‘Arab/Muslim north’ (actual Republic of Sudan) and the diversified south. The 1972 Addis Ababa Agreement and later on the 2005 Comprehensive Peace Agreement put an end to the conflicts, providing South Sudan more autonomous governance and paved the way for the independence of South Sudan.

South Sudan is one of the poorest countries on the planet, considering that it ranks 185th in terms of human development index (0.433) as per the 2020 Human Development Report.
Since its independence in 2011, South Sudan has been subjected to another civil war in 2013 which played along religious and ethnic lines and generated a heavy humanitarian crisis in the country.

Humanitarian Crisis
According to the Council on Foreign Relations, an estimated 400,000 people have been killed since 2013. As of the Internally Displaced Persons (IDPs), the numbers are among the highest in the continent. Indeed, according to the latest UNHCR data, there is a recorded 2,193,010 refugees and asylum-seekers from South Sudan located in several neighbouring countries notably Uganda, Sudan, Ethiopia, Kenya, and the DRC. Further, according to the 2020 mid-year update from the Internal Displacement Monitoring Centre, during the first half of 2020, there was an estimated increase of 90% from the 259,000 new displacements recorded from January to December 2019.

According to the report, one of the most affected regions is the central state of Jonglei which is referred to as the “epicentre of intercommunal violence.” Furthermore, the report suggests that intercommunal violence and cattle raiding have been at the source of 90,000 displacements in the state of Warrap, in addition to continued conflict between the government and the non-state armed group in Central and
Western Equatoria.

Complex Peace Process
The civil war ended in 2018 with the signing of the Comprehensive Peace Agreement which was considered to be a big step into stabilizing the country. The Republic of Sudan and Uganda have played an important role in mediation, leading to the peace agreements. However, the 2019 Freedom House report suggests that the two countries have supported different sides to the civil war with Sudan sometimes backing the Deputy President Riek Machar’s armed faction and Uganda defending the ruling government side.

The reconciliation process in South Sudan is rather complex and needs to be preceded by a genuine process of peacebuilding that involves main protagonists in conflicts, community elders, religious leaders, and different ethnic representations.
Chapter V of the Revitalized Peace Agreement draws attention to a more comprehensive approach to peace and reconciliation and recommends a number of institutional mechanisms, namely: the Hybrid Court for South Sudan, the Commission on Truth, Reconciliation, and Healing, and the Compensation and Reparation Authority.

Dialogue Table
The first step towards reconciliation in South Sudan ought to be political reconciliation, which normally brings together conflicting parties to a dialogue table. According to the Economist (2020), there have been close to twelve peace agreements that have been struck by the two major political figures of the country namely, President Salva Kiir and Deputy President Riek Machar, who both belonged to the Sudan People’s Liberation Movement (SPLM) that fought for independence but failed to bring about significant long-term peace in the country as a consequence of frequent delays and failures to implement agreements. The political reconciliation process under the framework of the revitalized peace agreement has faced numerous challenges.

Despite President Kiir earlier in December 2016 announcing a national dialogue process, no meaningful progress towards peace was achieved. According to the letter dated 25 November 2020 from the Panel of Experts on South Sudan, which was established following the Security Council resolution 2206 (2015), addressed to the President of the Security Council, there is clear documentation of the failures of the Revitalized Transitional Government of National Unity formed in February 2020. For example, in an attempt to address the conflicts, President Salva Kiir announced in July 2020 a nationwide disarmament program.

Flawed Peace
The Catholic Bishops of Sudan issued a pastoral letter in February 2019 underscoring that: “We fear that this peace agreement is fatally flawed in itself and cannot bring true peace; we fear also that the current leadership does not have the will to implement peace.” There have been reported cases of violations against civilians during the exercise of disarmament as the South Sudan People’s Defence Forces (SSPDF) task force was responsible for several cases of rape and looting of livestock from the local population in Romic.

Pope Francis kneels to kiss the feet of South Sudan’s President Salva Kiir Mayardit.

Pope Francis invited the Catholic bishops alongside other religious members from South Sudan to the Vatican for a retreat on reconciliation. In a rather powerful and dramatic gesture, the Pope kissed the feet of the political leaders and pleaded with them to embrace peace: “I am asking you as a brother to stay in peace. I am asking you with my heart, let us go forward. There will be many problems but they will not overcome  us. Resolve your problems,” Pope Francis encouraged the political leaders to face the challenges of peace with a commitment to building sustainable peace in South Sudan.
Dr. Andrew Yaw Tchie, the Senior Research Fellow for Africa Security at King’s College in London, raises attention on the potential for further conflicts in the country, particularly given that “… shaky security arrangements, an avoidance of the root causes of the conflict, lack of focus on local conflict prevention, and the absence of a long term plan” may be at the origin of further conflict in the country.
In his analysis of what is missing from the September 2018 Revitalized Agreement on the Resolution of the Conflict in South Sudan, signed in Addis Ababa, he suggests that power-sharing has been the focal point of the agreement, therefore, failing to clearly include enough implementation provisions for accountability mechanisms as well as profound state reforms.

Political Will
The future of peace and stability in South Sudan will very much depend on the political will of the political leaders, and more especially the incumbent government of Salvar Kiir Numerous attempts by regional governments, the African Union, religious leaders, and civil society have borne some fruits but the country is yet to achieve sustainable peace and remains fragile to further conflicts.

It would be important to initiate a national reconciliation process that is comprehensive and inclusive, much more geared towards restorative justice grounded on relationship building rather than retributive justice that is likely to provoke further revenge. A culturally and religiously based truth and reconciliation process geared towards nation-building rather than fault-finding will be crucial in bringing diverse communities into a common reconciliation ritual.

Elias O. Opongo sj
Director of Hekima Institute of Peace Studies
and International Relations (HIPSIR),
Nairobi – Kneya

Dubai. The crossroads of African gold.

An interwoven series of criminal gangs, terrorist groups, traffickers of all sorts, networks of illegal commerce, African gold passes through the Emirates. 

Gold represents the best investment during great economic and financial crises. The past fifteen years have been characterised by a dizzying climb in the price of this product which has given rise to the creation of several ‘artisan mines’ in the countries of eastern and central Africa.
Such enterprises, in unstable or conflict zones as in the case of Africa, represent a greedy segment that must be divided up and controlled, of criminal gangs, terrorist groups, traffickers of all sorts and networks of illegal trading. The business is even more greedy when there is a large amount to be extracted as is the case in the areas in question where the value of the gold extracted is around $3billion a year.

The ore produced represents a considerable source of revenue for the estimated 19 million workers of the artisan mines and the communities to which they belong. Although the work is very heavy, done with no protection whatever and involving women and children – the children, being physically small, are able to crawl into the narrow tunnels – the workers receive but a tiny part of the earnings.
Research carried out by The Sentry, a US organisation that aims at unmasking the economic sources that foment and support armed conflicts, examined the four countries richest in gold reserves – Sudan, South Sudan, the Central African Republic and the Democratic Republic of Congo – whose common characteristic is that they have been the scene of decades-long conflicts.

It has emerged from this study that, within this chaotic universe, the criminal groups are free to control the supply lines by taking the place of legal intermediaries, due also to connections with foreign companies looking for easy earnings which, by using qualified traders, succeed in obscuring their ties with armed groups and bring the gold to the legal market. In more detail, it is apparent that in eastern Congo, where each year 10 to 20 tons of gold are mined, thanks to the work of about 250 miners employed in the sector, about 70% of the mines is controlled by smugglers and armed groups. The situation in the Central African Republic is not dissimilar where 27 armed groups control the smuggling of 90% of the annual production which recently showed a significant increase, reaching 5.7 tons per year, worth around $235 million.
Then there is Sudan which, with its production of 90 tons of gold per year, makes it the third-largest producer in the world, where production is on an industrial scale with only a minimal presence of artisanal mines. Despite this, the rules in force are the same as those in other producer countries since a good proportion of production is managed by the Sudan Liberation Army -Abdul Wahid – and by the Movement of Liberation of the north of the Sudanese people which, with funds generated by the artisanal mines, finance their activities.

In South Sudan, activity is in the hands of the two main armed groups, the Movement for the Liberation of the People of Sudan/Army of opposition and the National Salvation Front. The gold produced by these territories ends up on the global market: in the United States, Europe, Asia and the Middle East. However, before reaching it, 95% of production passes through Dubai where it is mixed with other gold from the legal market so as to eliminate any traces of its origin and then place it ‘legally’ on the international market. This practice is facilitated by weak legislation in the UAE concerning the subject and poor inspection practices regarding the origin and certificates of purchase of the mineral, as well as the possibility of making the transactions in cash or by exchange. These factors are decisive for the large international intermediaries which are devoid of scruples and make Dubai the main sorting-house for illegally produced gold. Gold is, for the economy of the Emirates, a strategic asset and exports in 2019 were valued at $19billion, not far behind the petroleum companies.

From Dubai, the gold is taken to India, China, Switzerland and the Middle East, in what is in essence a process of recycling, for which other countries, especially Switzerland, must certainly bear no less responsibility. Switzerland, in fact, gives fundamental support to this strategy of triangulation with other destinations. There, the gold coming from Dubai undergoes further refinement and then goes to the United Kingdom, making it a world-level importer.
Returning to the start of the journey, it is observable that, as indicated by a study led by the Director of Africa Confidential Patrick Smith, that from Bukavu in South Kivu, 300 kg of gold pass every month towards the Gulf, while officially only 5 kg are declared. According to Mario Giro, the former Italian vice-foreign minister, the refineries present in the area of the Great lakes produce as much as 330 tons and one of the largest refining companies is the Ugandan ‘African Gold Refinery’, capable of refining 219 tons per year, and the Rwandan ‘Aldango’. Both have in common the fact that they are the bases for a Belgian company whose sales office is located in Dubai.
The Sentry report also shows export data together with those of imports and, here too, the emerging anomalies clearly show that the Emirates declared they import from the African countries a quantity of gold superior to what those countries declare they have exported.
In this regard, significant cases are those of Sudan which declares that it exported, from 2010-2014, 152 tons of gold to Dubai which received, during the same period, 248; that of Uganda which declares it produces 3 tons of gold per year while declaring that it exports around 9 tons to the UAE; of Rwanda with official production of between 0.03 and 0.36 tons while the data show it exported more than 18 tons. The same is true also for Kenya, Burundi and Chad.

A cause for some concern is the situation in the area of Sahel where Jihadist groups are trying to gain control of the greatly expanding market with the combined annual production of Niger, Mali and Burkina Faso amounting to around 50 tons per year. In Zimbabwe, on the opposite part of the continent, a declared exponential increase in production gives rise to suspicions that it concerns South African gold illegally bought and sent to Dubai.
Within this framework, another element that strikes the eye of analysts and which needs to be focused on is the partnership between the Eastern African countries and the Emirates which, through massive investments exceeding $250 billion, gained control of ports and infrastructure, thus participating in the African section of the Chinese Silk Road. This has made them become actors in local political life by interfering in the internal crises of various countries, and support by way of money and arms to various local groups.

Filippo Romeo

 

 

 

 

 

Myanmar. A New Generation fighting for democracy.

Myanmar’s democratic transition took an unexpected turn in the early morning of Monday, February 1, 2021, when Senior General Min Aung Hlaing of Myanmar’s military (known as Tatmadaw) performed a surprise coup d’état and arrested the country’s leaders Aung San Suu Kyi and President Win Myint just before the first session of the newly elected parliament.

Min Aung Haling has repudiated the results of last November’s general elections on accounts of alleged election fraud by the leading party NLD (National League for Democracy).The coup leader declared a yearlong state of emergency and promised to hold elections after one year. On the first day, the military appointed 11 ministers of an interim government and on the second day, the military announced that it has formed the ‘State Administrative Council’, a government council mainly composed of ex-military members.

Naturally, the people of the South East Asian nation with over 52 million inhabitants rejected the coup and its “council”, and have been pushing back with fierce resistance since it began. From demonstrations and acts of civil disobedience to internet activism, the anti-coup movement grew stronger every day.
The military has responded with draconian laws, internet shutdowns, arrests of several citizens, and violent crackdowns resulting in deaths of protesters, detainees, and even bystanders.

Much of the protests and force behind the movement has been credited to young people, referred to as ‘Gen Z ‘(Generation Z). They have been praised for their creativity, use of technology, and determination not to submit to military rule. The protests have seen the unity and welcomed expressions of many different professions and identities, including different religious groups. Many civilians also have supported protesters by providing food, water and other drinks, printed placards, and free rides home, while others have cleaned up streets during and after the protests to maintain a good image of the protesters.

People have used any means they could think of to fight against the dictatorship; some of these movements include cursing rituals based on folk beliefs in cities like Bagan, Pathein, Yangon and Kyaukse; writing messages such as “We want democracy” on the streets across cities in Myanmar; using projectors on building walls at night; painting graffiti on walls and on the streets; and praying on the streets by Buddhist, Muslims and Christians.

The anti-coup movement also included calls to boycott military-owned businesses and their products. A mobile app “Way Way Nay” (Stay Away) is one of the many digital platforms gathering all the information of military business. For instance, military-owned telecommunications provider MyTel declined in business two weeks after the coup and so did military-owned Myanmar Beer.

But the fight has not just been on the streets – “keyboard fighters” – have been working online to attract international attention and keep the protesters engaged. The hashtag #WhatshappeninginMyanmar has been widely used on both Facebook and Twitter.

Cardinal Charles Maung Bo, Archbishop of Yangon and President of the Catholic Bishops’ Conference of Myanmar, describes “with deep sorrow” the situation in the country which, after the coup of 1 February, “has suddenly returned to the nightmare of military repression, of brutality, violence and dictatorship”.

The Cardinal praises “the incredible courage, commitment and creativity of our people”, who demonstrate peacefully, giving “a sign of maturity”: “Young people and all citizens show tenacity and resilience: they are determined not to allow that democracy, freedom and peace, conquered with difficulty, can all of a sudden be cancelled. Young people do not accept that their hope is stolen. Their strength of mind is a great inspiration for all of us”, he said, noting the “mutual solidarity between people of different ethnic groups and religions, side by side for the same cause, a good for the people”.

“The nation – he asserts – is experiencing a moment of great trial and suffering, marked by bloodshed, pain, mourning”, as “many innocent people are injured, killed or arrested”, while “in the states of Myanmar inhabited by ethnic minorities the military has resumed attacking civilians, causing thousands of internally displaced persons”. Cardinal Bo hopes for “a Myanmar in which the military lower their weapons, leave power and do what an army should do: protect, certainly not attack, the people”.  (Photo. Kamayut Media)

To become a ‘Muslim Singapore’.

Seven years have passed and the real reasons for the introduction of the most severe version (at least on paper) of the Islamic penal code are still unknown, at least in part.

From among the various analyses of the question, we may synthesise three points of convergence.  The first is that of national identity, closely bound up with the history and role of the monarchy. The recent past has shown up the fragility of the Sultanate with regard to foreign powers. It took the Japanese a week to conquer it during the Second World War, after it had extended its dominion from Borneo to the Philippines from the XV to the XVII century. It is substantially fragile due to its dependence upon petroleum, still a characteristic even today. From this derives the need to reinforce (firstly among the South-East Asian countries with its radical turn) its Islamic identity that is central to the state ideology that promotes ‘a Malaysian Islamic monarchy’.

Hassanal Bolkiah, in power since 1967, known as having had, at least in the past, crowded harems in his palace of 1,700 rooms, decided to change drastically his own and the national image, relying no longer only upon simply apparent Islamisation to restore the identity
and influence of his kingdom.
Secondly, the severe application of Sharia Law gives the Sultan – constitutionally and in practice, the spiritual and temporal leader – the power of greater control over a system that still shows signs of unease. Not simply due to the presence and, as is allowed, the actions of groups and individuals who deplore the lack of liberty and rights and demand greater ideological and cultural openness, but also for real reasons. The majority of the citizens are employed in the public sector but the adequate preparation of the youth finds no correspondence in the number of qualified jobs available. This results in growing intellectual unemployment which, in terms of frustration, associates itself with growing dissatisfaction towards the system in the lowest layers of the world of work, and towards a society where drug addiction and minor criminality are on the increase. It is a situation with shady areas that are not officially acknowledged and attributed to negative external influences or the result of following the Koranic laws only partially and which are therefore enforced all the more.

The third point is economic-diplomatic. Together with other measures, full adhesion to Sharia Law favours Brunei in concretising its plan to become the financial centre of Islamic credit in the region, (South-East Asia) of which it forms part, welcoming but also differentiating investments and economic initiatives coming from Islamic countries, entrepreneurs or financiers. For some time, with a move away from almost total dependence on the sale of petroleum resources, exported mostly to Japan and South Korea, the country has decided to take advantage of the prospects for the growth of the global Islamic economy to diversify its sources of revenue. This exploits a tendency which, in recent years, has caused the convergence of many trillions of dollars in the region, especially in the Muslim countries of Indonesia and Malaysia.
It provides a flow of possibilities of which the Sultanate has sought to take advantage by providing itself with deeper Islamic roots, and a penal and civic system in harmony with them, together with financial-economic structures based upon religious law. Its barely concealed ambition is to become a ‘Muslim Singapore’ created by initiatives and investments from the Middle East and Western Asia, just as the original was created mainly through Chinese influence.
It is a gamble that is more of a stand-by measure than one crowned with success, but which gave rise to objections at home and abroad and alienated the good will of some countries.

Not only that of countries from where non-Muslims come, such as the Philippines which has seen a reduction in the number of its nationals, as well as the increasing difficulty in practising one’s own faith. A good number of Western or Asian countries fear that the Sultanate is beginning to be a centre for the spread of fundamentalist ideology of the Arabic kind and a financial sanctuary for global Jihadism in an area where tensions are already high.
For this reason, too, the moratorium on the death penalty met with relief and was extended to cover the Islamic penal code in May 2019. A move probably forced by international condemnation of Sharia Law, modified the previous month to include the death penalty for sexual practices between people of the same gender, for adultery and rape.
During a televised speech at the launching of the month of Ramadan, the Sultan had spoken of the lack of ‘understanding’ of the new law (Sharia Penal Code Order, SPCO), indicating once again that the application was at least discretional: “As evident for more than two decades, we have practised a de facto moratorium on the execution of the death penalty for cases under the common law. This will also be applied to cases under the SPCO, which provides a wider scope for remission”.
The reference to Hassanal Bolkiah – who opportunely then had the duty of ratifying the United Nations Convention Against Torture (UNCAT) – is to the long, tortuous and above all controversial adherence to the radical Islam path embarked upon by the Sultanate and which, on several occasions, caused waves of protests and disdain, both by the UN and human rights groups as well as international entertainment stars. More specifically, the campaign that in the spring of 2019 called for a boycott of the luxury hotels belonging to the personal patrimony of the Sultan, such as the Dorchester in London, had among its promoters the actor George Clooney and the singer Elton John.

Leaders of the Association of Southeast Asian Nations (ASEAN).

This resulted in once again slowing the full introduction of Sharia Law. Despite its definite course towards the Islamic world of South-East Asia, Southern Asia and the Gulf, it is still essential for the small country to become part of the international, global and regional context. Brunei is a member of the United Nations and has been, since independence, and a member of the Organisation of Islamic Cooperation (OIC, formerly the Islamic Conference), as well as of APEC (Asia-Pacific Economic Cooperation). The three political, religious and economic aspects that receive varied emphasis in these organisations, find particular convergence in ASEAN, the Association of South-East Asian Nations. This is a regional organisation with ten member-states which has hitherto failed to develop at the level of political convergence and unanimity of expression regarding rights and democracy, and strategic relations, always preferring a ‘policy of non-interference’ in the internal affairs of each of its members. But it has, however, developed plans of integration in commerce, customs duties and freedom of movement within itself. In particular, Brunei’s relations with neighbouring Malaysia with which it failed to form a confederation in 1963, are very close and necessary.
It still maintains substantial relations with its former colonial protector. Brunei is a member of the Commonwealth, even though it does not recognise the sovereignty of the British monarchy and its bilateral relations are both economic and cultural, besides being consistent within the limits of the role of this Asiatic nation. (S.V.)

 

Venezuela. The Indios Warao: the ‘Boat People’.

The Warao indigenous people inhabit the states of Bolívar, Monagas, Sucre and Delta Amacuro in the eastern part of Venezuela. The majority of them lives on the banks of the Orinoco River in the Delta Amacuro. This tribe, which is currently estimated to number about 50000, is the second-largest indigenous group in Venezuela,
after the Wayuu.

 ‘Warao’ is a name made up of two words: ‘Wa’ that comes from curiara, which means boat or canoe (this group’s main form of transportation) and ‘Rao’ meaning people or owners, hence the meaning of the word ‘Warao’, ‘owners or people of the curiaras’. The Warao have lived for centuries on the Orinoco Delta.
According to Warao mythology, in pre-cultural times the Warao lived in the sky, where a young archer ‘s shot went wide one day. While searching for his arrow, the archer, whose name was ‘Jara Yakera’ (Good Arm), found a hole and looked through. He saw lush and fertile land (Earth) and descending by a rope to the earth, he discovered an abundance of food. On his return he informed the Warao of his extraordinary find. The other Warao immediately decided to descend to Earth and live there, forsaking their sky world.

Warao Community (Photo: Luis Ovalles/C.C.)

The Warao of the Orinoco Delta refer to Kanobo (‘great father’) as the author of life and their protector, and ‘Kanobo arima’ is the name of the Wisidatu, a spiritual guide and the intermediary between Kanobo and the members of the community. Festivals are celebrated in honour of Kanobo by this indigenous group; during these ceremonies offerings such as yuruma (aru) and wina are made to the god and Jabisanuka and Najanamu (sacred dances) are performed in order to maintain good relations with the god and to be saved from diseases.
Kanobo communicates through dreams with the Kanobo arima. The ‘yuruma‘ offered to Kanobo is prepared only by those women who already went through menopause, since the Warao believe that women experiencing menstruation may contaminate the yuruma and makes it impure. When the yuruma is ready, the Wisidatu puts it into a container which is placed under the altar dedicated to Kanobo.

Warao Indigenous Community settlement on the banks of the Morichal Largo river, Monagas.(Photo: Ricardo Ricardo/C.C.)

On the day of the offerings the Kanobo arima invites other Wisidatus and they gather at the Kanobo’s temple where the ceremony is held. Before starting, the Kanobo arima smokes and invokes Kanobo and the spirits of other Wisidatus, and then the intercession for the community starts. Later the sacred dances Najanamu and Jabisanuka are performed.
Young or menstruating women cannot participate in the dance because they might contaminate the dance and make it impure, and that may cause Kanobo‘s anger and bring diseases among the members
of the community.
The dances that are performed in honour of Kanobo are considered sacred by the Warao, and they respect the different rules that these require. For instance, the different instruments used for the music that accompanies these sacred dances are used only for this purpose and are kept in a special container (torotoro). They can be only used by the wise men and the community elders, who are the healers and protectors
of the community members.

The Warao indigenous people believe that everything in nature has spirit, so there is a lot of respect for the jungle, the mountains, the stones which are believed to have spirit called maisikiri, Jobaji arao or other names. Therefore, the spirits of trees, rivers, those of the jungle,
are all greatly respected.
The elderly and wise men of the community are also very respected because they are the preservers of the community’s ancestral culture and the owners of wisdom. The Wisidatu is a shaman that plays an essential role in the community; he is the intermediary between Kanobo and the community, he communicates with spirits, and is believed to be able to expel the evil spirits from the body of people. Some Wisidatus cure mainly the spirit of a person, while some others cure physical diseases.

Orinoco Delta. Warao family in canoe (Photo: Kate Palitava/C.C.)

Maintaining good relationship with spirits is important to the Warao people. There are rules that must be respected in order not to make spirits angry. For instance, before cutting a tree, the spirit of the tree should be asked for permission. Or when a new curiara is made, people must remember that they are not supposed to let a lady with menstruation board the boat, because the boat would be contaminated and become impure and the spirit of wisdom (‘moyotu‘) would get angry. In the same way, the Warao people ask the spirit of the jungle for permission before cutting down trees to make room for sowing crops in order to obtain food. The wisdom of a people derives from their knowledge and traditions and the Warao communities are living examples of indigenous people who care, respect and protect their territories and the environment.

Johan Ramos

Music. Jonas Gwangwa. Antiapartheid jazz leader.

The South African musician and composer was active both in music and in politics. At the cost of exile. Together with Hugh Masekela, a reference point for jazz enthusiasts.

He died on 23 January, the same day on which, in 2018, Hugh Masekela passed away. The South African trombonist Jonas Gwangwa was just eighteen months older than the trumpet player. Gwangwa and Masekela belonged to the same musical generation and shared the beginnings and other events of their careers; they also shared the experience of exile from South Africa due to apartheid.

Fr Huddleston with two members of the ‘Huddleston Jazz Band’ the teenage Jonas Gwangwa and Hugh Masekela, with Alan Paton.

Fascinated in the fifties by Bix Beiderbecke, fourteen-year-old Hugh Masekela asked Trevor Huddleston, an English protestant pastor ministering in Sophiatown, a suburb of Johannesburg, if he could have a trumpet. Huddleston – who would later become a reference point in the international movement against apartheid – ended up by giving him what he wanted, with the result that other small boys also asked for various instruments. A small orchestra was born called the Huddleston Jazz Band: on the trombone, there was Jonas Gwangwa, born in October 1937 in Orlando East, Soweto, in a family that loved music and
often came together to sing.

The boy preferred the clarinet but accepted what he was given. In a matter of a few years, Gwangwa and Masekela became the outstanding figures of the new generation of jazz in South Africa and were extremely popular among the urbanised black masses. In the late fifties, they featured on a pioneering album of modern South African jazz alongside the American pianist John Mehegan, and became members of the Jazz Epistles group whose pianist was – another outstanding personality – Dollar Brand (he would later take the name Abdullah Ibrahim and, once established in the United States, enjoyed a career among the foremost jazz musicians).
With the Jazz Epistles, with whom Gwangwa tried his first efforts at composition, South African jazz reached the level of contemporary American hard hop and found harmony of soul in this prevalently black style of music, interlaced with new disquiet and tension.

The American years
During that same phase, Gwangwa and Masekela were part of the all-black cast of ‘King Kong’, the most famous South African musical first performed in 1959. When, on the crest of a wave of success, ‘King Kong’ was first performed in London in 1961, South Africa had already experienced the massacre of Sharpeville (1960), so Gwangwa and another member of the band decided not to return to their country.  Like Masekela, he went to the United States where, with the help of Harry Belafonte, he studied music at the Manhattan School of Music.
Without matching the popularity of Masekela (or Miriam Makeba), Gwangwa was honoured beyond the Atlantic and made an important contribution to opening up music with South African traits to American mass consumption, at a time when African music was still mostly unknown, and not only to the public at large.

Gwangwa was given charge of the musical direction and arrangements of the album An Evening with Belafonte/Makeba and, as trombonist and vocalist (and composer) he played with Masekela on various albums by the trombonist, such as Grrr in 1966, Hugh Masekela & The Union of South Africa in 1971, and Main Event Live in 1978, attributed to Masekela and the star of exotic easy-listening, Herb Alpert.
As the seventies drew to a close, Gwangwa felt the need to approach his own country: he settled in Gaborone in Botswana (Masekela would do likewise a few years later), founded the Shakawe band with South African and local musicians and took part in the activities of Medu Art Ensemble, a group of anti-apartheid artists. In June 1985, during an attack on the South African army in Gaborone, several members of Medu were killed and Gwangwa’s house was destroyed. Gwangwa braved other dangers in Angola where, at the request of the leader of the African National Congress, Oliver Tambo, in the early eighties he founded Amandla,  a team of artists to officially represent the ANC, which he directed up to 1990 and with which he organised a musical struggle against apartheid that reached forty different countries.

Wembley 1988
Together with the British composer George Fenton, he worked on the soundtrack of Cry Freedom, the film about Steve Biko directed by Richard Attenborough which achieved numerous plaudits. In 1988, like Makeba and Masekela, he took part at London’s Wembley Stadium in a concert for Nelson Mandela’s seventieth birthday, a mega-event that had 600 million TV viewers and sounded the death knell of the Pretoria regime.

Johannesburg. Jonas Gwangwa performs at the Joy of Jazz in 2014. (photo: Mail&Guardian).

Back home in 1991, after thirty years of exile, Gwangwa devoted his time to composing music and performed live concerts with the unmistakable communication, flavour and poetry of popular music and South African jazz. Gwangwa’s greatness was also due to having at his side a great woman of the generation of exile and struggle: Violet Gwangwa, who died a few weeks before her husband. They grew up together and became engaged in the late fifties. Later, when Jonas chose not to return, they were separated until the mid-seventies: they met again in Botswana and were married four days later.

Marcello Lorrai

 

 

SHELL Company in Nigeria. Decades of Crime and Impunity.

The Niger Delta region of Nigeria is one of the most polluted areas in the world. In the 1950s, important oil reserves were discovered in the area and since then the region has been a battle ground of environmental conflicts between international oil companies (Shell, Chevron, ENI and the Nigerian National Petroleum Corporation) and the host communities predominantly of the Ogoni, Urhobo, Itsekiri and Ijaw tribes.

The oil extracted in the region is transported to the harbour of Bonny near the city of Port Harcourt through a pipeline owned by the Shell Petroleum Development Company, a subsidiary of the Anglo-Dutch company SHELL. Pipeline leaks, acts of sabotage, lack of proper maintenance and multiple breakdowns along the way have caused more than five decades of continuous pollution in the Niger Delta, affecting aquifers, fishing areas and the arable lands of the region.

Oil spills have been happening over the years, but there were three oil spills in 2003, 2004 and 2008 that ruined the lives of hundreds of thousands of people in the region. A succession of negligence on the part of the SHELL company, responsible for the maintenance of the pipeline, meant that the breakdowns were not properly repaired.

The company has denied responsibility for the spills that have polluted the region for decades but pointed finger to looting as responsible for the environmental disasters that have devastated the region. In 2011, the United Nations demanded the cleaning of the area, but the urgent measures were implemented inefficiently years later.

Currently, spills continue to occur and pollution directly affect people’s health, prevent the development of agriculture as a traditional way of life in the region and make it impossible to develop fishing as a means of subsistence. In addition, an estimated 16,000 children lose their lives annually due to pollution, with life expectancy being ten years less than that of the rest of the country.

In 2008, four farmers from different communities in the region of the Niger Delta, supported by international NGOs, decided to sue the Royal Dutch Shell (RDS) company for its environmental destruction as well as its lack of commitment to repair the damage caused. What is relevant in this case is that, for the first time, the plaintiffs crossed the borders of their country, Nigeria; where they did not find justice to Netherland; home country of parent company Royal Dutch Shell (RDS) to seek justice.

On January 29, 2021, after 13 years of legal proceedings, the Court of Appeal of the Netherlands finally issued a verdict condemning the Royal Dutch SHELL for the negligence committed by its subsidiary companies in Nigeria that were in charge of the maintenance and repair of the pipelines. Likewise, the Dutch Court of Appeal ordered the Royal Dutch SHELL company to repair the damages caused by the negligence of the companies along with the corresponding compensation to the defendants. During the judicial process, the plaintiffs suffered judicial abuse by the company who used all possible resources to prevent the plaintiffs from getting justice.

The ruling issued by the Dutch Court of Appeal is good news that opens up many opportunities in defense of human rights and the protection of the environment. For the first time a Dutch and European parent company has been convicted for the criminal and irresponsible activity of its subsidiaries outside its borders.

There have been 13 years of legal battle in which the direct legal link that exists between parent companies and subsidiaries have been recognized regardless of where they carry out their activity. The ruling recognizes that the parent company had the obligation to monitor the behavior of its subsidiaries, as well as to mitigate the damages that its subsidiaries could cause as a result of their activity.

But the ruling opens a path of hope for people who suffer human rights violations or the consequences of environmental disasters caused by multinational companies regardless of where they live or where the companies are located. Until now, territorial jurisdiction was used to the civil and criminal liability of the companies. However, this ruling recognizes the right of affected persons to sue companies regardless of the country in which they have their headquarters. The court ruling is not limited to the conviction of a company for negligence on the part of its subsidiaries, but includes the obligation to mitigate the damage.

The decision of the Dutch Court of Appeal has come at an important time for the European Union in which a Directive on mandatory Due Diligence on business and Human and Environmental Rights is being drafted. This judgment of the SHELL case in Nigeria reinforces the demands of the Civil Society that demand from the EU the need to create binding legal mechanisms that will make corporations accountable for their human rights and environmental crimes. In this sense, the adoption of European Parliament Committee on Legal Affairs (JURI) recommendation to the European Commission on January 27, 2021 on mandatory due diligence in which European companies are required to address their impact on the environment and human rights throughout the value chain is quite commendable.

But this conviction is also a reason to continue fighting for a more universal social justice with respect for human rights. Negotiations of the United Nations treaty on Business and Human Rights and environment must take a cue from the conviction to impose on corporations the responsibility for the behaviour of their subsidiaries.

This responsibility cannot be relegated to the initiative and goodwill of the companies, but requires legislation that is committed to the people who suffer human rights violations. Legislation cannot limit the liability of companies based on criteria such as the volume of activity, the size of the company, sector of activity or the profits obtained. All companies are responsible for their activity and the activity of their subsidiaries regardless of the country in which they carry out their activity.

The responsibility of companies in the exercise of their activity and the effectiveness of demanding legislation with respect to human rights and the environment will be insufficient if they do not guarantee access to justice for those affected. In the SHELL case, four farmers risked their lives to restore justice, but only repairing the damage caused can restore dignity to the Niger Delta region.

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

Nigeria. Islands in an archipelago.

John Campbell, a Senior fellow for Africa Policy Studies at the Council on Foreign Relations, recently wrote a book on Nigeria (“Nigeria and the Nation-State – Rethinking diplomacy with the postcolonial world”). A career diplomat, Campbell has written a work that is well worth reading and briefly examines the historical, political, and cultural roots of the actual situation of Nigeria.

The main thesis of this book is that Nigeria is not a nation-state as we are used to see within the international community. According to Campbell and some scholars, Nigeria is an ensemble of authorities that coexist within the formal borders of the state, like islands in an archipelago. During his tenures as a diplomatic in the country and his travels there, he noted that there were “structures of authority that often commanded deeper loyalty than the government of Nigeria and its capital, Abuja. Tribe tended to be more important than national identification.

Traditional rulers and institutions, whose power was based on custom rather than on statute of European model, exercised informal or extra-legal power. Hundreds of traditional rulers in Nigeria, among them the Sultan of Sokoto, the Shehu of Bornu, the Oba of Benin, and the Ooni of Ife, appeared to exercise authority parallel to that of the formal state and in some cases nearly its equal [page X].” According to the author, the “most powerful islands” are actually Abuja, the so called “Lagos-Ibadan corridor”, Port Harcourt in the oil rich Niger Delta and some other capitals of the states of the federation. He applies to Nigeria an idea elaborated by the US National Intelligence Council in 2005 to describe the “governed space in African countries” in general.

Oil rig in the yards. Apapa, Port of Lagos, Nigeria.

The second characteristic is that this archipelago is based on a prebendal-type power system. That is to say, the elites have access to the government revenue (in Nigeria, it is revenue generated by oil) and can share it both with their patrons and with their clients “not because of their services to the state, but because they are entitled to do so [page XII].” This relation is not exclusive to the elite, but it is expanded throughout society. In the eyes of Nigerian leadership, the country is not a failed state “because it successfully distributes national oil wealth to the national elite; this is what it [is] supposed to do. For most Nigerians, the state provides little, and they in turn have little loyalty to it. Alienation from the state is a common theme among the insurrections that are undermining the state [page 8].”

Three crises
This situation, according to Campbell, is the main consequence of British colonial rule in this territory. British officials aggregated different entities in a single territory that morphed into Nigeria “to maintain an “acceptable” level of security by balancing ethnic and regional groups. Divide and conquer was central to British colonial policy in Nigeria and elsewhere, though within a context of law and regulation. It was a policy whose explicit goal was to prevent indigenous people from forming common bonds […] [page 71].” The British did little to develop a Nigerian national identity and basically abandoned it when it was not useful anymore. “The British […] abruptly brought Nigeria to independence – not because of the strength of local agitation or in response to the overwhelming demands of a powerful national independence movement but because Britain had lost confidence in the entire colonial enterprise and determined to withdraw from many parts of the world as fast as possible [page 37].” And Nigerian leadership also did little to develop a Nigerian national identity since independence. Therefore, “most Nigerians primarily identify with and are loyal to their family, religion, and ethnic group [page 94].”

Due to several factors this process of identification with family, religion and ethnic group is getting worse, and the islands of power are starting to withhold cooperation. According to Campbell, there are three concurrent security crises that endanger the survival of Nigeria. In the North East, jihadist groups are challenging government control of the territory. In the central part of the country (the Middle Belt) a plurality of ethnic conflicts is fuelled by the growth of the population and environmental degradation. In the South, autonomist movements inspired by the Biafra secession and armed groups of various origins could put at risk the oil industry, the main source of revenue for the government. These three crises must also be considered in a context of lower international oil prices, a pandemic outbreak and a deep social and economic transformation of Nigeria due to rapid and unmanaged urbanization.

A dangerous strategy
Campbell wrote this book to change the US perception of Nigeria and to influence the US foreign policy in general and the relations between Washington and Abuja in particular. Therefore, he exposes in detail several proposals for the US Administration and the Department of State to deal with the Nigerian crises that were elaborated according to the dynamics of the US apparatus. Since they are focused on the American reality, these proposals are specific and can be judged correctly by people that have a deep knowledge of American politics. But Campbell’s multidimensional analysis of Nigeria is useful also to non-Americans, who share an interest in Nigerian issues.

Nigeria’s President Muhammadu Buhari.

Nevertheless, it is legitimate to have doubts concerning one of these proposals. Campbell’s fundamental suggestion to US leadership is to change its strategy with Nigeria, shifting from an exclusive relation with the federal government to a relation with all the different centres of power. “The accelerating decentralization of political power in Nigeria suggests that US engagement, too, should include state, local, and traditional centres of power. Abuja is likely to view with suspicion closer US ties with the states, whom it will feel it cannot control, but such concerns should not derail a new approach; instead, efforts should be made to allay these suspicions through yet-to-be cultivated relationships and spearheaded by a US ambassador with a strong relationship to Aso Villa [the official residence of the President of Nigeria] [page 199].”
But this strategy is potentially dangerous for Nigeria, at least to an external observer. Campbell states that “Washington should support the unity of Nigeria, even if it is loose, or even chaotic. The alternative, a breakup of Nigeria into ethnically denominated politics, would be a humanitarian disaster, almost certainly involving the United States in ways difficult to foresee [page 195].”

People in the street in the city view of Lagos, the largest city in Nigeria (Photo: Jordi Clave Garsot/123RF.COM

But the proposed strategy goes in the opposite way. Dealing directly with traditional and local powerbrokers will likely further weaken Nigerian institutions. Traditional rulers will be emboldened by their direct relations with Washington and will ignore or resist Abuja. And the US could be tempted to by-pass the Federal Government to pursue their political goals with the help of traditional or local players. In the medium to long term, this could result in a further fragmentation of Nigeria.
At this moment, as previously seen, there are centrifugal forces that are pushing Nigeria into disintegration. Adding another force could be fatal, even if in the long term. With all its problems, strengthening the Federal Government must be put in first place by foreign governments when planning a strategy towards Nigeria.

Andrea Carbonari

 

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