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Bangladesh. My life and Hope for the Sick.

She manages the Damien Hospital, the only specialized facility to treat leprosy, tuberculosis and AIDS in all of southern Bangladesh. An Italian medical doctor, and a Missionary Sisters of the Immaculate Congregation missionary, Sister Roberta Pignone manages the Damien. She spoke to us about her work and faith.

Khulna is the third largest city in Bangladesh. It lies along the banks of the Rupsa and Bhairab rivers (about 130 km south-west of the capital Dhaka) in the Ganges delta region.
Some 1.5 million people, who typically work either in agriculture or the textile industry, live in its metropolitan area. Yet, many merely survive, working as casual workers and living in overcrowded slums amid widespread poverty. Sister Roberta comes face to face with this poverty on a daily basis at the Damien Hospital, which she has managed since 2012. And the ‘face’ she sees is often disfigured by leprosy, also known as Hansen’s Disease. “That’s right. Although the World Health Organization (WHO) declared Hansen’s disease eradicated in 1998, it is important for people to realize that in 2020, leprosy still exists in Bangladesh, and new cases are constantly being recorded. I diagnose one a week,” says the missionary.

Today, an ignorance of the issue among patients and medical doctors themselves, has aggravated the situation: “A poor man who manifests the symptoms of the disease, also considering that the incubation period might be as long as thirty years, has no idea how to recognize them. And when he turns to the doctor, he is told that he is suffering from an allergic reaction or to a neuropathy…. Thus, the man gets ‘treated’ incorrectly for years, and the correct diagnosis comes when it’s already too late, “explained the missionary. “Together with the relevant NGOs, we recently organized a meeting with the Prime Minister to raise awareness of the institutions. But the impression is that leprosy is not among the country’s priorities”. Thus, prejudices remain strong: “If I send a patient to a government hospital, he/she won’t be admitted because of a fear of becoming infected …”.

The only specialized facility in southern Bangladesh, therefore, is the one run by the missionaries of the Immaculate Congregation, which admits patients from villages, located even five or six hours away. And not just leprosy sufferers. In 2001, tuberculosis patients -and, since 2012, people co-infected with TB and HIV / AIDS – were admitted. Three nuns work at the Damien Hospital, which has 33 beds: “a local sister works with me; she manages the distribution of medicines. And then there’s an Indian sister, who is head nurse”. There are also 38 lay-people, 28 of whom actually work in outpatient clinics throughout the rural villages in the area around Khulna, which stands on the edge of the forest. They treat tuberculosis patients in the clinics or at home, also providing, where necessary, food or blankets for the winter, and only the most serious cases are hospitalized.

The hospital staff is multi-religious: in addition to Catholics (which in Bangladesh account for 0.3% of the population) there are Muslims, like the vast majority of Bengalis, and Hindus (an important minority, given they account for 10% of the population). “We start the day at eight o’clock with prayers, each according to their faith,” says the missionary, who adds: “Today there is much talk about dialogue: we practice it daily. Beyond the different faiths, we all share the same desire to take care of our patients as best as possible”.
This is, of course, the essence of Sister Roberta’s mission. Indeed, the missionary believes that medical care also means human proximity to hospital patients. Sister Roberta notes that “hospitalized women often talk about their living conditions in a context where the status of women is unquestionably lower than that of men. There is the husband who gets rid of a sick or sterile wife and marries another. Then there’s the one who asks her to come home, even if she has leprosy or tuberculosis, because she has to take care of the mother-in-law. And there are arranged marriages in which a young girl is forced to marry an older man, who demands she wear the burqa, and that she not leave the house … I cannot to bear to hear these women’s stories without feeling disturbed myself. I don’t say anything, but I feel a fire burning inside myself when I think about what they must endure without even considering the possibility that they could live a different life….I often hear them say: ‘Well, it’s normal that this be the case, it is normal for my husband to beat me: I am his wife after all!’ … I try to make them understand that this should not be so, and I’m glad when they come specifically to talk with us: to find an outlet. But changing the dominant mentality is not easy to change. Sometimes, I listen in silence and then in the evening, in the chapel, I bring it all with me in prayer”.

Sister Roberta becomes emotional when talking about Emanur, an HIV-positive child, who was hospitalized years ago for TB. “Having been treated for the first time, he returned to his village where he lived with his grandparents and older brother Aminur. But the tuberculosis came back and it was resistant to drugs. So, we hospitalized him, along with his brother, for a year and a half, appointing a teacher for him. But I began to wonder if there was something, we could have done for the child’s future. I said to myself: ‘If I send him back to the village, he will die’.
Just at that moment of bewilderment, I met a volunteer, Rudy, who runs a family home in Khulna. I introduced him to Emanur, saying: ‘We must give this child a future!’ Thus,  for the past five years, the two brothers have lived in Rudy’s facility. They are 14 and 24 years old and have grown up well, and happy”.

While all of Sister Roberta’s commitment begins from her encounter with Jesus, in her daily life she cannot speak openly about it. “I speak of Allah, that is, of God, but I announce the Gospel through my life. These patients, who are the lowly of the Earth, whom nobody shall ever treat, can always find a second home, and free assistance. Always. A leprosy patient who feels cared for, touched, sought after – seeing as we phone those who don’t come for their regular therapy – experiences a selflessness that raises questions, and which can help in altering a widespread utilitarian mentality. Above all, I want my life to become the testimony that for everyone there is a cure, and that for everyone there is hope.” (C.Z.)

 

African Independence. For a new Pan-Africanism.

Almost all the African constitutions declare their adhesion to Pan Africanism in their preambles and many governments include a ministry of regional integration, and so underline the primacy of a project of African unity.

The result has been a surprising institutional dynamism that has been active in the continent from 1960 to the present day, with the creation of more than 200 varied groups. Regional integration has become an alternative to the failure of the nation-state and national development. Nevertheless, this enthusiasm stands in stark contrast with the slowness and weak level of bilateral and multilateral cooperation among African states.Even though important steps at continental level have been taken with the creation of the African Union (AU), the adoption of the New Partnership for Africa’s Development (NEPAD) and the launching of the Africa Continental Free Trade Area, we are still far from having supranational projects.

Workers operate sewing machines at a garment factory at the Hawassa Industrial Park in southern Ethiopia.

The process of regional integration is a dead end due to its attachment to national sovereignty, the lack of political will, the lack of complementarity between interest and extrovert economies and, especially, because of the mistaken approach of free exchange based on imitating the European Union (EU). This shows how African integration is carried out from abroad – the US African growth and Opportunities Act (AGOA) or the Economic Partnership Agreements (EPA) of the EU – rather than by the continent itself.
In the face of such confusion, it is necessary to opt for a new approach to integration which takes into account the meso-economic aspects, in particular the strategies of advanced countries’ cultural areas, homogeneous and linguistic areas that are complementary and with overlapping customs unions, in fact, between two or more states, like a unifying osmosis; the creation of physical horizontal infrastructure to connect people and states; as well as the institutionalisation of trans-frontier migration and the above-mentioned popular economy.

Ethiopia. Delegates attend the opening session of the 33rd African Union (AU) Summit at the AU headquarters in Addis Ababa.

We have to move from ‘Armed Pan-Africanism’ or the economic colonisation of some countries by others, as we have seen and continue to see in the region of the Great Lakes, to ‘Cooperative Pan-Africanism’. It is necessary to foster the complementarity or cooperation / integration of African countries, to improve the social and economic conditions of peoples for the benefit of all. The curse of natural resources must be ended and transformed into its opposite: a blessing for them.
The union and/or the unity of African states on a continental scale, from plurality and diversity or decentralisation from within and outward federalism, makes up the background of the Pan-African ideal of Kwame Nkrumah, of Patrice Lumumba and Cheikh Anta Diop, which now concerns its recovery and concretisation in a globalised world.
Faced with the ineffectiveness of Pan-Africanism on the part of the neo-colonial state, imperfect and devoid of meaning, we must foster a new Pan-Africanism – neo Pan Africanism: to promote development and unity initiatives from below; for the people, who have found solutions to their problems of daily survival at the margins of the state and the international community and, finally, to tackle the challenges
of globalisation.

Participative democracy
In the early eighties and nineties, the processes of democratisation were imposed in Africa, replacing the faulty one-party systems, according to western criteria of liberal democracy and the market economy.
The equilibrium that can be reached today with these processes is controversial. In some cases we may speak of improvements – there is no going back – while in others things have ground to a halt due to fraud, electoral manipulation, patronage, restrictive electoral laws, constitutional changes, the authoritarian manipulation of institutions and pre and post-electoral violence. If we look on the bright side, we must emphasise the emergence of a civil society that is dynamic and in difficulty, the role of the media in the reawakening of public awareness and the counter-power role of opposition parties.

Elections in Malawi.

Nevertheless, the democratic process is fragile since it is located within an economic crisis. Political democratisation has not been accompanied by economic and social democratisation. Democracy has been limited to multi-partyism, formal electoral democracy, and to freedom of the press. Besides, in some countries ‘democracies’ have been established, formal democracies and secret dictatorships, ‘republican monarchies’, when children follow their parents as heads of state, or constitutional amendments, constitutional and institutional coups, to perpetuate their power.Only four countries have sound democratic institutions: South Africa, Botswana, Namibia and Mauritius, with significant progress in Senegal, Benin, Ghana and Ethiopia.
Solutions to the problems of development and democracy in Africa must not be identical to those adopted in Europe but must be inspired by traditional structures adapted to the situations of the peoples. It is time to replace the market with the social, to place economic development at the service of social development in line with the African culture of democracy and development: an inclusive democracy inspired by African values and lived in ubuntu (humanism).

Second independence
Africa needs a second independence or liberation since the first, being only imaginary, gave rise to neo-colonialism and internal colonialism.
According to Ali Mazrui, the Western model was imitated, instead of indigenising or adapting foreign values to local needs, cultural diversification or the defence of the national interest. In other words, Africa needs modernisation without becoming Westernised.

It is necessary to have a strategy of liberation and resistance against peripheral capitalism which has led to a truly ‘catastrophic economy in Africa’, which must define its own vision of the state, development, democracy and of unity and establish the societal project suitable for Africa.This new strategy must consist fundamentally in reconciling end-federation, internal federalism with exo-federation, external federalism, so as to create large spaces of political and economic sovereignty, with the aim of achieving internal development and reinforcing  African power within the international system.

Mbuyi Kabunda

Somalia. Glimmers of hope.

After decades of distrust and hostility, the Somali brothers from Mogadishu, from the break-away state of Somaliland and from the federal states of Somalia are talking to each other.  Regional and international partners are trying to help. Meanwhile, Somalia’s parliament removed Prime Minister Hassan Ali Khaire from his post in a vote of no confidence  for failing to pave the way towards fully democratic elections.

For the first time since the former British colony of Somaliland broke away from Somalia after the overthrow of the dictator Siad Barre in 1991, the leaders of Somalia’s President  Mohamed Abdullahi Mohamed, nicknamed ‘Farmajo’ (a deformation of his father’s own nickname, “Formaggio” or cheese in Italian), and his Somaliland’s President Muse Bihi Abdi, held official talks in Djibouti on the last 14 June.

The president of Somalia Mohamed Abdullahi Farmajo.

The ambition of the host, President Ismail Omar Guelleh and of the Ethiopian Prime Minister, Abyi Ahmed who attended also the meeting and who had brokered an informal face-to-face discussion between the two, in February was to have Farmajo and Bihi seated at a same table. In itself, the presence of both leaders in Djibouti was an achievement. Indeed, in 2019, the International Crisis Group think tank reminded in a report that the relationship had become extremely tense. During several rounds of talks between 2012 and 2015, both sides made some progress on practical issues of cooperation such as airspace management, but failed to close the gap on the Somaliland’s status and eventually the talks collapsed. There were clashes between Somaliland forces and those of the neighbouring semi-autonomous Puntland region of Somalia, in 2018.

The president of Somaliland H.E Musa Bihi Abdi

Conflicting interests from regional partners contributed to the deterioration of the situation. The Mogadishu-based Federal Government of Somalia (FGS) felt very upset after the Dubai-based DP World Company which operates the port of Berbera, in Somaliland, offered Ethiopia a stake in the harbour in 2018. The Mogadishu government claimed that such agreement was “a violation of its sovereignty”. At the same time, the Emirati company, which also manage the port of Bosaso in Puntland, was unlikely to welcome negotiations in which Somaliland could be pressed to yield decision-making power to Mogadishu on issues that might affect its interests.
Somaliland’s President Bihi called Somalia’s opposition to the Berbera deal a “declaration of war”.
The Horn of Africa has become a field for the confrontation of interests between the United Arab Emirates and Saudi Arabia on one hand, and Qatar and Turkey on the other, like it happens in Libya. During the Covid 19 crisis, the Ukrainian air company Zet Avia which delivered weapons to the Libyan general Khalifa Haftar on behalf of the UAE, transported cargos of medicines to Somaliland and Puntland. Meanwhile, Qatar and Turkey which support the Tripoli government in Libya are backing the Mogadishu authorities.

Some positive developments occurred recently, however. The Turkish President Recep Tayyip Erdogan wished to get involved in the detente process. Turkey’s ambassador in Mogadishu, Olgan Bekar who had carried out mediation efforts between Somaliland and Somalia also attended the Djibouti talks. This added to similar attempts from Ethiopia, Djibouti, Sweden and Switzerland. The foreign partners insisted that the defeat of Al Shabaab’s insurgency required Mogadishu and Hargeisa to share intelligence and pool resources.
All this contributed to ease the tensions and to create a momentum towards renewing negotiations. Other partners tried to consolidate the process by expressing their support. The list includes the Organization of Islamic Cooperation, the European Union, the United Kingdom, the African Union Mission in Somalia, Belgium, Canada, China, Denmark, Finland, France, Germany, the Intergovernmental Authority on Development, Ireland, Italy, Japan, the Netherlands, Norway, Uganda, the United States and the UN. No agenda was made public. Insiders say that the plan was to focus primarily on designing modalities for future dialogues rather than on the thorny question of statehood. Before the Djibouti meeting, President Bihi had indeed still declared that the Mogadishu authorities were the biggest challenge for Somaliland’s fight for recognition as an independent state.
One of the main outcomes of the meeting was the setting up of a joint ministerial committee tasked with spearheading dialogue between both sides. Somalia’s Interior minister Abdi Mohamed Subriye and Somaliland’s foreign affairs boss Yasin Hagi Mohamud were appointed as co-chairmen of this committee.

One week after the beginning of the talks, Djibouti declared that a “tremendous progress” had been made and that the delegates had discussed in a “warm and brotherly atmosphere” in presence of Djibouti’s Foreign Affairs minister Mahmoud Ali Youssouf and of the facilitation from the US and the EU.
The committee met from June 15-17. As part of the goodwill gesture, both parties agreed to refrain from acts that would otherwise impede negotiations and discussed confidence-building measures.
To narrow down the issues, both parties formed several subcommittees on humanitarian aid, investment, management of Somalia’s airspace and security matters.  Both sides also agreed that the Joint Ministerial Committee would resume talks to review the progress made by the subcommittees in early August.
Yet, while the thorny issue of Somaliland’s international recognition was not discussed, the Hargeisa authorities still maintain that the issue should form part of the agenda, ultimately.
Time will tell whether progress can be recorded on this sensitive issue. Yet, the first reactions about the Djibouti meeting were positive: Somalia’s Interior Minister, Abdi Mohamed Sabrie, said that his government was committed to have a “genuine dialogue” with Somaliland. According to the Foreign Minister of Somaliland, Yasin Faraton, the talks were “a step in the right direction”.

The former US ambassador in Ethiopia, David Shinn, now professor of international affairs at The George Washington University, in an interview with the Horn Tribune suggested that rather than total independence for Somaliland, which would not be agreed in the international arena, a possible compromise solution could be a confederated status for Somaliland whereby it would maintain considerable autonomy. In his view, the question of the recognition of Somaliland should be determined by the African Union. So far, the AU has shown reluctant since it seeks to avoid to open a pandora box. But the Somaliland case is a challenge for the organization since according to the AU’s principle of intangibility of borders inherited from colonization, Somaliland which was colonised by the British and Somalia which was an Italian colony, declared independence separately in 1960 before agreeing to form a single Somali Republic, were different states. At the same time, AU member states do not want secessionists in South-Western Cameroon, Cabinda or Katanga to use the precedent case of an internationally recognised independent Somaliland, to promote their cause.

The road of reconciliation is difficult. Both sides face the opposition of hardliners. In Mogadishu, President Farmajo’s speech at the Parliament was interrupted by loud whistling, boos and hisses when he declared that “President Bihi of Somaliland had accepted the talks But under Farmajo’s rule, the Federal Government of Somalia seems committed to improve its relations with all the other entities of the Somali community. On the 14 June, the FGS officially recognised the leader of the semi-autonomous Jubaland state, Ahmed Madobe after months of rising tensions and armed violence, following the re-election as president of this former warlord in August 2019 who had been boycotted by the federal government who had backed his rival. Such recognition should help to ease tensions with Kenya which backed Madobe and had escalated in March, when heavy fighting broke out near the Kenyan border between Somali troops and Jubbaland forces
The Federal Government which had faced criticism for engaging in disputes with federal states instead of focusing on the fight against Al-Shabaab, also invited heads of the various states to Mogadishu to discuss national elections. President Farmajo held virtual talks with the leaders of   Puntland, South West, Galmudug and Hirshabelle.and invited all of them and Madobe as well to Mogadishu to discuss elections and also security and economic issues.The move was appreciated by Senator Ilyas Ali Hassan, the foreign secretary of the Himilo-Qaran opposition party, which is led by former president Sheikh Sharif Ahmed. “The meeting is a good gesture”, he said.

Now, concerning the forthcoming elections, a number of issues remain to be solved. One contentious proposal is whether Somalia should continue with the clan-based system in elections. Puntland state, which declared autonomy in 1991 and Jubbaland are insisting that clans should not be used in the upcoming elections.
Another bone of contention is the date of the election. In principle, a new parliament has to be installed by end November 2020 and a presidential election is scheduled at the end of June 2021. President Farmajo has pledged to hold elections on time. But the chairperson of the National Independent Electoral Commission (NIEC), Halima Ismail Ibrahim, told the Lower House of the parliament that political differences, insecurity, flooding and COVID-19 have hampered the schedule and that the election could not take place as foreseen, reported the Voice of America on the last 28 June
According to Ibrahim, the necessary biometric registration imposed by the electoral law cannot be completed in time. She says that the purchase of registration equipment, the security of registration sites, the registration of voters and candidates and the establishment of the voters’ registry need more time and budget. In her view, at least 13 months are necessary to meet these conditions.

The main opposition coalition, the Forum for National Parties (FNP), which brings together six political parties, is outraged and has called on the electoral commission to resign for failing to hold the election on schedule. It has accused the NIEC of collaborating with the current government on term extension.
Nevertheless, some useful steps are taking place to mend the gap between the federal government and the regional states whose relations are extremely difficult. Progress was recorded with the signature of a badly needed cooperation security deal between Puntland and the neighbouring state of Galmadug as both entities are struggling to cope with an escalation of Al-Shabaab attacks. In April, Al-Shabaab militants launched attacks on the rather peaceful Puntland from Galmadug, during which they shot dead Nugal Governor Abdisalam Hassan Hersi in Garowe, the regional administrative capital of Puntland.Meanwhile, on July 25th Somalia’s parliament removed Prime Minister Hassan Ali Khaire from his post in a vote of no confidence  for failing to pave the way towards fully democratic elections.  A whopping 170 of parliament’s 178 MPs backed the no confidence motion, and Khaire’s ouster was immediately endorsed by President Mohamed Abdullahi Farmajo, who had appointed him as prime minister in February 2017.

François Misser

 

Herbs & Plants. Rhus vulgaris Meikle. An Important Herbal Medicinal Plant.

Vital in traditional medicine for the treatment and management of various disease conditions. The ash is used for oxytocic action, and externally, the ash is applied for the treatment of scabies.
The Yje plant possesses potent sources of antioxidant and anti-inflammatory agents.

Articles about the use of plants as a source of medicine for the treatment of diseases have been in existence since time immemorial. It is estimated that about 40% of the population in developed countries and about 80% of those in developing countries rely on natural medicines for their primary health care needs. The high level of dependence on herbal medicine is attributed to the cultural acceptability and ease of access to these herbal medicines and/or medicinal plants. Indeed, the significance of plants in traditional, complementary, and alternative medicines has been well documented around the world.

Among the plants with varied medicinal uses is Rhus vulgaris Meikle which belongs to the plant family Anacardiaceae. It is a shrub or small tree that occasionally reaches 6 m. Its branchlets are brown, hairy and its leaf consists of 3 leaflets, dull green and softly hairy, especially underneath, oval to rounded, and usually 5 cm long. The tip is either rounded, notched or sharp, the upper edges sometimes with large rounded teeth; the leaf stalk is up to 4 cm, leaflets, branchlets and underside of leaflets are densely hairy and the leaflet sizes are very variable. The flowers form in small bunches on hairy branched sprays up to 15 cm, and are yellow green, with bright yellow stamens.
The fruits are thin, yellow red, flat and round discs, brownish-red when dry, and only 3-5 mm across.

Its distribution range extends from Cameroon in West Africa to Ethiopia and south to Mozambique, Malawi, Zambia, and Zimbabwe.
All the parts of Rhus vulgaris, including the leaves, stem bark and roots, are vital in traditional medicine for the treatment and management of various disease conditions. Rhus vulgaris fresh leaves are burned and the ash is used for oxytocic action and externally, the ash is applied for the treatment of scabies. The plant is used to stop diarrhea, for wounds and gonorrhoea. The branches of Rhus vulgaris have been used as one of the traditional toothbrushes (chewing sticks) for ages and the sap from the chewing sticks is believed to possess protective activities against a number of mouth microorganisms.
In some communities, Rhus vulgaris roots are boiled and drunk to treat abdominal pain in pregnant women, hypertension and diabetes. The leaves and root decoction is administered to prevent vomiting. Similarly, the leaves and root decoction is also administered to treat chronic diarrhea, and applied to the skin to treat skin rashes.

The decoction made from freshly collected and boiled roots of Rhus vulgaris  is orally administered for treatment and management of dysentery. In some communities, the stem bark decoction is used in the treatment and management of coughs. Leaves, stem bark and roots decoction are used for treatment and management of colds, abdominal pains, and gonorrhea. The leaf decoction is administered orally to treat sterility. The root decoction is administered orally to treat sterility and hemorrhoids. The infusion is drunk to treat and manage syphilis, and the roots boiled in milk are used as an antidote. Furthermore, the roots infusion is bathed in to treat measles.
Scientific studies have showed that Rhus vulgaris possesses potent sources of antioxidant and anti-inflammatory agents. In addition to its medicinal potential, Rhus vulgaris is also used as a source of firewood, farm tools, and the fruits are also eaten in some communities.

Richard Komakech

 

Young People lead the protest against racism, discrimination and social inequality.

More and more young people are joining protests around the world and are playing an increasingly important role to protest against racism, discrimination and social inequality.

Is it possible that eight minutes and 46 seconds can change the world? From London to Lisbon, Berlin to Pretoria, as well as Nairobi, Rio de Janeiro, Rome and Toronto, thousands  people have asked for justice for George Floyd who was killed in 8 minutes and 46 seconds in a video  that revealed his killing by four Minneapolis  police officers. Since 2015, police in the US have shot and killed around 1,000 people each year, with Black people twice as likely to die at the hands of law enforcement.

Protests have spread beyond the US and around the globe. Young activists and students have played a critical role in calling for change and transformation in our society. Today, these activists have turned to the streets and to social media to amplify their voices and to call attention to structural racism and police brutality across different countries. Social rights activist Desmond Tutu once stated, “If you are neutral in situations of injustice, you have chosen the side of the oppressor.”  The protests have been not only for the black people but for all who are discriminated by a culture of dominance.

In London, Mary Gaffney attended one of the rallies. She comments: “We experienced powerful moments of kneeling along the routes and brilliant signs. We chanted: “No Justice, no Peace, no Racist Police”; “What do we want? Justice”; “Silence is Violence”.
“As Black and minority people, we’re more at risk if we are infected with COVID. So in a way, we’ve got more at stake because we’re actually here,” said Caroline Craven, a Black protester.  Black women are 4.3 times more likely to die from COVID-19 than their white counterparts, according to U.K. government data. (Black men are 4.2 times more likely.) “For me, it means so much that I’m willing to risk that to be out here today,” Caroline said. “The reason this has impacted around the world is that it has highlighted that we haven’t really dealt with racism, we haven’t dealt with discrimination and inequality.”

Young students are also calling for the national history curriculum in England and Wales to recognize the role of Britain in the slave trade and Empire.  Francis Byron, student at London University, pointed out. “If people have a better idea of history, then they can see how those things have now got us to where we are today, and they can see that there’s bias. They can see things are geared against certain people, and they will have a better understanding of what’s going on in the world, to know how we move forward.”

In Germany, a young activist, Afua Ekuoba of Ghanaian origin said: “The reality of racism in the country is largely swept under the rug. Many people say that because we dealt with racism in the past. Thinking about the Holocaust, we learnt from the history. In reality racism continues and it is very much alive”. The recent demonstration led by young people in Berlin has shown the importance of facing the problem. Thousands of people formed a human chain through Berlin in a message against racism, discrimination and social inequality, among other causes. They were linked by coloured ribbons, forming what organizers called a “ribbon of solidarity.” People appeared to keep to the hygiene restrictions during the event, which lasted just over an hour.

In Sydney, Australia, young people protested saying that Australia must reckon with its own treatment of indigenous and minority group in the country. Across Australia, thousands of anti-racism demonstrators rallied against high rates of indigenous incarceration, deaths in custody and the removal of indigenous children from their families. Aboriginal Australians make up about three  percent of the population but almost a third of prison inmates are indigenous. “We are here to support our future as indigenous people and to walk against the injustice of what happened to our people,” one aboriginal woman said.

Young activists in Myanmar see it as the right time to challenge racism in the Buddhist-majority country. Launching a campaign called “Don’t call me ‘Kalar’” on Facebook, the effort seeks to end the use of a term that historically referred to people from the Indian subcontinent. But today the K-word is often used as a racist term for people with dark skin. Zay Linn Mon is among the activists. He said the campaign aims to highlight racism in Myanmar. “Does the Indian community accept this word? The problem is privileged people who don’t see this as an issue,” Zay Linn said. He also added that the term has also been used to describe Tamils and Muslims. Parents often warn their children that “a big Kalar” will come and get them if they misbehave.
“What we are aiming for with this campaign is not to use a word that the community dislikes. Our campaign doesn’t support violence against those who continue to use the K-word. This is just the beginning and we need to push for the issues of minorities,” Zay Linn explained.

In Africa, students have led the protest. Young people are marching in Accra, Lagos, Pretoria and in Nairobi demanding justice after a rise in the number of police killings since a curfew was enforced in March to slow the spread of coronavirus. Recently hundreds of people came out on the streets in the capital Nairobi to protest against police brutality and the killing of innocent people in the country. Protesters marched across the slums of the city where most of the killings have taken place and paid homage to the victims.

Anti-racist protests are also springing up across Latin America countries. In Brazil, which was the last country in the West to abolish slavery, there is rising anti-racism fervour despite the impact of the coronavirus. Matheus Mendes, a young activist of  “Vidas Pretas Importam”, the Brazilian version of Black Lives Matter said that “  Black people in Brazil are tired. Every day, a Black is person is being killed. We are discriminated in work and also in the coronavirus pandemic”.

According to the latest available data from the Brazilian Forum for Public Security, more than 75 per cent of those killed by police officers in recent years were black.  Brazil’s statistics institute records that black Brazilians earn about 44 per cent less than whites. And the Health Operations and Intelligence Centre estimates 55 per cent of those who have died of Covid-19 are black, compared with 38 per cent of whites. Francisco de Oliveira, another young activists said that since president Jair Bolsonaro has been in power in 2019 he has made continuous discriminatory comments about both Black and indigenous communities in the country. (C.C.)

African Independence. Sixty years on.

Sixty years ago, seventeen African countries became independent. Enough time has gone by to take stock of the situation of the continent and, especially, to plan for the future.

In 1961, when African independence was beginning, the French agronomist René Dumont, the author, among other books, of The Hungry Future, denounced the mistaken path taken by African countries, especially because it imitated the western model of the state and of development. In their enthusiasm after recently gaining independence, the African elite and political intellectuals replied in unison: ‘The direction matters little; what is important is that we make a start’.
Since then, there has been a multiplicity of adjectives, mostly negative, used to describe the situation in the continent: Africa at a standstill, betrayed, strangled, tired of itself … to quote but a few of the views that sought to point out the failure of independence and its postcolonial elite. Nevertheless, despite all these Africa-disaster diagnoses, Africa is still there and challenges all the forecasts of its demise.

In this continent which is distinguished for its unity in diversity, Sylvie Brunel, a French economist, today speaks of three intertwined and overlapping images: ‘The Africa of chaos and misery’, ‘The Africa of exoticism’ and ‘The emerging Africa’ which is that of the last decade. The truth is that people now live better in Africa than they did a century ago, but also somewhat worse than sixty years ago.
Postcolonial African leaders set themselves their main objectives in building their nations: the nation state; economic and social development; the promotion of democracy, human rights and African unity. Six decades later, it is necessary to take stock regarding the achievement of these objectives. Fundamentally, we must try to respond to these questions: after sixty years of African independence, what sort of political and economic statement can we present? In what ways has it succeeded or failed? What is the outlook for the future of the continent?

Nation-building
In Africa, the juridical state has preceded the nation as a sociological phenomenon. This was the principal historical abuse by the colonial powers at the Conference of Berlin in 1884.
Due to its colonial origins, the African state was not conceived for development or democracy or for the promotion of human rights. It was, and still is, conceived as an instrument of domination and exploitation. Instead of transforming the colonial state inherited from colonisation, the post-colonial African nationalist governments recuperated and maintained it due to their obsession with the creation of the nation state and this caused them to fall into the trap of authoritarianism.

Kenya. Parliament buildings in the city centre of Nairobi.

The demands of national development and construction, both of which became national priorities, led the postcolonial elite to create strong centralised states by instituting, during the sixties and seventies, new instruments of dominion: the single party ethnocracy – whether by right or in fact – the ‘dictatorship of development’ or social development, by means of state capitalism and/or state socialism.
It was in this way that the new African leaders appropriated political and economic power and so became ‘new colonies’. The outcome has been a break between the state and society with different legitimacies.

Development in Africa
By maintaining the division of work established decades or centuries previously, the colonial pact remains in force, thanks to which the African continent occupies an important place in the world economy due to its raw materials and cheap labour.
Between 1960 and 1980, the developmentalist state, charged with the creation of the nation-state, considered the foundation of development, was instituted. The result was an investment in political and ideological aspects, to the detriment of economic development.

From 1980 to 2000, faced with the catastrophe generated by the previous model, a privatisation amendment was imposed – the Washington Consensus – which removed economic and social functions from the state, together with the conversion of the private sector and international trade into forces for development.
From the year 2000 until now, there has been an attempt to create a possible balance between the state and the market. The result has been an increase in internal and external deficits, structural unemployment and deterioration in the aspects of human development.

It is necessary to emphasise, during the six decades of independence, the lack of diversification in the African economies, de-industrialisation as well as little or no social investment, all factors that explain the persistence of underdevelopment in the continent.
In synthesis, we may explain poverty and underdevelopment in Africa as due to three combined crises: an organic crisis – the priority given to the construction of the nation or the nation-state to the detriment of other economic aspects; a structural crisis – continuing with colonial economies or with income based on raw materials or on mining; and an economic crisis – the consequences of the world crises due to the extreme vulnerability and extroversion of the African economies, apart from giving priority to a consumer society at the expense of a production society.It must be emphasised that for ten years African GDP has grown faster than that of the other continents, an average of circa 5%. But it is growth without development since it is based on economy rather than on structure.

At present, only eight countries are in a good economic situation: Botswana, Mauritius, The Seychelles, Kenya, South Africa, Namibia, Ghana and Ivory Coast. As the economist Carlos Lopes suggests, the development of Africa during the coming decades will take place within a synthesis of humanism, Pan Africanism, the combination of economic and social development and respect for the environment in opposition to the present ecocide model.
The coming decades should see the imposition of the democratisation of development whose axes will be the development ‘of the people’ – the promotion of human and social development, favouring education and health assistance; ‘with the people’ – promoting popular participation in favour of the majority; and ‘for the people’ – with a reduction of inequality and the promotion of social justice. Thus the conversion of the popular economy, whether social or assistential, which amounts to 40 to 50% of the GDP of Sub-Saharan Africa and 30% of that of North Africa, and 80% of jobs in many countries, into the development vector.

Mbuyi Kabunda

 

Chad. Cereal Banks.

In Chad, a missionary who has lived in the country for over 53 years creates a Cereal Bank. A strategy which has proved successful. Today, 346 banks have formed a federation with as many as 35,000 members benefiting 350,000 people. The project is still growing right where the harvest is more precious than gold.

“Our purpose is to create suitable means the village people need to deal with the frequent shortages of food. This is a goal that is not always possible to achieve using aid and donations but only through agricultural development”, Father Franco Martellozzo, an eighty-two-year-old Italian Jesuit, with 53 years spent in Africa, tells us.
It was in the centre of Chad, in the diocese of Mongo, in 1984 when Father Martellozzo realised how pressing it was to provide a concrete solution to defeat hunger, poverty and usury. Agriculture had to be the starting point, and ‘Cereal Banks’ were created. Over the years, this strategy proved successful, so much so that today the ‘Cereal Banks’ now form a federation of 346 units with about 35,000 members and benefitting 350,000 people.

A hundred more villages are on the waiting list or are being prepared to open their own banks. Those banks that are functioning at present cover an area of 500 square kilometres of arid terrain, where drought is noticeably advancing due in part to desertification caused by increasing climate change. Agriculture is practiced here as a means of sustenance, but there is only one harvest season: this is the period of the year when the land can be tilled to produce millet, sorghum and groundnuts, thanks to the rainy season that runs from April to September. October is harvest time but the land yields nothing more until the following year.

Before opening the ‘Cereal Banks’, the length of time during which families ran the risk of running out of food continually increased. Furthermore, there was the problem caused by supply and demand imbalance with consequent speculation over prices: what would happen was that all the farmers would sell a large part of their cereals at the same time, after the harvest, to gain some small amount of money to pay for basic necessities (school, health, clothes, etc.); flooding the market with cereals meant a lowering of prices to the advantage of businessmen who would buy the cereals, store them and wait to sell them at a much higher price some months later, even to the same farmers, when their supplies would run out. It goes without saying that the families, with no reserves of food, were unable to buy back their products at the high prices imposed by the dealers except by going into debt or by selling their cattle and ploughs, often becoming part of the vicious circle of interest repayments.

In order to end this form of slavery, Father Martellozzo brought forward the proposal to create a ‘Cereal Bank’.  He tells us: “It all began with the construction of the first storehouse where each family that joined the project would deposit part of their harvest, and this created a general reserve. During the period of shortage, the farmer received one or two sacks of grain from the cereals in storage, with the commitment to repay the same amount plus a small quantity more, after the following harvest”. At first, the missionary explained, it was not easy to convey the idea of ‘paying back the loan’, but this was fundamental since it allowed us to “create a stock of cereals to be used to meet future needs and create a new mentality”.The missionary continued: “The repayment of the loan was not actually part of their mental make-up, since their notion was that everything given by the government, the NGOs or the Catholic Church was always a ‘gift’. We had meetings to clarify these matters and the desire was expressed to establish clear and enforceable rules for those benefitting from the loans”.

Immediately, people began to cling to the banks like a drowning man clings to a lifebelt, and quickly abandoned turning to the ‘loan sharks’ who saw their business, slowly but surely, collapse. All they could do was watch what was happening. “When they became aware of the problem – the Jesuit priest recounts – they reacted using the Imams at the mosques who condemned our banks as ‘haram’, impure, since the repayment of the cereals also involved some interest known as ‘riba’, which is forbidden by Islamic law”.
The interest was set at 10% and helped to cover the storage costs of the stock and help some poor people of the village who were not members of the bank. “In any case – Father Martellozzo explained – this interest was established by the general assembly of the farmers and the interest still belonged to the bank itself, enabling the bank, among other things, to increase the amount of stock available and also the number of beneficiaries. Unfortunately, they used the term ‘riba’ for this interest, which is contrary to Islamic law. The matter became so serious that I asked for a high-level meeting with the local deputy: among the participants were the Bishop, the Imam of the Central Mosque with his secretary, and representatives of all the Muslims of the area. After a long discussion, the conclusion reached was that the 10% ‘interest’ was not definable as ‘riba’, but ‘ciukka’, which means ‘a free contribution’.”

Today, the ‘Cereal Banks’ are a well-established reality, appreciated and necessary for the local economy. The results are plain to see and there is a clear rebalancing of prices of cereals, an improvement in productivity by the use machines drawn by animals, a careful selection of seeds, and the effective training of the small farmers. “When I think of all the difficulties we encountered, it seems like a dream: any technical analysis whatever would have concluded that such a project would have been quite impossible and I am amazed it does not collapse around me. I am therefore reluctant to declare absolute victory yet”.  However, the results are there in abundance and this is a sign that, where the people are involved and there is personal commitment, success is assured.( J.L.)

 

 

 

 

 

Uganda. A journey into Buganda’s cultural heritage.

The Buganda are a bantu speaking ethnic group found in Uganda. They are a very dominant group and account for 17% of the country’s population of 34.6 million people. The present day Buganda was known as Muwaawa and this was because it was believed to be a sparsely populated area before the 12th century.

They speak Luganda which is a very widely spoken language in Uganda. There are so many myths that describe the origin of the Baganda people and Buganda but the most common and accepted myth is the one that tells of the migration from Abyssinia in Ethiopia through the Great Rift Valley and Mount Elgon in the eastern part of the country until they reached the present day location.

These people were organised in groups which were clans who had a common ancestry and constituted the most important unit in Buganda. These clans were headed by clan leaders who would be a chief and ruled a section of the clan territory.

Clans and Totems
Buganda had five original clans which were Ffumbe, Lugave, Ngonge, Njaza and Nyoni. At a later stage, these clans would expand to 52 clans by 1966. The heads of these clans where known as the Bbaataka and leadership was passed on to whoever proved his might in battle.
When Kintu took over as king of Buganda, he found Buganda so disorganised with only five clans. It is believed that he organised the people and merged them with the people he came with, and together they formed thirteen clans.

A clan in Buganda represents a group of people who can trace their lineage to a common ancestor. It’s central to the Ganda culture and in the customs of Buganda lineage is passed down along the same lines and the most important unit in Buganda. Members of the same clan refer to each as brother and sister.
The clans are organised from clan leaders (Owakasolya) followed by the successive subdivisions, Ssiga, Mutuba Lunyiriri and the family head (Enju). It’s so important that every Muganda is required to know where they fall with the subdivisions.
Each clan has a main totem (Omuziro) and a minor totem (Akabbiro). A totem is a symbol to the clan and can be an animal, fruit, fish or vegetables. The clans are usually known by their main totems, with the exception of a very unique case of the royal clan (Abaligira) who don’t have a totem. Baganda names are given depending on one’s clan. The Baganda believe that it is a taboo for one to eat his/her totem. For example, a person from the sheep clan is not allowed to eat lamb or mutton or any products from sheep.

Kingdoms
The origin of Baganda may be told in very many different myths but one thing the Baganda are very proud of is their very wealthy culture. This culture is strengthened by the existence of Baganda monarchs who have tried to preserve the norms and beliefs. According to history, the Buganda kingdom has always been the strong kingdom in Uganda and the most organised from the time it was formed. It is believed that there were some powerful people who were said to have established themselves for some time before the arrival of the first king of Muwaawa (Buganda) who was known as Kintu.
The most widely accepted version of the origin of the Buganda kingdom is claimed by historians who say that the Buganda kingdom had begun from Kintu as the first king (Kabaka).

The documented history of Buganda indicates that, the head of Ffumbe clan who was called Buganda Ntege Walusimbi had several children including Makubuya, Kisitu, Wasswa Winyi and Kato Kintu. When Walusimbi died, his son Makubuya replaced him as a ruler.
On his death, Makubuya was replaced by his brother Kisitu as ruler; during Kisitu’s reign, a renegade prince called Bbemba came from Kiziba in Northern Tanzania and established his camp at Naggalabi in Buddo (to this day when a new king of Buganda is crowned, the ceremony takes place here) from where Bbemba planned to fight Kisitu and replace him as ruler of Muwaawa.
Bbemba became so cruel and ruthless when he attacked Kisitu that Kisitu became intimidated and in his fear offered the Ssemagulu (throne) to whoever would succeed in killing off Bbemba, whereby Ssemagulu became the symbol of authority.

When Kintu heard what his brother had vowed, he gathered some followers from his brothers and some various other clans and in a bid attacked Bbemba and defeated him in the ensuing battle and he was then beheaded by Nfudu of the Lugave clan. Nfudu took Bbemba’s head to Kintu who gave it to Kisitu. When Kisitu saw Bbemba’s head, he had to make good his promise so he abdicated his throne in favour of Kintu telling him that “Kingship was earned in battle”. Although he had abdicated his throne, he still wanted to retain the leadership of the Ffumbe clan so he told Kintu to begin his own clan. He also asked Kintu to name the kingdom after Buganda Ntege Walusimbi. So the kingdom became Buganda kingdom.
Kintu formed a new clan which became the royal clan (Abalangira). This clan separated from the Ffumbe clan thus increasing the number of clans in Buganda. Kintu then established a new system of governance in alliance with other clan leaders. To-date the kingdom of Buganda is still strong with its 36th King being Ssabasajja Ronald Muwenda Mutebi II. (I.L.)

The Herons and the Tortoise.

Once upon a time, there was a beautiful lake, near a big mountain. There lived many animals in the water and on the banks of the lake.

Among those animals lived two herons, who had a little tortoise as their friend. All three of them were very good friends. They played together all day long, sunning themselves on the sand and swimming in the lake. They were very happy and did not like to be apart even for a single day. But as ill luck would have it, that year there was a drought. In the six months from March until September not a single drop of rain fell. All the rivers and lakes dried up.

Even this beautiful lake could not escape the wrath of the drought. Day by day, the water became less and less. The three friends did not know what to do and brooded and sighed all day.
One day the two herons decided to fly away in order to assess the situation. Next day they flew away and saw all the animals moving towards the Heavenly Lake, a very big lake.

On coming back they told the tortoise about the migration of the other animals to the Heavenly Lake, and said that they should also shift to the big lake, otherwise they could die of hunger and thirst. On hearing this, the tortoise wept, shedding tears from his small eyes because he could neither fly, nor walk fast. There was the danger of hunters picking him up on the way if he walked slowly. He accused the herons of deserting him in the time of difficulty despite being such good friends.

The tortoise wept so pitifully that the herons, unable to hold back their own tears, did not have the heart to leave him behind. So they decided to stay back themselves for the time being. They were also positive that the rains would begin. But the weather promised no change. The days were absolutely clear and the sun beat down mercilessly.

The beautiful little lake was nearly dry. The herons now thought that they could no longer live there. The tortoise also knew that they could not survive, so he pleaded with them to think of a way to take him also with them as they were friends for such a long time.

The herons also wanted to help their friends. So they thought of a plan, but were not sure whether it would work. The tortoise was excited and asked them about the plan. The herons told him of their plan. It was, that they would hold two ends of a stick in their beaks, and he could hang on to the middle. Then they could fly carrying him between them. They asked the tortoise whether he liked the plan or not.

The little tortoise was very happy. He told them to go at once. The herons were also very pleased, but they warned him about one thing. This was that he should not open his mouth, under any circumstances. The tortoise told them that he would be very careful, because it was his life which mattered.

That evening all three of them had their last dinner on that little beautiful lake which had been their abode for such a long time. Early next morning they said goodbye to their home. The herons held the two ends of the stick and the tortoise gripped the middle in his jaws. They flew for a long time over dark forests, glittering snow-covered mountains, temples with golden tiles and vast grasslands.

Down on the earth, some people saw this scene and commented on it saying that the tortoise was very clever because he had made the herons carry him. The herons continued their flight without paying any attention to what the people were saying. But the tortoise glowed with pride, when he heard people praising him.

After sometime, a group of children who were playing down below saw the three friends and cried to the herons saying that the herons were very clever, they were carrying the tortoise to the very sky. The herons paid no heed, but concentrated on flying.

The little tortoise, however, was hurt by the children’s taunts. In his heart he said, “These children are very foolish. How silly of them to say that the herons are carrying me. I was the one who thought of this plan and they don’t know which of us is the cleverer.” So with all his might he began to shout at them. But as soon as he opened his mouth, he fell head downward and tail up, straight towards a big black stone, killing himself. And that was the end of the tortoise.

Folktale from China

 

 

 

 

 

Music. Obongjayar. Aromas and Rhythms of Mother Africa.

His name is Steven Umoh but in the world of music, he is known by all as Obongjayar. One of the rising stars of new African music, he is one of the best-known personalities on the contemporary Nigerian scene. His style ranges from funk to electronic, mixing melodies, rap and talking, modernist soul and Afrobeat.

Even though Steven moved to London when he was just seventeen, he has not burned his bridges with his roots which, with his arrival in the West, and his entry into the music business, would seem stronger than ever. Having grown up in Calabar, a tourist city in the far south of Nigeria, looking out over the Atlantic, Obongjayar has a troubling story to tell: he was raised by his grandmother (after his mother went to England) and developed his love for music listening to the stars of Western hip hop such as Eminem and Usher.

 

Reunited with his mother in London, he began to demonstrate his talents on the web where he was spotted by a high-ranking member of XL Records who offered him his first contract. His style ranges from funk to electronic, mixing melodies, rap and talking, modernist soul and Afrobeat: a melting-pot that expresses his natural predisposition to mix together all the different cultures and ethnicities of the world.
In many of his compositions, Obongjayar emphasises his African origins, now expressing them through Western urban scenes and inspirations provided by post-modern unease, racial intolerance and contemporary news: an example is ‘Dreaming in transit’ (one of the tracks from his most recent ‘Which way is forward?’) in which he refers to the tragic Grenfell Tower fire of 2017, in which 72 people died.

 

Obongjayar is a son of the new millennium and knows how to give a voice to present-day tensions. This he does with a deep voice that is unexpectedly mature for his age, 26. His songs immediately and strikingly radiate the aromas, the atmosphere and the rhythms of Mother Africa, together with his propensity towards the deeply spiritual, something that is due to his personal re-elaboration of his childhood education (from childhood, Steven was a devout Catholic, even if he does not show it much today): “Religion and spirituality are two different things – he said recently. Spirituality is a feeling, a sense of being. It is a matter of understanding who we are instead of having others tell us. Try your best to be a good person and treat others as you would like them to treat you: if paradise exists, you are sure to go there”.

 

Now the international press is taking an interest in him and enthusiastic reviews are coming thick and fast: ‘Obongjayar has unlimited potential and it is exciting to think of what his talent may accomplish in the future’, wrote Thomas Hobbs in Crack Magazine, and this is probably true. Indeed, many troubles of present-day Nigeria,  such as the frenzied Jihadist massacres of Boko Haram, may find the beginnings of resolution in the different approaches of many new artists who, like Obongjayar, are able to translate and export the hopes of a people through the universal power of creativity.

Franz Coriasco

 

 

Feeding people during the Covid-19 emergency.

With the declaration of the health emergency in Ecuador, all activities and services taking care of poor people were suspended. The experience of Caritas’ dining room, “Oscar Romero”, in Manta (Ecuador).

The sense of solidarity required us to resume assistance to individuals and families, implementing a safe and practical method to deliver hot meals to them. The Caritas dining room project in Manta was adjusted and referred to as “Food Emergency.” From Monday to Saturday, hot meals are prepared and distributed on the streets and at the homes of families who previously used the dining room service. There are about 200 lunches served daily, of which approximately 98% are for families with high degrees of vulnerability.

To respect the state of emergency, food is prepared in the house of the Sisters of the Divine Will domicile of the Caritas-Manta Foundation. The management is led by the priest responsible for the pastoral of Human Mobility along with the lay administrator of Caritas, and several volunteers who ensure the preparation of food and the logistical process to deliver food to people on the streets and to vulnerable families.

The self-management budget is supported by donations of either food or money. The Jesuit Refugee Service helped implement the project for one month with a single donation. Food handling, preparation and hygiene respects the standards and protocols of care and prevention to prevent and avoid contamination, ensure healthy cooking, preservation of temperatures and clean water; the kitchen staff also makes use of appropriate clothing.

All project participants, including volunteers are checked daily, their health status is verified, and they are subjected to continuous monitoring of their physical condition.
The distribution of food is done in 2 ways: direct delivery to families whose address is known; or to people on the streets who, to avoid crowds, organize themselves in lines with the preventive distance of 2 meters and with the use of masks. The collaborating staff are also provided with all the protection equipment.

The reality of the impoverished is increasing, so projects like this one, of “Food Emergency”, are necessary, and they become a sign. With the advancement of technology, it has brought the world, every continent, country, city, or town closer to transforming ideals, emotions, joys, and dreams. But, at the same time, giving an illusion of omnipotence, of selfish individualism where discrimination is hinted at by the nuances of the ways of being and living.

The simple and the impoverished testified to us that the time for “planetary brotherhood” had come and that the conditions were already in place: we became deaf to the outcry because it touched our “deification.” But suddenly, reality came. The coronavirus removed us out of the illusion of being gods. We were confused and humiliated watching the real numbers of infected and dead people, we who, with medicine and well-being, believed we had moved away from death. We have touched our vulnerability with our hands.

As the Jesuit Francisco de Roux says: “In a few decades, we will all be gone with or without covid-19. Devastating death matches our stupid appearances. We arrive alone and take nothing with us. We are leaving alone, with no credit cards, no car, no home. We will go with who we were in life, in love, friendship, truth, compassion, or with what we have been in lies, selfishness, or dishonesty. Thus, we will face this mystery, and that is how we will be remembered.”

That’s how it is, and that’s how the Caritas’ “Oscar Romero” dining room stands in the port of Manta (Ecuador), like a small lighthouse that sends its light on the vastness of the ocean.

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

Births as a successful family.

Birth in Buganda is very important because it is the yard stick that measures a successful marriage, no childless marriage is considered successful. A man would be asked to get another wife if his wife failed to give him fruits of the womb, and she would be considered a useless woman. The more children a woman had, the more the love from her husband and his family.

The men in Buganda are very keen on their DNA, and it is believed that when a woman gave birth and lied about the family of her baby or gave the baby to another man from another clan, the child would fall sick every now and then or cry nonstop until the mother revealed the true identity of the child. Misfortune would befall the child at a later time in life.In Buganda grandparents were the only people allowed to give new-born babies names. So when a woman gave birth, the child’s father would take the new-born to his parents’ home, and when there his father would stand at the doorway, carry the child and while entering with him in the house, he would give the child a name. The baby’s parents were also given a chance to give the second name. The grandfather would also take the new baby and lay him on his bed while professing blessings upon him.

If a woman gave birth to twins in Buganda that calls for a different kind of celebration and rituals just because twins are considered more important, and many people claimed that twins were not normal children, they are spirits. They are believed to have powers to bring blessings or curses upon people.
When twins were born in Buganda, they were not allowed to go anywhere before they had visited their paternal parents’ home. It is believed that once they were taken somewhere else before going to their paternal home, they would have misfortune or even die.
On arrival at the grandparents’ home, mushrooms and fingers of plantain (Matooke) would be cooked and then served to the parents on a banana leaf known as Nakitembe. After that special meal, they were allowed to take them anywhere. This ceremony is for introducing the twins in the family, but they also perform a ritual to identify their DNA.
It is believed that during the ceremony to identify the twin’s DNA, if they do not belong to that particular family they will know immediately.

After the birth of the twins two baskets were brought, one basket would be kept in the bed room in a safe place either under the bed or somewhere in the wardrobe and these two baskets contain a local herb called ebombo and olweza.
One basket will be used to receive gifts from people who come to visit the twins because people are not allowed to place gifts in the children’s hands. The other basket will also contain the local herbs and the fallen umbilical cord stumps of the twins.
This basket will be kept very secretly and only brought out for very close family members to place gifts. In this same basket, the parents of the twins keep putting money from time to time.
Since twins are believed to be small gods in Buganda, this specific basket will be brought out for only close family members who sometimes pray to the umbilical cord stumps in it for blessing and they say that whatever they pray for to that basket they will get.
Some people would use the same basket with the umbilical cord stumps to invoke curses or blessings on others; that is the reason they are only brought out for close family members.

The Baganda say that the umbilical cord stumps are considered as children and that is where all the respect goes. After the cords have fallen off the ritual to identify the twins if they belong to the man’s DNA will be arranged. This same ritual is also performed to unite the Salongo and Nalongo’s family so that they can do things freely.
Before the ceremony is performed, the Salongo is required to go to the Nalongo’s home and get one of her sisters to come and perform the ritual since tradition does not allow the Nalongo to perform any ritual. Her sister will then be known as Nalongo omukulu (meaning the elder Nalongo) who will perform all rituals on behalf of her sister.
The family will hire a traditional healer who is an expert in finding out the right DNA of twins, armed with some herbs, local medicine and a bark cloth, he will join the family.
This ritual is usually performed after midnight to make sure that all children are asleep because tradition and culture does not allow them to attend or witness what is taking place.At midnight, the traditional healer will lay down his bark cloth and display his cowrie shells, other fetishes, and herbs on it. He will require the Salongo to bring for him the umbilical cord stumps of the twins, after which he will invoke spirits and then apply some herbs and other fetishes to the two umbilical stumps; he will then begin tying them together. If he succeeds in tying them, he will pronounce the twins to have the Salongo’s DNA but should the cords fail to be united with his herbs, the announcement of twins not having the same DNA as Salongo will be made.

In an event that the stump cords are lost the traditional healer will invoke his spirits and the first two insects that will fall on the bark cloth will be used to perform the ritual that night.
Sometimes, the tradition will put the two cords in a basket, and then they will pour water in the basket. If the two cords float on the water then the DNA will be approved by family of Salongo but if the cords remain seated at the bottom of the basket, then the DNA will not be approved and the Nalongo will be asked to take the children to their father’s family.
While all this is happening, there is a lot of singing, drumming and dancing taking place at that time of the night. Here is a place where the mother in-law will be dancing with the son-in-law and daughter-in-law will be dancing with father-in-law, all the in-laws will unite and dance together while singing songs. It should be noted that in Buganda the mother-in-law cannot get close to her son-in-law, and the daughter-in-law cannot get close to her father-in-law because it’s a taboo. This ceremony usually overcomes the taboo and every one unites, shake hands, and dances while holding hands. (I.L.)

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