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Why the Sun Shines by Day and the Moon by Night.

In the beginning of the world the king called the people together to be given their tasks. He sent out messengers for them. He sent the dove to call the moon, and the bat to call the sun.
Each messenger was given a certain time to go and return, so that they might all arrive together.

The dove went to call the moon and brought her, and the king said, “I will give you, then, the office the sun should have had, namely, that of shining by night. When you first shine people will beat their drums and blow their trumpets; they will also bring out their fetishes for you to see them, and the fetishes of twins. These are the honours I give you.”

After giving the moon her office and honours the king waited for the bat to bring the sun; but as the bat did not come the king sent the dove to look for her and bring her.

The dove went and returned with the sun. Then the king said, “Because you have stayed so long, I have given to the moon the office I meant to give to you. Now I will give you the office of showing people the way
to walk about.”

It was on this account that the sun hated the bat, because he loitered on the way when sent to call him, and stayed longer than the time
given by the king. And very soon thereafter the sun had a chance to be even with the bat.

The bat later lived at a place with only its aged mother. Shortly after their settling there, the mother suddenly fell sick unto death. The bat called for the antelope, and said to him, “Make some medicine for my mother.” The antelope looked steadily at her to see what her disease was. Then he told the bat, “There is no one who has the medicine that will cure your mother, except the sun.” After saying this, the antelope returned home.

On another day, early in the morning, the bat arose to go to call the sun. He did not start until about seven o’clock. He met the sun on the road around eleven o’clock. And he said to the sun, “My journey was on the way to see you.” The sun replied, “If you have a word to say, speak!” So the bat requested, “Come! make some medicine for my mother. She is sick.” But the sun replied, “I can’t go to make medicine unless you meet me in my house; not here on the road. Go back; and come to me at my house tomorrow.”

So, the bat went back home. And the day darkened, night came, and all went to sleep. At six o’clock the next day, the bat started out to call the sun. About nine o’clock, he met the sun on the path; and he told the sun what he had come for. But the sun said to him, “Whenever I leave my house, I do not go back, but I keep on to the end of my journey. Go back, for another day.” The bat returned home again.

He made other journeys in order to see the sun at his house, five successive days; but every day he was late, and met the sun already on the way of his own journey for his own business. Finally, on the seventh day, the bat’s mother died. Then the bat, in his grief said, “It is the sun who has killed my mother! Had he made some medicine for her; she would have become well.”

Very many people from afar came together that day at the mourning for the dead. The funeral was held from six o’clock in the morning until eleven o’clock of the next day. At that hour, the bat announced, “Let her be taken to the grave.” He called other beasts to go into the house together with him, in order to carry out the corpse. They took up the body, and carried it on the way to the grave.

On their arrival at the grave, these beasts said to the bat, “We have a rule that, before we bury a person, we must first look upon the face to see who it is.” They then opened the coffin. When they had looked on the face, they said, “No! we can’t bury this person; for, it is not our relative, it does not belong to us beasts.
This person looks like us because he has teeth. And it also has a head like us. But, that it has wings, makes it look like a bird. It is a bird. Call for the birds! We shall leave.” So they departed.

Then the bat called the birds to come. They came, big and little; pelicans, eagles, herons and all the others. When they all had come together, they said to the bat, “Show us the dead body.” He said to them, “Here it is! Come! look upon it!” They looked at it very carefully. Then they said, “Yes! it resembles us; for, it has wings as we have. But, about the teeth, no! We birds, none of us, have any teeth. This person does not resemble us with those teeth. It does not belong to us.”

And all the birds stepped aside. During the time that the talking had been going on, ants had come and laid hold of the body, and could not be driven away. Then one of the birds said to the bat, “I told you, you ought not to delay the burial, for many things might happen.”

And all the birds and beasts went away. The bat, left alone, said to himself, “The wicked sun alone is to blame for all of my troubles.  If he had made some medicine, my mother would not be dead. So, I, the bat, and the sun shall not look on each other again. We shall have no friendship. When he appears, I shall hide myself. I won’t meet him or look at him.” “And – he added -, I shall mourn for my mother always. I will make no visits. I will walk about only at night, not in the daytime, lest I meet the sun or other people.”

Folktale from Zambia

Brazil. Capoeira, the dance of the resistance.

A martial art that combines dance, self-defence and music, with its roots in ritual Bantu dances. In Brazil, it is the symbol of the fight against racism and social exclusion.

It is not just a way of fighting but an expression of cultural identity, in particular that of the African-Brazilians. Dancing, singing, oral culture and instruments such as the berimbau are associated with capoeira and this expresses one of the most powerful means of physical and spiritual resistance of the African-Brazilians against racism and social exclusion.
“A true capoeirista is not the one who simply knows how to move the body but the one who is moved by the soul”.
It was during the nineteen-forties that this was said by Mestre Pastinha. He founded the first Sports Centre of Capoeira Angola in 1941, in Pelourinho, Salvador Bahia. This was also the redemption of the very name of Capoeira; even after the abolition of slavery in Brazil (1888), the government saw it as a crime. Anyone practising the capoeira rodas was imprisoned and often beaten by the police.

In 1932, persecution was less intense and the fighter Mestre Bimba opened the first Capoeira gym in Salvador. He included movements taken from other martial arts such as the batuque, developing one of the first systematic training methods, naming it Luta Regional Bahia.
It was in 1940 that the Capoeira finally emerged from the Brazilian penal code. Mestre Pastinha declared: “I practice the real Capoeira Angola and, in my school, they learn to be sincere and just.
This is the law of the Angola which I inherited from my grandfather. It is the rule of loyalty. I did not change the Capoeira Angola which I learned. It is not offensive. Capoeira waits. A good capoeirist must be able to sing and play all the instruments of Capoeira.”

Capoeira is a mosaic, one of the fruits of the diaspora of the African peoples enslaved by the Portuguese. Mestre Pastinha was a member of Viva Bahia, the first para-folk group of Brazil, founded in Salvador in 1962 by Emília Biancardi, an ethnomusicologist and teacher. A tireless student of indigenous and African culture, she collected more than a thousand indigenous and African musical instruments which are today exhibited at the Centro de Referência Emília Biancardi (IPAC-SecultBA) of Solar Ferrão. Her father was a lawyer of African descent and her mother of Italian descent. As a convinced supporter of the importance of traditions as an element in the defence of one’s identity, she brought Capoeira on the scene. Moreover, to train her pupils, she gathered the best teachers in Salvador and Recôncavo, Baiano, and her excellence was also recognised by the writer Jorge Amado who affirmed: “Viva Bahia is a victorious accomplishment and worthy of support for its revealing work”.  Viva Bahia has performed in the United States, Russia, the Middle East, Africa and Europe and has contributed considerably to the internationalisation of Capoeira.

In the plantations
Capoeira was invented by Africans who began to be sold as slaves in Brazil at the start of the XVI century, to work in the sugar-cane plantations. To defend themselves against the capitães do mato (militiamen in the pay of the landowners to recapture runaway slaves), they performed defensive exercises. Since fighting was prohibited, they used song and dance to confuse their masters.

They combined ritual and martial dances whose roots are to be found mainly in the Bantu region of Congo-Angola. Up to the XVII century, it was essentially rural but developed in the cities in the XVIII century. King João VI (1767-1826) had as his bodyguard the capoeirista Joaquim Inácio da Costa Orelha, or Corta-Orelha. There are historical documents concerning Capoeira in Salvador, Rio de Janeiro, Recife and São Luis do Maranhão. José de Alencar, in his book Iracema, writes that the word originates from the Tupi language: caa-apuam-era (a deforested area). Others say it comes from the word capò (basket).

United Nations Heritage
In 2008, Capoeira was declared a cultural heritage, part of the formation of Brazil’s identity. In 2014, UNESCO declared it part of the intangible cultural heritage of humanity. Today it is still a means to becoming aware of the exploitation and racism present in Brazilian society. All of this was well expressed by the Mestre de Capoeira Moa do Katendê, a Baiano composer and dancer, who brought Capoeira to the world. Born Dique Pequeno in 1954, he was stabbed to death in Salvador in 2018, during presidential elections, simply for expressing his political opinion.

Mestre Moa said: “Capoeira is a story that starts from my life’s journey as an integral part of Viva Bahia, thanks to which I first went abroad.” He composed music for the Blocos-Afro that came to the fore on the artistic scene in Salvador with the Blocos do Afoxé, and he also founded the Badauê. “Moa was a performer known all over the world. His passing is an immense loss”, declared Antônio Carlos dos Santos, o Vovô do Ilê- Aiyê. Guellwaar Adún, a poet and Baiano editor of African descent, now living in the United States, remembers him: “Those who belong to the world of Capoeira know how much the people of African descent have suffered and know the inequality we must still face today. Moa do Katendê fought against all this with his art. He was one who sowed knowledge and culture. We will always continue to exist and to resist”.

Antonella R. Roscilli

 

 

 

The Syrian War. Ten Years Later.

March 2021 will mark the tenth anniversary of the Syrian war. The bulk of the fighting ended in 2017, but Syria continues to suffer.

The people, those outside Damascus and Latakia especially, live on the edge of famine, and the country is completely devastated. No reconstruction has occurred, and half the population has been displaced. Russians, Hezbollah and Iranians intervene to police the stabilized rural areas while Turks and Americans help keep Damascus’ authority in check, by continuing to occupy areas of the country.
President Bashar al-Assad has managed to maintain his position, but he controls a devastated country where half of its citizens are displaced, refugees or exiled. What passes for a negotiation process at United Nations is deadlocked: Russia and China insist on protecting the Ba’athist government in Damascus while western powers refuse to lift sanctions to facilitate reconciliation and reconstruction until President al-Assad resigns.
Meanwhile, small wars, small conflicts continue in the last remaining areas still held by the opposition in the northern region of Idlib. Russians, Americans and some Islamist militias are also targeting Islamic State remnants in the east. The main part of the war ended in 2017 with the pushback of various rebels and Islamists from Aleppo and the gradual collapse of the Islamic State core. Yet, all the protagonists, weak or strong, remain in Syria.

Zaatari Refugee Camp, Jordan. UN Photo/Mark Garten

The Ba’ath Party and President al-Assad have certainly survived. They may even have beaten enormous forces pitted against them against all odds. But the country of Syria and the Syrian people have lost.
The various estimates which generally speak of about 500,000 killed and some 12 million refugees (over half of the 2011 population of 21.8 million) are credible. While the fighting has become limited to areas in the north – near the Turkish border and around Idlib, the devastation of towns and villages, not to mention the infrastructure from hospitals to water supply and power generation facilities, has been widespread.
The majority of those Syrians who have remained have endured conditions of extreme poverty. Given the extent of disruption of daily life, the economy has collapsed while the black market thrives. Syria is confronting a situation of such entropy that the Covid-19 pandemic has had little impact: what fragments are left of the healthcare system cannot cope with managing the spread of the virus, let alone enforce social-distancing or mask-wearing. The coronavirus aside, Syria has continued to endure a virus of a different kind throughout the entire duration of its internal war, as Israel has continued launching almost daily air attacks over Syria to target Iranian and Hezbollah positions.

The Protests
The Syrian riots of 2011 had more economic than political goals in mind. And this makes the resulting war all the more tragic; because at the heart of the protest were demands of reform rather than regime change and inter-sectarian intolerance. Bashar al-Assad partially opened the economy to ‘free markets’ early in his presidency. But inequality grew sharply: five per cent of the population controlled some 50% of Syria’s wealth. High unemployment and favouritism stifled economic opportunities for the youth and the middle classes.

Syrian Girl. Five percent of the population controlled some 50% of Syria’s wealth. (UN Photo/Mark Garten)

Moreover, by 2011, Bashar al-Assad had lost legitimacy in the rural areas, one of the main areas of non-sectarian support for the Baathist government which engaged in an intense land redistribution program during the years of Hafez al-Assad.
The failure of the regime in the economic, political and national spheres determined the conditions for the revolt.
The protests that flared up in every corner of the country were unprecedented and took Assad himself by surprise; he reacted both with force (repression and arrests) and with some concessions such as the repeal of the emergency law. Rather than the poor majority, Bashir al-Assad seemed more interested in nepotism, appointing close family and fellow Alawites to Syria’s top posts. His father, in contrast, was a more astute manager, who promoted the co-optation of other the Sunni bourgeoisie throughout the country. Nonetheless, the Ba’ath had suppressed political discourse for decades, deploying pervasive political repression through the secret police, the Mukhabarat, which had effectively silenced any alternative political movement.

The image of President Bashar Assad is riddled with bullets. (AP)

The Syrian Ba’ath party, moreover, served a combination of political and ethnic interests, revolving around Assad’s own Alawite minority, which represents only 10% of the country’s population. Few outsiders (i.e., Sunnis or Christians) have been permitted to reach key positions.
Bashir had tried to reform Syria early in his presidency only to run into the Alawi-Ba’ath elite wall. Some analysts believe that in many ways, Bashir al- Assad is himself a prisoner of the Ba’ath and the Alawi minority. He could not resign in 2011. And he cannot resign in 2021. Thus, even after ten years of war, Assad remains a hostage to the threat of dissent, from his own Alawite sect (who would replace him with a more ‘determined’ figure) as well as from the Sunni majority and the young rebels who have fought for change, even though this change did not necessarily imply progress.(A.B.)

The European Green Deal: impact and responsibility in Africa.

The European Green Deal is the European Union’s (EU) strategic plan to take the lead on climate change and make Europe the first climate-neutral continent by 2050.

The European Green Deal was presented by the President of the European Commission at the beginning of her term of office (December, 2019) and sets out concrete measures covering all sectors of the economy with the intention of reducing CO2 emissions into the atmosphere and reversing the effects of rising temperatures that continue to break records year after year.

The Covid-19 crisis has made even more necessary the urgency to develop the European Green Deal and promote its lines of action in all sectors of activity. The pandemic, with a worrying mutation of the virus, has provoked the most important economic, social and health crisis of the century, and many scientific studies point to environmental degradation as the origin of the pandemic.

The exponential increase in the exploitation of natural resources, coupled with climate change, threaten biodiversity and become risk factors for new infections in the future.

The European Green Deal has its scope of application in the EU, but for its proper implementation it requires a transformation of two essential factors. Firstly, there is a need for a progressive transformation from a consumption-driven economy to a new form of circular economy that transforms and recycles natural resources.

Secondly, new ways of obtaining clean energy without CO2 emissions into the atmosphere need to be developed. However, in order to achieve the objectives of the Green Deal, the EU needs to work together with other continents and regions that also enable economic transformation in their territories.

Otherwise, the EU’s efforts will be in vain and will lead to a new form of green inequality. It would be of no use for Europe to achieve net-zero greenhouse gas emissions if other countries do not carry out the necessary transformations within their economies.

The climate emergency proclaimed by the European Parliament is not exclusive to the EU. The African continent, where only 4% of the world’s greenhouse gases are emitted, is the continent most affected by the consequences of climate change.

In Africa, extreme weather phenomena such as torrential rains that erode the soil and cause food shortages, intense heat waves that make it impossible to develop agriculture and livestock farming as a traditional way of life for the people, or devastating droughts that threaten food security and biodiversity, are intensifying more frequently.

These concatenated situations of climate catastrophes require intergovernmental collaboration to reverse the effects of global warming. The fight against climate change must be coordinated and requires joint economic transformations that address the root causes and promote a clean, zero-emission economy that protects the environment and improves people’s well-being.

What is the point of promoting sustainable, environmentally friendly forms of transport in Europe or setting limits on pollutant and carbon dioxide emissions in the automotive sector if we sell our oldest and most polluting cars to Africa? What is the point of creating a circular economy with clean energy in Europe if we continue to promote a commodity-dependent economy in Africa? What is the point of the EU moving towards an economic transformation based on renewable energy sources if we do not give Africa a chance for a fair energy transformation?

Negotiations on a new agreement between the EU and Africa are more than a year behind schedule. It is not the pandemic that has been the main factor behind the delay, but the EU’s desire to impose its priorities on the agenda of the negotiations.

The EU still sees the African continent as the ideal place to obtain raw materials and sell its products, but without granting it any consumer rights. Seeking joint priorities means moving in parallel towards real common objectives such as covering green transition; digital transformation; sustainable growth and jobs. The intention to include other elements such as peace, security and migration control as priorities in the EU-AU agreement is to include the EU’s problems as a priority for the African continent. And they are not.

The European Green Deal must be seen as the big deal for all. Any form of international cooperation agreement between Europe and Africa must be cross-cutting and motivated by the joint efforts of the two continents to develop an environmentally friendly economy.

Joint EU and AU strategies must therefore focus on infrastructure investments that promote greener forms of transport, international trade agreements that address the needs of the two continents, economic initiatives that encourage the transformation of the unsustainable consumer economy into circular economies, as well as the incorporation of binding agreements for businesses that promote and respect the environment (and human rights).

The EU’s green deal and the economic transformation it entails cannot omit the environmental impact of its economic activity in developing countries and especially in Africa.
The transformation of the EU economy has direct effects on millions of people in Africa and despite its good intentions, the EU must be accountable for the impact of its transformations. The Green Deal will be for everyone, or it will be for no one.

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

 

Fasts & Feasts in the Ethiopian Orthodox Tradition.

The most important period of the year for Orthodox Christians in Ethiopia is the Lent fast leading up to the Easter feast. Easter, known as Fasika, will fall on 2 May this year corresponding to 24th Miyazya 2014 in the Ethiopian Calendar.

Fasting is central to Ethiopian Orthodox Christianity with some 250 fasting days during the year, about 180 considered obligatory and the others only for the clergy. During these days no meat, milk products, or eggs are consumed. The Lenten fast, known as Abiy Tsom or Great fast, is the longest continuous fasting period, lasting 55 days.
Although Lent is a period of abstinence from animal products, the diet involves a wide range of dishes. Typical dishes include Siljo, made with beans or peas with mustard and pepper, Shembera made from lumps of ground chickpeas in a hot stew and hi/bet, a light creamy mixture made from lentils with fenugreek and sesame oil. Throughout Lent solemn hymns are sung accompanied by a lyre-like instrument called begena.

The Easter cycle includes five of the nine major feasts in the Ethiopian Church calendar. Establishing the date of the moveable feast of Easter was a major preoccupation of early Church scholars, involving complex calculations based on 19-year lunar and 253-year solar cycles determined by Babylonian and Greek astronomers, set out in handy tables. The calendar, of Alexandrine origin, was instituted by Augustus in 30 BC, modifying the ancient Egyptian calendar. Church scholars first sought to establish the date of the fast of Nineveh commemorating a sixth century plague, ensuring that this took place in the first three days of the second week preceding Lent, 10 weeks before Easter.
The calculations guaranteed that Lent begins on a Monday, and that Easter is later than the spring equinox, falls on Sunday, and does not coincide with the Jewish festival of Passover, as enjoined by the Fitha Negest. The last Sunday before Lent when people enjoy a feast with meat dishes is called Qibela, meaning ‘reception’, ushering in the period of repentance and fasting. The seven Sundays preceding Easter have names based on texts read during services.

The final ‘Week of Pains’ is marked by 10 services every day called ‘hours’ with specified readings from the Psalms, Gospels, Miracles of Jesus and Mary, hymns and poetry recitals. During this period no baptism, absolution for deaths or saints day commemorations take place, and people are expected to refrain from heavy manual work. The Holy Week begins with Palm Sunday, Hosana, commemorating the entrance of Christ into Jerusalem. Palm branches are blessed by priests and distributed: in Aksum. For example, they are carried by a mule, symbolising Jesus’ riding a donkey into Jerusalem. Many people, especially children, plait palm leaves into headbands or rings, sometimes in a crucifix form.
Each day has a special name, starting with Passover Monday, recalling the People of Israel crossing the Red Sea. On Maundy Thursday, unleavened bread is used during the service, and the head priest sitting on a stool with a towel around his waist washes the feet of the clergy in imitation of Christ washing his disciples’ feet. A dish called gulban is prepared from maize, millet, dried peas or beans, mixed and crushed in a wooden mortar, beaten and boiled in an earthen pot.
On Thursday and Friday people go to church and perform prostrations, called sigdet, the number assigned by the priests depending on confessions. The climax of the Holy Week is the period of complete fasting from Thursday night for the priests or Friday morning for the laity until the cock crows on Sunday morning and the announcement
of Christ’s Resurrection.

On Good Friday churches are decorated with hangings and brocades, and the crucifix is covered by a curtain. A representation of the body of Christ is placed in front of the sanctuary with flowers, incense and candles. Readings from the Old Testament and Christ ‘s life are read out every hour announced by a deacon’s bell-ringing. A censor attached to a string is agitated before the Gospel readings, symbolising Jesus being pulled and pushed by the Jews.
At the 11th hour, deacons in a circle perform a ceremony cursing Judas, one holding a stick with a candle at its tip, which they strike, extinguishing the light, symbolising defeating Judas and the Devil. Priests then walk in procession three times around the altar holding candles, censors, umbrellas and crosses while a deacon rings a bell. At that point drums are heard for the first time since Palm Sunday, and the priests break into triumphant dancing and singing, swaying in unison with their sticks and sistra. Thereafter priests strike the faithful on their backs with olive branches or a whip, commemorating the Flagellation of Christ, and the faithful confess sins.
Early on the morning of Holy Saturday, known as Kidame Seur, or ‘Abolition of the Sabbath’, work can be resumed in preparation for the Easter feast; people wash themselves and their clothes, and a Service of Peace is held. Deacons bake loaves, bring them out covered with cloth, priests bless and cut them for distribution. Priests and deacons, donned in their most splendid ceremonial vestments, carrying crosses and umbrellas, visit houses of the faithful ringing bells and giving people blessed reeds exchanged with gifts for the Church. People decorate their houses with fresh grass on the floors, symbolising joy and fertility.

During the Easter Vigil on Saturday night the altar is covered with sumptuous cloth, the entire Book of Revelation is read and priests and deacons sing and dance with their sticks, sistra, drums and bells. As the Resurrection is proclaimed the sanctuary doors are opened, the curtains removed, wax tapers are lit representing the descent of heavenly light, and deacons chant in front of the open sanctuary doors: “The Lord rose up as though awakening from sleep like a mighty man aroused by wine”.
Drums are beaten, the congregation claps, and women ululate. The congregation follows the priestly procession three times around the altar singing ‘Send your light upon us who believe in your Resurrection!’
Finally, the head priest utters the words: “Christ is risen from the dead” to which the congregation answers: “With great power and authority”. The priest continues: “He bound the Devil” and the people respond: “He set Adam free”. To the Priest’s statement “Peace”, the people add: “From now onwards”, and when the Priest concludes: “It is so” the people proclaim: “Joy and Peace” .

The Easter Liturgy follows after midnight and the service is concluded around 3 am. Fasika evokes the joy of breaking the fast; the verb Feseke is used by extension breaking other fasts, and the term Fisik for non-fasting days and foods. On return from church in the early hours of Easter Sunday people break their fast with a mixture of linseed, honey and water or milk, easing digestion.
In the morning the Easter bread is ceremonially blessed and cut by a priest or elder. People feast on doro wot, spicy hot chicken stew with boiled eggs, and for those who can afford it, mutton or beef, sometimes neighbours clubbing together to slaughter an ox. Fasika is a day of relaxation and feasting when friends send each other messages or letters, and nowadays text messages, with expressions such as: ‘Rejoice, for He has brought you the Light of his Resurrection’, or ‘Congratulations, for He has freed you from the bridle of fasting’. The festive mood continues until the following Sunday named Dagme Tensae, the Second Resurrection, when the main wedding season begins. After the long Lenten period Wednesday and Friday fasting is cancelled for 50 days until Pentecost.

Amha K. Deneke

 

 

Nigeria. Edo Museum of West African Art. Collective Memories.

A museum project has been launched this year under the care of architect David Adjaye who wishes to give value to the cultural heritage of the ancient kingdom of Benin (XII-XIX centuries), of which Edo was the capital. Besides the bronze items and historical remains, there will also be room for contemporary artworks. The British Museum is involved in the project.

In Looking for Transwondetland, the writer Noo Saro-Wiwa, daughter of Ogoni activist Ken Saro-Wiwa, devotes a whole chapter to Benin City (Nigeria), the ancient Edo which was the capital of the glorious empire of Benin. In that chapter, she tells of the glories of the city and its long lost artistic and architectural greatness, as a counterpoint to the neglect she observed during her journey and the abandoned state of the civic museum which nevertheless contained exquisitely made objects. “The bronze container for cola nuts in the form of a fish goes back to the sixteenth century; the cockerel, also in bronze, which once had its place on the altar dedicated to defunct queens; the container in the form of a leopard which the oba (king and religious head) used during ritual hand-washing. I had to restrain myself from caressing the inlay work on bracelets, ivory flutes and magnificent elephant tusks,” Noo writes. Soon afterwards she adds: “After the British invasion in 1897, the more refined objects were scattered and accumulated in various parts of the world such as the British Museum and the Louvre in Paris or the ethnological museum of Berlin. Despite all of this, a vast amount of wonderful items are on display in the National Museum of Benin City …”

Present-day Nigerian museums are, instead, in a terrible state, adds one of her interviewers, a journalist she met by chance and boasted of having a thorough knowledge of the artistic patrimony of the country.
To reach the museum of Benin City, Noo Saro-Wiwa had to enter a sort of dangerous obstacle race, requiring her to reach a compromise over the questions of information and signposting. It is nine years since her book was published. The scenario may quickly change. In Benin City, during this year, a large archaeological dig is to be started which will reveal the walls of Edo and the remains of the imperial palace. A museum is to be built over these remains in which the historical artefacts now present in Nigeria, together with those that are to be returned, due to the agreements gradually negotiated within the debate on restoration, will be suitably displayed.

The mega-project was announced in mid-November, (financed to the tune of four million dollars), by the Legacy Restoration Trust (a Nigerian non-profit organisation institutionally concerned with recovering and valuing the historical and artistic heritage of Benin City), the British Museum (which holds more than 900 objects from the Benin empire) and the studio Adjaye Associates. The Ghanaian celebrity David Adjaye has been placed in charge of the project.
The Edo Museum of West African Art will not be limited to acquiring artefacts like a traditional museum, Adjaye explained. Its structure will incorporate archaeological remains. The orthogonal walls and the network of courtyards of the ancient capital will form an active part of the planned display: “It will be geared to being a reminder of the collective memories lost in the past, and promoting understanding of the greatness of this civilisation and culture”.
These memories are in imminent danger of being lost. As Noo Saro-Wiwa observes, even diaspora Nigerians know more about the ancient Ethiopian kingdoms than the history of their own motherland. Today, very few people know anything of the centralised political system and the relations of parity it maintained with European countries, or about the autonomy it succeeded in maintaining regarding the United Kingdom (for a long time, it was the only kingdom on the Nigerian coast not to be subject to British control).

Besides the bronzes, there will be room in the pavilions for historical artefacts in other materials and also contemporary works of art. Photographs of the museum show, for example, the splendid Flying Girls by sculptor Peju Alatise. The aim is to give life to a cultural pole that attributes its complete value to Nigerian heritage. “Benin City boasts an enormous amount of artefacts and ruins that may, and must contain all the elements of a multi-disciplinary research centre, including archaeology, art, education, history and the protection of the environment” – explained Godwin Obaseki, Governor of the state of Edo. “The construction of a museum at this level demands careful archaeological work that guarantees the conservation of buried historical remains and the rigorous registration and cataloguing of the artefacts”. It will also involve the local community in starting support activities and the completion of the cultural investment. Benin City no longer wishes to be known for its human trafficking (a large number of women prostitutes from here are spread worldwide), but for its new cultural tourism, both national and international.

Stefania Ragusa

 

 

DR. Congo. Kabila’s puppet cuts its strings.

In a spectacular turnaround, the former President Kabila who was still in control of the institutions through proxies two years after the Presidential election, has been eventually side-lined. Tshisekedi whom he helped to become President after a rigged election has managed to outflank him while the West applauds despite the use of unconstitutional methods.

Until recently, President Felix Tshisekedi Tshilombo was still considered as his predecessor’s puppet. It is an open secret that he was the beneficiary of the rigged election of December 2018.
Just after it, a deal was struck between the outgoing President Joseph  Kabila and himself to that effect, after the former President realised that his candidate, Emmanuel Ramazani Shadary would not be tolerated by the Congolese citizens.

DR Congo President Felix Tshisekedi.

In compensation, Tshisekedi was left with the honours, the pump and the glory of the presidency while the government was dominated by the kabilists who retained the Prime minister’s job and 42 of the 66 portfolios. In addition, CENI secured a majority of 388 seats in the National Assembly for Kabila’s Joint Front for Congo coalition (FCC) and another of 98 seats out of 109 in the Senate. As for the presidency, detailed results by constituency were never released.

Former Democratic Republic of Congo President Joseph Kabila.

But hardliners of Tshisekedi’s Union for Democracy and Social Progress (UDPS) became increasingly frustrated with this situation which left their leader toothless. The climate turned particularly bitter when the UDPS president, Jean-Marc Kabund was dismissed from his job of vice-chairman at the National Assembly on the 25 May 2020 by FCC MPs, after he refused to convene the Congress to declare the state of emergency to fight the Covid pandemics. Since that moment, the situation didn’t stop to deteriorate. On the 23 July, a FCC demonstration of support to the government was attacked by UDPS militants in Kinshasa who suspected the kabilists to plan another rigging of the next presidential election, scheduled for 2023. Tshisekedi began appointing judges and army generals and sacked one of Kabila’s closest commanders, Gen. John Numbi, who is under EU and US sanctions, without the approval of the pro-Kabila Prime Minister, Sylvestre Ilunga Ilukamba as required the constitution. But Felix Tshisekedi moved on. On the 21 October, three judges appointed by him took their oath at the Supreme Court despite objections that the nominations were not valid because neither the Prime Minister or the Supreme Council of the Judiciary had been consulted.Then on the 23 October, President Tshisekedi announced the opening of national consultations with all the political parties in order to find a new political majority.
Unsurprisingly, on the 6 December 2020, he announced the end of the coalition with the pro-Kabila forces in a public speech and the creation of a new coalition the Sacred Union of the Nation.

Kinshasa. National Assembly.

This speech was the start of the final battle. After the Speaker of the National Assembly, Jeanine Mabunda’s decision to prevent MPs to vote a petition against her, on the 7 December 2020, a group of UDPS MPs and their supporters stormed the parliament, destroyed the Speaker’s office and the hemicycle. There was a fight between the FCC and UDPS MPs and their supporters and several MPs were injured. Two days later, a majority of 281 MPs voted in favour of Jeanine Mabunda’s dismissal.
Several causes can explain why so many FCC MPs decided to cross the floor and change their party allegiance. Many of them were afraid to lose their seat after President Tshisekedi threatened to dissolve the parliament to find a new majority. The threat was taken seriously because these MPs were aware that they did not owe their seat to a transparent election but to a massive rigging, comments Marie-France Cros, from the Brussels daily La Libre Belgique.

Mike Hammer, US ambassador to the D. R. Congo. In the Congolese capital, people are cracking jokes like “there are five institutions in Congo: the president, the parliament, the government, the judiciary and Mike Hammer”.

On the 1st December 2020, several FCC MPs accused the Presidential side to have tried to bribe them. Nevertheless, a majority of them voted in favour of Jeanine Mabunda’s dismissal. Between the 10 and the 13 December 2020, several parties of the FCC coalition defected to the Presidential side, including the Unified Lumumbist Party created by the late PM Antoine Gizenga, the United Block for the Renaissance and Emergence of Congo created by the former governor of North Kivu, Julien Paluku and the Republican Party created by the former Senate Speaker, Léon Kengo wa Dondo.
After this haemorrhage, a motion of no confidence was voted on the 27 January against Prime Minister Ilunga by an overwhelming majority of 367 votes at the National Assembly, which led to his resignation. By end January 2021, the pro-Tshisekedi coalition which only gathered 47 MPs in November 2020, as against 341 for the FCC and 112 for the Lamuka coalition, had swollen to 391 MPs. Then, on the 4 February, 64 senators voted to dismiss the senate speaker, Alexis Thambwe Mwamba.
Tshisekedi’s determination to reduce Kabila’s influence in the Congolese institutions was encouraged all along the crisis, by the unconditional support of the US ambassador in Kinshasa, Mike Hammer. In the Congolese capital, people are cracking jokes like “there are five institutions in Congo: the president, the parliament, the government, the judiciary and Mike Hammer”.

Such enthusiastic support, following cautious comments from the State Department expressing “legitimate concerns” about the transparency of the December 2018 presidential and parliament elections, is based on the assumption that Tshisekedi would better serve the interest of the West. Kabila is indeed seen in Washington as the man who allowed the Chinese to reap strategic cobalt and copper mining deposits and who amended in 2018 the Mining Code to increase taxes on exports of mining products.
By contrast, in his first state of the nation speech, on the 13 December 2019, Tshisekedi paid a special tribute to the international community and in particular to the US, the EU and the UK.
After the sacking of Kabila’s close friend, General John Numbi, which Mike Hammer applauded on the social media, the US announced the resumption of their military cooperation with the DRC, which will include training, supplies of equipment and intelligence. Such support could be badly needed.
In South Kivu alone, between the 1st February and the 31 August 2020, 171 assassinations and 277 kidnappings were reported while on North Kivu, since November 2019, 800 civilians were killed by the Ugandan-born jihadist group ADF NALU guerrillas, according to UN sources.

Kinshasa Centre.

Violations of Tshisekedi’s rivals’ political rights or to the poor governance record of his appointees don’t really seem to matter. Western embassies didn’t comment when a march of Kabila’s supporters was banned in Kinshasa on the 5 February 2021. Likewise, they ignored a Ministry of Finances’ report on the 2019 budget expenditures, which showed that  Tshisekedi’s appointee, Foreign minister, Marie Ntumba Nzeza spent 445% more than the initial budget allocated to her ministry and that the President’s office  spent four times more than its initial budget. In a report from the 4 January 2021, the pro-governance NGO OGEDEP concluded that “there has not been any improvement in 2019. On the contrary, governance went from bad to worse.”
Tshisekedi’s entourage had nevertheless been involved in a major scandal. On the 20 June 2020, his main ally during the presidential campaign, the president of the Union pour la nation congolaise, whom he had appointed as head of the President’s Office, Vital Kamerhe, was sentenced to 20 year prison on embezzlement, corruption and money laundering charges.

François Misser

Youth Movement and UN Food Systems Summit.

A wave of self-organised youth-led groups across the world has joined the growing momentum behind the 2021 UN Food Systems Summit, which will peak in September.

The UN Food Systems Summit was announced by the UN Secretary-General, António Guterres, on World Food Day last October as a part of the Decade of Action for delivery on the Sustainable Development Goals (SDGs) by 2030. The aim of the Summit is to deliver progress on all 17 of the SDGs through a food systems approach, leveraging the interconnectedness of food systems to global challenges such as hunger, climate change, poverty and inequality.

According to the United Nations, young people from Brazil to India, Cameroon to Fiji, and more than 100 countries around the world have been engaging in public debates across the five priority areas or Action Tracks, which include food security and nutrition, sustainable consumption, environmental protection, poverty and resilience.

Youth empowerment is so important to food systems transformation that it has been placed into all Summit work streams and structures. Young leaders have been included among the vice-chairs for the Action Tracks, while youth empowerment is a common theme across four “levers of change” identified by Summit organisers as among the most influential factors for delivering the Sustainable Development Goals (SDGs) by 2030.

During the Summit’s 24-hour Global Relay Conversation on World Food Day last year, Sophie Healy-Thow, a youth hunger and nutrition advocacy from Ireland, noted that “there are young people situated in every decision-making place within the Food Systems Summit and that’s completely new.” Sophie and many youth leaders like her have signed up as Food Systems Heroes to commit to improving food systems in their own communities.

“We cannot implement the science without also addressing questions of access, equality and finance, and we cannot build a better future for tomorrow without including the youth of today,” said Dr. Agnes Kalibata, Special Envoy of the UN Secretary-General for the Food Systems Summit.

“I am encouraged to see how the different work streams of the Summit are coming together with ideas to create a more sustainable, more inclusive food system that will change the trajectory of how we deliver on our goals in this Decade of Action.”

“The levers of change – from human rights and gender equality to finance and innovation – are critical factors that will make or break the transformation of food systems,” Dr. Kalibata added. Each lever of change will engage a community of experts to highlight key issues to inform the Summit evidence base, dialogues and Action Tracks.

Jemimah Njuki, Director for Africa at International Food Policy Research Institute (IFPRI) is leading the lever of change on gender equality and women’s empowerment. Seven areas of equality cut across priority areas of the Summit. These include equal rights to land, economic empowerment of women in food systems, unpaid care and agricultural labour burden, women’s leadership in food systems, access to technologies, changing norms and addressing institutional barriers, and gender-responsive agricultural and food systems policies.

The lever of change on human rights, led by the Special Rapporteur on the Right to Food, Michael Fakhri, aims to help ensure that human rights and law play a central role in all Summit efforts and the outcomes. The Special Rapporteur will help bring a systematic understanding of the policy instruments, legal frameworks, resolutions, and treaties that already exist for the Summit’s efforts to focus on action and implementation, building upon the strong foundations of multilateralism and rights that already exist.

The lever of change on innovation aims to bring together public, private and social sector innovation partners committed to make innovation a significant enabling factor for food systems transformation. Led by Sean de Cleene, Head of Food System Initiative and Member of the Executive Committee at the World Economic Forum, the innovation community has identified a twin-track approach to support specific action tracks and new initiatives, and a cross-cutting agenda across business, scientific, technological and social innovations.

Emerging areas of focus include data and digitalisation, science and technology, national and regional ecosystems as well as societal and institutional innovation models, including traditional and indigenous knowledge.

Ronald Joshua

The Gulf of Guinea: The Sea of pirates.

Maritime piracy in the Gulf of Guinea is a threat not only to the welfare of seafarers and ship-owners, but also to the politics and the economy of coastal states. Some of them depend on the flux of money and goods generated by the traffic of ships. Therefore, up to a certain level, piracy is an existential threat for some governments, at least in the short to medium term.

On 13th January 2021, the International Chamber of Commerce’s International Maritime Bureau (ICC-IMB, a leading institution on these issues) published its annual report on piracy in the world. ICC-IMB reported an increase in pirate attacks (from 162 in 2019 to 195 in 2020) worldwide, due also to an increase in attacks in the Gulf of Guinea.
In this area, 84 acts of maritime piracy were reported, with a more than 30% increase. In the last year, 3 vessels were hijacked in the world, all of them in the Gulf of Guinea, where 11 vessels were fired upon too.  The kidnapping for ransom of crew members is a major threat: in 25% of the attacks, seamen were abducted. In 2020, 130 crew members were kidnapped in 22 episodes in the region, accounting for 95% of seafarers kidnapped worldwide. As far as kidnapping is concerned, the Gulf of Guinea is the most dangerous spot in the world for sailors.

The ports in the Gulf of Guinea were among the most targeted by piracy last year. Brass and Lagos in Nigeria were hit 12 and 10 times respectively; Cotonou in Benin 11 times and Takoradi in Ghana 7 times. But also ports like Pointe-Noire (Republic of Congo) and Lomé (Togo) were crime scenes (3 episodes each). Though Nigerian waters remain the main theatre of operations for pirates (35 attacks both in 2019 and 2020) the dynamics can vary in the different areas, first due to the pressure of security forces. Patrols by local military force pirates to move from one area to another.
Following the intervention of security forces in Nigerian waters, pirates shifted to Benin (that passed from 3 attacks in 2019 to 11 in 2020) and Ghana (from 3 attacks in 2019 to 9 in 2020). But Nigeria, and most of all the Niger Delta, is still considered the main base for pirates.

There is a disparity between these data and those provided by the US Department of Transport Maritime Administration (MARAD) in its 2021-2022-Gulf of Guinea-Piracy/Armed Robbery/Kidnapping for Ransom advisory, valid from 9th January 2021 to 7th July 2021. MARAD reported in 2020 (from 1st January to 22nd December) 97 acts of piracy or robbery at sea, with a 24% decrease in comparison with the same period of 2019. According to MARAD, hijackings and kidnappings fell by 16%. In 2020, Nigerian waters were the theatre of 51% of pirate attacks reported in Gulf of Guinea. Also, in this case, a decrease was reported (-71% in comparison with 2019).

Standard Operating Procedures
Notwithstanding this difference in data, the number of pirate attacks remains high in this area that includes (following  the MARAD definition) nine state of Western and Central Africa (Ivory Coast, Ghana, Togo, Benin, Nigeria, Cameroon, Gabon, Equatorial Guinea, and Sao Tome and Principe). But Nigerian pirates seem to be involved in attacks also in Luanda in Angola and Conakry in Guinea (5 attacks each in 2020).
Thanks to the use of supporting motherships, pirates are now able to attack a vessel at 200 nautical miles from the coast, even if the average kidnapping incident takes place at 60 nautical miles. For this reason, in its reports, ICC-IMB suggested the vessels stay at 250 nautical miles until they can reach a safe berth or anchorage. Different types of ships are attacked (tankers, container ships, cargo vessels, fishing vessels, passenger vessels, vessels supporting oil drilling and production, etc.), but those involved in the oil trade are the main targets, both for their cargo and for their crew.

As for kidnapping for ransom, pirates usually abduct from 2 to 6 crew members among those considered “high-value targets” (master, chief engineer, etc.), especially if they are Westerners. But criminals do not hesitate to take away 10 or more people at a time. After being kidnapped, the seafarers are moved to land, where they are held until the negotiations are over.
According to ICC-IMB, attacks are becoming more violent, with the use of firearms in 80% of the cases, even if only 4 sailors were wounded in this region and no one was killed in 2020. Nigeria and Benin were the countries where the use of guns was more frequent.
To protect both their lives and their ships, crews have different means, such as having a “citadel” (a safe house within the ship to seek refuge when the vessel is boarded) and putting barbed wire around the vessel. The captain can also try some evasive manoeuvres to stop a hostile boat from approaching. Some ships have water cannons that are used against pirates. Some have armed security teams on board. The implementation of these measures depends on a series of factors, such as the law of the countries of the parties involved in the shipment.

Real danger

Maritime piracy is not a phenomenon of the past. It is a clear and present danger both for politics and for the economy, especially for the Gulf of Guinea countries.
An increase in attacks has a deep impact on the economy, as for example the increase in insurance costs for ship-owners and in the cost of goods. Also, ransoms are a cost that must be considered.

On a political level, the governments of these countries must manage the risk to the flow of goods to and from their ports. For some of them, such as Nigeria and Equatorial Guinea, a stop to the flow of oil and oil revenues could have devastating effects on their governance since their finances depend on oil royalties.
Military cooperation between the navies can improve the efficiency of the anti-piracy operations in the Gulf of Guinea. But until pirates find a good alternative (for example, in politics of social and economic integration in the society) they will continue sailing the high seas.

Andrea Carbonari

 

 

 

 

 

 

 

 

No one is safe until everyone is safe.

The coronavirus pandemic has taught us how vulnerable and interdependent we are. The pandemic is global; so, must be the solution!

Scientists have responded to this challenge by developing in record time vaccines that can help us overcome the pandemic. They were able to achieve this result thanks to the billions of dollars of public aid partly channelled by the COVAX initiative, under the umbrella of GAVI (Global Alliance for Vaccine and Immunization, a coalition to which WHO, the World Health Organization, and UNICEF are members).

This initiative envisions to acquire 2 billion doses of vaccine in order to vaccinate the first group of people at high risk (elderlies and health personnel) in 92 low and middle income countries (more or less 20% of their population) so that nobody would be left behind.

The time has come for the richer countries to unite forces to produce and store enough vaccines that can cater for the needs of the whole world population. The EU has contributed €500.000 to the Covax initiative which makes it the principal contributor to this initiative but, in the meantime, People’s Vaccine Alliance are saying that rich countries have hoarded enough doses of the vaccines to vaccinate their entire populations nearly three times over, leaving some 67 poor countries with only enough to vaccinate one in 10 people.

In its report, it also warned that as long as 90 percent of the populations in dozens of poorer countries do not have access to the coronavirus vaccines this year 2021, the end of the pandemic will not be in sight.

Tedros Adhanom Ghebreyesus, the Director-General of WHO cited as an example of disparity in the distribution of the vaccines; that more than 39 million doses of vaccine have been administered in 49 higher-income countries whereas just 25 doses had been given to one of the poorest country in the world. Such a “me-first approach”, he said, has left the world poorest and most vulnerable at risk. And this is happening at a time when inequality has increased in the world as a result of the conditions created by the pandemic.

Another serious problem relates to TRIPS (Trade-related Aspects of Intellectual Property Rights). Under this patent system, pharmaceutical companies that have developed vaccines have exclusive intellectual property rights for 20 years. If this system remains in place for coronavirus vaccination, it will prevent sufficient quantities of vaccine from being produced at good prices for poor countries.

So, on 2 October 2020, India and South Africa formulated the proposal of a temporary waiver on the provisions of the WTO (World Trade Organization) Agreement on Trade Related Aspects of Intellectual Property Rights (TRIPS) related to copyright, industrial design, patents and protection of undisclosed information. Given the nature of the pandemic that we are facing, it is expedient that the temporary waiver proposed by India and South Africa are given due consideration.

During this time; China, the USSR and India have started to vaccinate their populations with their respective vaccines whose efficacy has not been validated neither by the WHO (prequalification service) nor the EMA (European Medicines Agency) nor the CDC (Center for Disease Control – USA) and promised to help countries that will call on them.
It is now a matter of national interest with little or no consideration for the global interest!

Africa Europe Faith and Justice Network, (Comboni Missionaries are part of the network) in its desire for a world where the life, dignity and human rights of all are respected, urges the EU:

  • To support more the Covax Initiative for an equal and just distribution of coronavirus vaccines in particular through specific commitments regarding the delivery of vaccines adapted to less developed countries.
  • To stop at WTO refusing the proposal of India and South Africa of a temporary waiver on TRIPS so that vaccines are seen as a public good, the patent system is not enforced, and vaccines can be produced freely, allowing competition to bring the price of vaccines down considerably and to allow a sufficient production of vaccines.

In this sense, AEFJN invites you to sign the European Citizens’ Initiative to ask the European Commission to make the coronavirus vaccine a true global public good.

Sign here: https://eci.ec.europa.eu/015/public/#/screen/home

 

The Regional and International Proxy Battleground.

The definition of civil war has never quite applied in the case of Syria. Ever since the armed insurrection against the Assad government began in 2011, it has never been a clear case of insurgents fighting against the ‘regime’.

Rather, the war quickly degenerated into a series of ethnic, confessional and national conflicts of which the ‘Sunni vs. Shiite’ was but one. There were also the Kurd vs. Turkey, the Saudi and UAE backed rebels against the Syrian Army, the various offshoots of so-called ‘al-Qaida’ obstructing ISIS, the Turks against the Syrians, Sunni ‘radicals’ against Hezbollah, and a myriad of overlapping combinations thereof. More significantly, the objectives of much of the fighting that has occurred rarely concerned Syria itself.

Turkish soldiers in Syria.

Turkey and Qatar backed the Free Syrian Army (FSA) economically and militarily. But elements of the FSA then split to join other fundamentalist formations such as the Syrian ‘branch’ of ‘al-Qaida’, the al-Nusra Front and the like (Jund-al-Islam, Ahrar al-Sham) backed by Saudi Arabia. The latter, while sharing much of the underlying ideology of ISIS, funded al-Nusra which fought against it, triggering wars within wars, reflecting the interests by proxy of those who were funding the conflict. There was no apparent care about achieving military victory as long as the war continued. The Saudis, the Qataris, the Turks, the Americans and the Israelis would have succeeded in their chaotic goals if not for the intervention of Russia and Iran in 2015.
Unlike Libya, where the ‘Arab Spring’ produced a formal political division splitting the country in two, Syria in 2021 remains officially led by the Baathist government in Damascus headed by President Bashar al-Assad. Yet, in many ways, Syria is more divided than Libya. The use of the term chessboard is not a cliché in describing it. It is a multidimensional chessboard where several powers are playing geopolitical games.

To Achieve a Compromise
It’s unclear what political solutions Washington might propose for Damascus, but no doubt American companies will be itching for lucrative reconstruction contracts, which are now slated to favour Russian, Iranian and Chinese firms. That said, Washington may also manage to achieve a compromise, allowing the Assad government to continue but intensifying its activity with the excuse of fighting what’s left of ISIS. The so-called ‘caliphate’ has been reorganizing in areas of Deir ez-Zor and the Anbar Desert near the Iraqi border.

Russian Tu 22M3 group airstrike in Syria.

The targeted assassinations of high-ranking Ba’ath Party officials, and particularly that of General Firas Al-Nasaan, director of the Syrian Air Force Secret Service (reputed to be the highest level of Syrian military intelligence) suggests that ISIS, or other rebels, have been able to penetrate Damascus’ most powerful circles. Russia and Iran certainly contained the onslaught from the various rebel forces, but they failed to eliminate them. Nevertheless, it would not be cynical to suspect that ISIS, as did the mujahedin in Afghanistan in the 1980s, is encouraging the Russians’ failure and the Syrian government they have kept afloat. A stronger Iranian and Hezbollah presence would benefit the Russians tactically, but it’s unclear just how much of Tehran Moscow might be willing to tolerate in Damascus. Still, given the considerable economic considerations, from sanctions to low oil prices, generating tensions in the Islamic Republic (complicating its efforts to support key regional allies), it would be unrealistic to expect more forces to help al-Assad’s forces. That is, unless, China were to help finance a wider Iranian military operation.

US troops convoy in Syria.

As of 2021, the wider war between the Syrian government and the various rebel forces has ended. Or, mostly ended, as there are ongoing skirmishes in the north-western region affiliated with Hayat Tahrir al-Sham (HTS) and the areas east of the Euphrates, where US forces are supporting the Kurdish-dominated Syrian Democratic Forces (SDF) in their fight against the Islamic State/ISIS.
While the direct military confrontation between the various rebels and the regular Syrian army may have subsided, Syria itself is not at peace. There has been no direct accounting for the war, and the conditions for a resumption of violence remain. There has been no reconciliation process, and the economy remains in a shambles. Most significantly, Damascus does not have full sovereignty over its territory. (A.B.)

Breaking Bread.

In the Autumn of 2011, the Occupy movement was growing like a weed – quickly and strongly. In groups as small as two and as large as 200,000, people gathered in public spaces around the world to challenge an economic system that has long abandoned the majority for the profit of a few, creating what Arun Gupta called “liberated territory” in the “great cathedral of global capitalism.”

The first group of protestors on New York City’s Wall Street publically delivered 23 complaints, outlining the ways in which corporations control our daily lives.  Number four asserted, “They have poisoned the food supply through negligence and undermined the farming system through monopolization.”

The same season, on the other side of the earth, farmers in Lufeng, China were also in the streets. They were protesting the city government’s seizure and sale of 800 acres of farmland to an upscale property development ironically named Country Garden.

In Bolivia, around the same time, the president was forced to suspend construction of a major highway after indigenous activists led a 41-day march in protest. The road would have cut through protected forests and indigenous ancestral lands in order to shuttle commerce between Brazil and ports in Chile and Peru.

And simultaneously, back in the Northern hemisphere, in rural New Mexico, a winter farmers’ market was starting up on Taos Indian Pueblo land. The shelves held garlic, carrots, chokecherry jam, blue corn flour, hot tamales, and giant heads of Napa cabbage harvested from the greenhouse. The market room and greenhouse were both heated by a furnace stoked with wood from the surrounding hills. A sign on the front door said, “come back next week and we’ll have fresh buffalo.”

A common thread links these stories happening around the globe: a vison of a society that values life and earth over profit.
One cornerstone on which this vision rests is the revival of community-led, sustainable food system, and an end to corporate control of food, land, and agriculture.

How we feed each other and ourselves is the backbone of how, historically, we have organized our communities and societies. The ways in which we arrange our agricultural systems make evident our larger worldviews. Food literally and figuratively connects us to each other, to our ancestors, to our culture, and to the earth. All food is soul food because it is, in fact, that deep.

From community gardens to global policy, a movement is growing to reclaim and transform our food system. The movement addresses,

  • the well-being of the land, air, and waters and the ability of all to eat adequate and healthy food;
  • the rights, health, and fair wages of those who plant, harvest, produce and prepare food and the need to restore and protect small farms and local food systems;
  • the preservation and reclamation of local culture and the right of every nation to control its own food and agriculture;
  • the end to corporate control of food and agriculture, including an end to trade rules and international agreements that prioritize profit over the well-being of people and the earth.

John Paul Pezzi, mccj
VIVAT International NGO
with consultative special status at UN

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