By Dominic Nkoyoyo*
The Arab revolt in North Africa beginning in Tunisia, Egypt and spreading like wild bush fire to the rest of the Arab world, has taken the International community by surprise! And for better for worse a «New World Order» is in the making!
On 17th December, 2010 the «self-immolation» of a young Tunisian man trying to earn his living in very difficult circumstances, sparked off the revolt. Police brutality, unemployment, food inflation, poor living conditions, a lack of freedom of speech and political freedom were behind the «self-immolation» of Mohamed Bouazizi. He set himself ablaze after suffering from police repression and brutality.
Anti-government protesters forced dictator Zine El Abidine Ben Ali who had ruled the country for 23 years to flee to Saudi Arabia where on January 14, 2011 he officially resigned as President of Tunisia! Then the rebellion caught up with Dictator Hosni Mubarak of Egypt. It began on 25th January, 2011. Millions of protesters went to the streets in Egypt demanding the resignation of the dictator. And on 11th February, 2011 after 30 years in power Mubarak resigned.
Internationally this Arab rebellion has deep implications and far reaching consequences at three basic levels: Political, Economic and Religious.
At the political level, the Arab countries are going to change their political structures. And this is going to affect their relationship with the rest of the world including the Super Powers! It is clear that the West which claims to be the defender of democracy had been the one supporting the toppled Arab dictators! Will the new governments in these Arab countries still have the same relationship with the West?
As the entire world watches the unfolding of events in the Arab nations, citizens of other countries who are dissatisfied with their governments might also take to the streets to force them out! The Arab revolt has shown that people can liberate themselves from oppressive regimes.
At the economic level, all these Arab countries affected by the revolt are oil producing! And the one who controls this oil controls international economics! Since USA has been supporting the toppled dictators it has obviously been controlling most of this oil. Will this stay the same? Wont China in the changed Arab political structures not use this chance to try and get the lion’s share of this oil and so reduce USA and EU control over the «black gold?»
At the religious level, the Arab countries are basically Muslim states. Since the West which has been supporting the toppled dictators is identified with Christianity, the revolt is at once against the dictators themselves, the West, Christians and the Jews! We can already see that brutality and atrocities towards the minority Christians and Jews in these countries is on the increase. And remember Osama Bin Laden is still around! And this Arab revolt in my opinion is a great victory for him. Many political analysists have ignored or downplayed Al-Qaeda involvement in the Arab revolt! And just call it popular revolt! I doubt their analysis, for its difficult to believe that there no secret links between the Muslim Brotherhood and Al-Qaeda!
So it cannot be a far-fetched idea that Al-Qaeda is going to increase its attacks on Christians in these countries. On 1 November 2010, Al-Qaeda followers calling themselves «the Islamic State of Iraq» massacred 58 Christians and wounded 78 in the Church Our Lady of Salvation in Baghdad. Then posted a statement on the website saying: «We will open upon them the doors of destruction and rivers of blood. All Christian centres, organisations and institutions, leaders and followers are legitimate targets for mujahedeen wherever they can reach them.»
During the Egyptian revolt on 30 January 2011 at 3PM local time in the village of Sharona in this very country, Muslims killed 11 Coptic Christians including children and left four others seriously wounded. On 1 February 2011 the El Hamma Synagogue one of the last surviving synagogues in Tunisia was set on fire by some Islamists. The fire damaged the Torah scrolls inside the building. And it is reported that the police which was not far from the Synagogue did not do much to prevent the attack.
So the Arab revolt deeply affects the inter-religious dialogue and co-existence of non Muslims in the Muslim world. Catholic League, 23 January 2011 thus reported: «The president of Al-Azhar, an Egyptian university, Sheikh Ahmed el Tayeb, along with leading members of the Islamic Research Academy, announced Thursday they are breaking off dialogue with the Vatican in response to Pope Benedict XVI’s criticism of Muslim violence against Christians.»
The Christians are better positioned to dialogue with anybody including their enemies! Because several teachings in the Scriptures allow this, for example: «You have heard that it was said ‘You shall love your neighbour and hate your enemy.’ But I say to you. Love your enemies and pray for those who persecute you, so that you may be children of your Father in heaven.» (Mt.5 :44).
But the Quaran itself, if taken literally, makes it very difficult for Muslims to dialogue with other religions. It says for example: «Those who follow Muhammad are merciless for the unbelievers but kind to each other.» (Quaran, Sûrah. 48 :29). «Kill the unbelievers wherever you find them, besiege them and prepare for them every kind of ambush.» (Quaran, Sûrah. 9 :5). «Fight the unbelievers in your surroundings, and let them find harshness in you.» (Quaran, Sûrah. 9 :123). With these verses in the Quaran it is very difficult to see how on the theological or doctrinal level the Christian-Muslim dialogue can achieve much! But we should not forget that the Quaran also says some very beautiful things about God, «In the name of Allah, the Most Gracious, the Most Merciful. All the praises be to Allah the Lord of all» (Quaran, Sûrat.2:1-3).
So in this New World Order sparked off by the Arab rebellion, we have to ask ourselves : «Is it possible to keep the Christian-Muslim dialogue alive?»
My position is that we should make every effort to keep this dialogue alive. But we should change our strategy! Up to now this dialogue has basically been between Vatican officials and some outstanding Muslim leaders and academics. This is good but I propose that we should also take the dialogue to grassroots level in the villages and towns where Muslims and Christians interact on a day to day basis! In other words let us get the dialogue to diocesan and parish levels! Let the parish priest and the village Muslim leaders get engaged in the dialogue. Facebook groups could also be created to enrich the dialogue. Right now I have three Facebook Muslim friends from India with whom I am engaged in this dialogue. I am reasonably well informed about Islam. And I have my copy of the Quaran which I often read.
While the theologians continue with their intellectual dialogue, here in the villages let Muslims and Christians work together on developmental projects to up lift their standards of living. And let us engage our young people both Christians and Muslims into sport activities, song, dance, theatre and other cultural activities. This working closely together might lead them to grasp the most important thing in life, namely: love of each other regardless of religion, race, colour or tribe. A concrete example will help: In Masaka Catholic Diocese (Uganda) Bishop Kaggwa created the «Kaggwa football Cup.» I happened to be in Uganda at the end of 2008 and I was deeply touched by the competitions of that year for this Cup. All the parishes of the diocese sent in their teams, but the team members were not just Catholics but also Protestants and Muslims! It was really moving to see these young people together appreciating each others’ presence!
Once people come to the knowledge that we need each other regardless of religion, race, colour or tribe, it becomes easier for them to overcome contradictory religious doctrines engraved in their scriptural writings and traditions. Then they begin to work for each other’s good and to protect each other in difficult times. My best friend in secondary school was a Muslim. We were in the same class. We revised our notes together and prepared for exams together. To this day he is still my friend! I lived for some years in a predominantly Muslim region in Cameroon, and my closest friends there were Muslims. So it is very possible for Christians and Muslims to live together in peace. The present difficulties should not discourage us from keeping the dialogue alive.
We have faced difficulties before but the dialogue continued. For example in March 1996 seven Cistercian monks who lived in a small monastery called Our Lady of Atlas in Algeria, we slaughtered by Muslim fundamentalists. But what is amazing, the Muslims of the small village of Tibherine where these monks lived remember them with great reverence, joy and love to this day. A French film by Xavier Beauvios has been made about them. It is called «Des hommes et des dieux» (in English: Of Gods and men.) Within a very short time since it was launched on 8th September 2010, it has been viewed by more than 2,000,000 people in France alone! Since 25th February this year it is also showing in Canada!
But this interreligious dialogue should not be limited to religious leaders and their flocks discussing among themselves, the United Nations and political leaders should get involved. For it is an illusion to think that religion and politics can be completely separated. For the two are just different dimensions of the same human being.
The very fact that over the years USA and its allies have been engaged in a bitter battle with Al-Qaeda which is an Islamic religious group is evidence enough that the interreligious dialogue should involve the international community and its political body. At some point we might be forced to speak and negotiate with Al-Qaeda! The attacks against Jews and Christians during the Tunisian and Egyptian Arab revolt points to the Al-Qaeda elements and involvement in it!
If we want lasting peace in today’s world, Politics must get into dialogue with Religion. And the different religions all over the world should come to the consensus that no one should ever take away the life of another in the name of religion or God or Allah.
*Dominic Vincent Nkoyoyo, Monastery Val Notre-Dame, Canada
Friday, March 4, 2011
Friday, February 25, 2011
Africanization: The Place of Spirits, Ancestors, Ancestral World, Witchcraft, Resurrection and the Child
Dominic Vincent Nkoyoyo,*
By Africanization I mean: the unveiling of Jesus Christ the Lord and foundation of all cultures veiled in the depth and roots of the African Culture, through dialogue with the the Good News (the Gospel), Church Teaching and Church Tradition. This is so that the African people may stop living in tension between their culture and Christianity. Right now, Africans are apparently living in two worlds, one leg in their culture and another in Christianity!
Christ, The Word, is the foundation of all human cultures because «All things [including culture which is an essential dimension of our social life] came into being through him, and without him not one thing came into being.» (Jn.1 :3). And for this reason, if we look carefully in the foundations, roots and the basic pillars of African Culture, we shall find Christ veiled in there! So it is our task to unveil him, like I have said, through dialogue with the Gospel, Church Teaching and Church Tradition.
But as Jesus challenged some of the concepts, customs and traditions of his culture and time, the Gospel helps us unveil the Christ hidden in the foundations of African culture which we can also safely call African Religion. If need be, it will challenge some of its ideas and customs. The Gospel will do this in order to enrich our culture by adjusting its lenses to have a better vision for the truth.
African Cosmology or World View
Africans have a world view and interpretation of reality, in many ways different from the Asiatic or Western understanding of the world and conception of reality, but which in my opinion is very close the biblical or Hebrew mentality, especially, the Old Testament. The African world view like that of the Bible, is very anthropocentric. Almost everything rotates around the human being.
Pillars or Foundations of the African World View
The following are the basic pillars of African Culture and perception of reality:
a) God or Supreme Being or Creator
b) Spirits [like those believed to be in the sky or air, water or sea, forests and rocks ], ancestral spirits or spirits of departed relatives and the ancestral world
c) The human being and the centrality of the child in human life
d) Living things, like: animals, insects and plants
e) Non-living things, like: rocks, stones and mountains
f) Witchcraft, the dark force of destruction and the ultimate cause of sickness and death
All these pillars of African culture are dynamic forces which interact with each other.
In our Africanization efforts, there are already some gains made which deserve mention: The Liturgy in many places in Africa is celebrated in local languages, the Bible has been translated in many of the main African languages, African song and dance have been introduced into the liturgy.
In spite of these positive developments, the African still finds himself living a kind of double life, one leg in his culture and another in Christianity. So, there is still a lot to be done to resolve this tension. I believe it is now time to go beyond liturgy in local languages, song and dance which right now dominate Africanization to the African conception of the human being and the basic cultural forces that influence the African in their daily life outside the Church!
Some of the basic things or problems the African faces outside the Church after Sunday Service are: sickness, misfortune or bad luck, family problems like failure to have a child in a marital union, impotence, poverty, death of relatives and friends etc. The way the African understands and interprets these realities is different from the Asiatic or Western conception of them. So, anybody engaged in Africanization, in order to find some solutions to the difficulties an African faces in his life has to turn his attention to the African conception of a person and the basic cultural forces that influence him.
Anybody who reads the Bible and is familiar with the African culture easily notices that there are many similar things between biblical stories and texts and the African Culture. These similarities could serve as bridges that can help us unveil Christ concealed in the African culture. The following Biblical text are a good example:
«…our struggle is not against enemies of blood and flesh, but against the rulers, against the authorities, against the cosmic powers of this present darkness, against spiritual forces of evil in the heavenly places [or in the air].» (Eph.6:12) The African in his conception of reality knows that there so many spiritual forces in the air and some them are evil spirits which are manipulated, captured and used in witchcraft. Again for the African everything even non-living things like rocks in the cosmos are active forces or powers.
«Then Saul said to his servants, ‘Seek out for me a woman who is a medium, so that I may go and inquire of her.’… ‘There is a medium at Endor.’ So Saul disguised himself…and went there, he and two men with him. They came to the woman by night and he said, ‘Consult a spirit for me, and bring up the one whom I name to you.’…» (1Sam.28:3ff) Africans most of the time consult the ancestral spirits when there is a big problem. So all this fit in very well with the African conception of reality!
«Then woman said, ‘whom shall I bring up for you?’ He answered bring up Samuel for me.’…The woman said to Saul, ‘I see a divine being coming up out of the ground.’… ‘An old man is coming up; he is wrapped in a robe.’ So Saul knew it was Samuel…Then Samuel said to Saul, ‘Why have you disturbed me by bringing me up?’…» (1Sam.28:11ff) Here we have an ancestral spirit namely, Samuel. And it is called up from the ground where Africans believe the ancestral world to be, where the dead go although they have the power to come up! And interestingly, the spirit of Samuel is visible! In Western thinking, the spirit is invisible. But it is common in Africa to hear people say that they have seen the spirits of the dead, sometimes, sitting on their graves!
Our Lord Jesus himself when he died, before his resurrection descended into this ancestral world! «Then Jesus cried again with a loud voice and breathed his last….the earth shook and the rocks were split. The tombs were opened, and many of the bodies of the saints who had fallen asleep were raised. After his resurrection they came out of the tombs and entered into the holy city and appeared to many. » (Mt.27:50-53) According to African anthropology, these bodies that entered the city and moved about appearing to many cannot cause any intellectual problems! For in African mentality, apart from the ordinary physical body a person possesses another body! And, especially, when he is about to die, he can be seen in two different places at the same time. An elderly person I interviewed in Cameroon made me aware of this African concept of the human body.
The Child (Symbol of Christ): The Greatest Meeting Point Between African Culture / Religion and Christianity
The child is so important in the African context that it is not an exaggeration to say that it is the centre of the African culture. In an African context, someone who has all the riches of this world but has no child is considered as nothing and his ideas cannot be taken seriously! And he cannot be given an honourable burial! Everything in African life rotates and revolves around the child! This is why religious life and celibacy do not make much sense to many Africans.
A marriage without a child is a real curse! And it is very difficult to tolerate! So every possible solution has to be tried so that such a couple gets a child. This child is the life, salvation and resurrection of its parents and their ticket to the ancestral world. One who dies without a child cannot be welcomed into the ancestral world! He or she becomes an evil spirit that has no merits to join the ancestors!
This child, so important in African life, is the Christ veiled and hidden in the depth and roots of the African Culture! So from this child dialogue with Christianity should begin. This child is the greatest meeting point between the two.
In Christianity the Saviour and salvation come to us through the child! «Look, the virgin shall conceive and bear a son, and they shall name him Emmanuel.» (Mt.1:23) And this child Emmanuel, Jesus Christ is our resurrection and life. For he said, «I am the resurrection and the life. Those who believe in me, even though they die, will live. » (Jn.11:25) The Lord himself loved children so much and once he said, «Let the little children come to me; do not stop them; for it is to such as these that the kingdom of God belongs.» (Mk.10:14)
Resurrection in the African Context
Resurrection in the African mentality is through procreation or begetting children and not the Christian resurrection of the individual person at the end of time. This is why in Africa the more children and grand children one can have the better. And this is the way the Jews also generally understood resurrection. «The same day some Sadducees came to him, saying there is not resurrection; and they asked him a question saying , ‘Teacher, Moses said, if a man dies childless, his brother shall marry the widow, and raise up children for his brother…» (Mt.22:25-27).
So, one of the greatest tasks of Africanization should be to help the African move from the concept of resurrection as procreation, to the Christian resurrection of each individual at the end of time. It is also important to move them from the concept of ancestral world as the place where the dead go to the Christian concepts of heaven, purgatory and hell.
Witchcraft
The African world view cannot be complete without mentioning witchcraft. Meaning: the manipulation of evil spirits and forces of darkness and make them do what natural human powers cannot, including evil things that leave everybody totally shocked and terrified beyond belief. These may include human sacrifice in which innocent children are the majority of the victims. And this is one of the areas in which evangelizing is needed in an African context! For the majority of Africans, the ultimate cause of sickness and death is witchcraft! Even if it is clear that someone has died of malaria, it is understood that beyond that malaria there is someone who has bewitched them!
Witchcraft is such a big thing in Africa that rich and poor, men and women, educated and uneducated, politicians and peasants, young and old all consult witchdoctors. Even famous football teams on the continent have special witchdoctors whom they consult if they want to win big matches! Witchcraft is now big money and the number of witchdoctors is on the rise. Even presidents and bishops are not spared as is the case with President Yoweri Museveni and the bishops in Uganda! It is today one of their biggest worry!
So, when people are in difficulties it is very difficult to know whether it is God whom they consult more or witchdoctors! Witchcraft is really a big pastoral problem on the continent.
Suggestions
Africanization has the task of digging up and bringing out all that is good, beautiful and true in African culture / religion and integrate it in its programme of evangelizing God’s people in Africa. For what is good, beautiful and true can never be in opposition with the Gospel.
Africanization should also help Africans abandon all that is opposed to the Good News in their culture, beliefs like: that someone who dies childless becomes an evil spirit and a curse to the family and so, nobody can be named after them.
Practical solution should be found to such important questions like: How do we integrate ancestors / departed relatives, who are so important to the African people in their day to day Christian life? How do we integrate the circumcision rite, the passage from childhood to manhood and womanhood into people’s Christian life? How do we prevent Christians from getting involved in witchcraft activities and so entrust their cares to the Lord?
All religious leaders and theologians in Africa should read Tim Whenwell’s article: «Witch-doctors reveal extent of child sacrifice in Uganda» and watch the video that accompanies it. To find them, go to google: BBC News-Newsnight-Witch-doctors reveal extent of child sacrifice in Uganda.
*Dominic Vincent Nkoyoyo, Monastery Val Notre-Dame, Canada.
By Africanization I mean: the unveiling of Jesus Christ the Lord and foundation of all cultures veiled in the depth and roots of the African Culture, through dialogue with the the Good News (the Gospel), Church Teaching and Church Tradition. This is so that the African people may stop living in tension between their culture and Christianity. Right now, Africans are apparently living in two worlds, one leg in their culture and another in Christianity!
Christ, The Word, is the foundation of all human cultures because «All things [including culture which is an essential dimension of our social life] came into being through him, and without him not one thing came into being.» (Jn.1 :3). And for this reason, if we look carefully in the foundations, roots and the basic pillars of African Culture, we shall find Christ veiled in there! So it is our task to unveil him, like I have said, through dialogue with the Gospel, Church Teaching and Church Tradition.
But as Jesus challenged some of the concepts, customs and traditions of his culture and time, the Gospel helps us unveil the Christ hidden in the foundations of African culture which we can also safely call African Religion. If need be, it will challenge some of its ideas and customs. The Gospel will do this in order to enrich our culture by adjusting its lenses to have a better vision for the truth.
African Cosmology or World View
Africans have a world view and interpretation of reality, in many ways different from the Asiatic or Western understanding of the world and conception of reality, but which in my opinion is very close the biblical or Hebrew mentality, especially, the Old Testament. The African world view like that of the Bible, is very anthropocentric. Almost everything rotates around the human being.
Pillars or Foundations of the African World View
The following are the basic pillars of African Culture and perception of reality:
a) God or Supreme Being or Creator
b) Spirits [like those believed to be in the sky or air, water or sea, forests and rocks ], ancestral spirits or spirits of departed relatives and the ancestral world
c) The human being and the centrality of the child in human life
d) Living things, like: animals, insects and plants
e) Non-living things, like: rocks, stones and mountains
f) Witchcraft, the dark force of destruction and the ultimate cause of sickness and death
All these pillars of African culture are dynamic forces which interact with each other.
In our Africanization efforts, there are already some gains made which deserve mention: The Liturgy in many places in Africa is celebrated in local languages, the Bible has been translated in many of the main African languages, African song and dance have been introduced into the liturgy.
In spite of these positive developments, the African still finds himself living a kind of double life, one leg in his culture and another in Christianity. So, there is still a lot to be done to resolve this tension. I believe it is now time to go beyond liturgy in local languages, song and dance which right now dominate Africanization to the African conception of the human being and the basic cultural forces that influence the African in their daily life outside the Church!
Some of the basic things or problems the African faces outside the Church after Sunday Service are: sickness, misfortune or bad luck, family problems like failure to have a child in a marital union, impotence, poverty, death of relatives and friends etc. The way the African understands and interprets these realities is different from the Asiatic or Western conception of them. So, anybody engaged in Africanization, in order to find some solutions to the difficulties an African faces in his life has to turn his attention to the African conception of a person and the basic cultural forces that influence him.
Anybody who reads the Bible and is familiar with the African culture easily notices that there are many similar things between biblical stories and texts and the African Culture. These similarities could serve as bridges that can help us unveil Christ concealed in the African culture. The following Biblical text are a good example:
«…our struggle is not against enemies of blood and flesh, but against the rulers, against the authorities, against the cosmic powers of this present darkness, against spiritual forces of evil in the heavenly places [or in the air].» (Eph.6:12) The African in his conception of reality knows that there so many spiritual forces in the air and some them are evil spirits which are manipulated, captured and used in witchcraft. Again for the African everything even non-living things like rocks in the cosmos are active forces or powers.
«Then Saul said to his servants, ‘Seek out for me a woman who is a medium, so that I may go and inquire of her.’… ‘There is a medium at Endor.’ So Saul disguised himself…and went there, he and two men with him. They came to the woman by night and he said, ‘Consult a spirit for me, and bring up the one whom I name to you.’…» (1Sam.28:3ff) Africans most of the time consult the ancestral spirits when there is a big problem. So all this fit in very well with the African conception of reality!
«Then woman said, ‘whom shall I bring up for you?’ He answered bring up Samuel for me.’…The woman said to Saul, ‘I see a divine being coming up out of the ground.’… ‘An old man is coming up; he is wrapped in a robe.’ So Saul knew it was Samuel…Then Samuel said to Saul, ‘Why have you disturbed me by bringing me up?’…» (1Sam.28:11ff) Here we have an ancestral spirit namely, Samuel. And it is called up from the ground where Africans believe the ancestral world to be, where the dead go although they have the power to come up! And interestingly, the spirit of Samuel is visible! In Western thinking, the spirit is invisible. But it is common in Africa to hear people say that they have seen the spirits of the dead, sometimes, sitting on their graves!
Our Lord Jesus himself when he died, before his resurrection descended into this ancestral world! «Then Jesus cried again with a loud voice and breathed his last….the earth shook and the rocks were split. The tombs were opened, and many of the bodies of the saints who had fallen asleep were raised. After his resurrection they came out of the tombs and entered into the holy city and appeared to many. » (Mt.27:50-53) According to African anthropology, these bodies that entered the city and moved about appearing to many cannot cause any intellectual problems! For in African mentality, apart from the ordinary physical body a person possesses another body! And, especially, when he is about to die, he can be seen in two different places at the same time. An elderly person I interviewed in Cameroon made me aware of this African concept of the human body.
The Child (Symbol of Christ): The Greatest Meeting Point Between African Culture / Religion and Christianity
The child is so important in the African context that it is not an exaggeration to say that it is the centre of the African culture. In an African context, someone who has all the riches of this world but has no child is considered as nothing and his ideas cannot be taken seriously! And he cannot be given an honourable burial! Everything in African life rotates and revolves around the child! This is why religious life and celibacy do not make much sense to many Africans.
A marriage without a child is a real curse! And it is very difficult to tolerate! So every possible solution has to be tried so that such a couple gets a child. This child is the life, salvation and resurrection of its parents and their ticket to the ancestral world. One who dies without a child cannot be welcomed into the ancestral world! He or she becomes an evil spirit that has no merits to join the ancestors!
This child, so important in African life, is the Christ veiled and hidden in the depth and roots of the African Culture! So from this child dialogue with Christianity should begin. This child is the greatest meeting point between the two.
In Christianity the Saviour and salvation come to us through the child! «Look, the virgin shall conceive and bear a son, and they shall name him Emmanuel.» (Mt.1:23) And this child Emmanuel, Jesus Christ is our resurrection and life. For he said, «I am the resurrection and the life. Those who believe in me, even though they die, will live. » (Jn.11:25) The Lord himself loved children so much and once he said, «Let the little children come to me; do not stop them; for it is to such as these that the kingdom of God belongs.» (Mk.10:14)
Resurrection in the African Context
Resurrection in the African mentality is through procreation or begetting children and not the Christian resurrection of the individual person at the end of time. This is why in Africa the more children and grand children one can have the better. And this is the way the Jews also generally understood resurrection. «The same day some Sadducees came to him, saying there is not resurrection; and they asked him a question saying , ‘Teacher, Moses said, if a man dies childless, his brother shall marry the widow, and raise up children for his brother…» (Mt.22:25-27).
So, one of the greatest tasks of Africanization should be to help the African move from the concept of resurrection as procreation, to the Christian resurrection of each individual at the end of time. It is also important to move them from the concept of ancestral world as the place where the dead go to the Christian concepts of heaven, purgatory and hell.
Witchcraft
The African world view cannot be complete without mentioning witchcraft. Meaning: the manipulation of evil spirits and forces of darkness and make them do what natural human powers cannot, including evil things that leave everybody totally shocked and terrified beyond belief. These may include human sacrifice in which innocent children are the majority of the victims. And this is one of the areas in which evangelizing is needed in an African context! For the majority of Africans, the ultimate cause of sickness and death is witchcraft! Even if it is clear that someone has died of malaria, it is understood that beyond that malaria there is someone who has bewitched them!
Witchcraft is such a big thing in Africa that rich and poor, men and women, educated and uneducated, politicians and peasants, young and old all consult witchdoctors. Even famous football teams on the continent have special witchdoctors whom they consult if they want to win big matches! Witchcraft is now big money and the number of witchdoctors is on the rise. Even presidents and bishops are not spared as is the case with President Yoweri Museveni and the bishops in Uganda! It is today one of their biggest worry!
So, when people are in difficulties it is very difficult to know whether it is God whom they consult more or witchdoctors! Witchcraft is really a big pastoral problem on the continent.
Suggestions
Africanization has the task of digging up and bringing out all that is good, beautiful and true in African culture / religion and integrate it in its programme of evangelizing God’s people in Africa. For what is good, beautiful and true can never be in opposition with the Gospel.
Africanization should also help Africans abandon all that is opposed to the Good News in their culture, beliefs like: that someone who dies childless becomes an evil spirit and a curse to the family and so, nobody can be named after them.
Practical solution should be found to such important questions like: How do we integrate ancestors / departed relatives, who are so important to the African people in their day to day Christian life? How do we integrate the circumcision rite, the passage from childhood to manhood and womanhood into people’s Christian life? How do we prevent Christians from getting involved in witchcraft activities and so entrust their cares to the Lord?
All religious leaders and theologians in Africa should read Tim Whenwell’s article: «Witch-doctors reveal extent of child sacrifice in Uganda» and watch the video that accompanies it. To find them, go to google: BBC News-Newsnight-Witch-doctors reveal extent of child sacrifice in Uganda.
*Dominic Vincent Nkoyoyo, Monastery Val Notre-Dame, Canada.
Thursday, February 17, 2011
Report: Impending drought in Kenya’s drylands: Will the crisis ever end?
Yet again, Kenya is facing impending drought, and the drylands are already bearing the brunt. Around 3 million people are currently affected, and it is likely the situation will get worse over the coming months……..
Water and pasture is already in short supply – and as livestock get weaker and their market value decreases, pastoralists have less income to buy food. Malnutrition is rising as families skip meals, take on debts to buy food, and weak cattle are unable to produce vital milk. Families are withdrawing children from school as they migrate with their cattle to find water.
But why does a regular and predictable event like drought always lead to disaster? It’s because too often the response and the media coverage comes too late – after disaster has already struck, when people are hungry and cattle are dying – rather than addressing the issues that make people vulnerable in the first place. Exacerbated by a changing climate, drought is currently inevitable in Kenya. However it is not inevitable that people starve and thousands of animals die as a result.
Why wait until it is too late? With the right action at the right time, hazards such as drought will not always result in disaster, and lives and livelihoods can be saved. The Kenyan government, aid agencies, donors and the media urgently need to re-assess how Kenya deals with drought.
What makes the drylands so vulnerable?
It is not a coincidence that the drylands are the areas most affected by droughts.
Negative perceptions and stereotypes of pastoralist livelihoods persist, with the result that many people believe pastoralism itself increases vulnerability. In fact, pastoralism is a highly adaptable and resilient way of living that makes use of limited natural resources in areas that receive little rainfall. However, there are five key underlying issues that undermine this livelihood. With the right political will, these can be addressed:
1. Failure to invest in the drylands’ economy The economic potential of the drylands – also known as the Arid and Semi-Arid Lands (ASALs) – is enormous. According to Kenyan government figures, the livestock sector contributes about 12 percent of Kenya’s Gross Domestic Product (GDP), 40 percent of the agricultural GDP, and employs 50 percent of the country’s agricultural workforce.
The ASALs support around six million people, or 15 percent of Kenya’s population, yet the government’s budget allocation to the livestock sector is only around one percent of the national budget. While Kenya’s coffee and tea producers receive major support and subsidies, livestock keepers receive comparatively little help. The livestock sector receives only a fifth of agricultural investment, and even within the livestock sector, the ASALs are neglected: While 75 percent of Kenya’s livestock are in the ASALs, they are served by fewer than 10 percent of livestock service staff.
There is little money for development or opening the regions up for investment. Demand for meat and dairy products is increasing nationally and internationally, yet the ASALs are not benefiting from this opportunity.
2. A lack of development and basic services
The ASALs have suffered decades of neglect that have a profound impact on the situation today. These regions are the most under-served in terms of roads and basic services such as water, healthcare, education and electricity. This limits access to national and international markets, and makes people in the drylands more vulnerable to hazards such as droughts and floods.
The drylands are the poorest regions of Kenya. 95 percent of people in Turkana live below the poverty line, compared to a national average of 53 percent. Other ASAL regions such as Marsabit (92%), Mandera (89%) and Wajir (84%) are also far poorer than average.
3. Poor policies, and slow implementation of good ones
Pastoralist communities have adopted their own strategies for coping with the environmental challenges, such as communal land management, seasonal mobility, and the zoning of rangelands for dry and wet season grazing. However, these have been undermined by government policies that have tended to allocate pastoral land – particularly prime dry-season grazing areas – for other uses, such as agriculture, new settlements, game reserves and mining. This has had a devastating impact on pastoralists’ ability to cope with drought.
For example, the Kenyan government has already given tenure rights and ownership of 40,000 hectares of Delta land to the Tana and Athi Rivers Development Authority (TARDA) and the Mumias Sugar Company, to convert the land into a monoculture sugar cane plantation. Over 25,000 people living in 30 villages stand to be evicted from their ancestral land as a result.
While on paper there has been an improvement in recent years in the policies and institutional frameworks for developing the drylands and building the resilience of pastoralist communities, in reality most have not been implemented and drafts have not been finalized. This begs the question, why not?
Some key policies that remain in draft form include: the proposed Disaster Management Policy; the establishment of the Drought/Disaster Management Authority and Contingency Fund; the ASAL Development Policy; and also flagship projects included in the government’s Vision 2030. Without good policies and legal and institutional frameworks, government budget allocation to the drylands is constrained.
4. Late and inappropriate responses
Effectively dealing with drought is possible, but only if we are better prepared. Resources need to be pre-positioned in locations where they are likely to be needed – however this is rarely the case. Often, even when early warning information and contingency plans are available and the drought is predicted well in advance, the response is still late. Accessing government and donor funds in advance of the disaster often takes too long because of the overly slow and bureaucratic procedures – which ultimately costs lives.
Too often the response to drought begins when people run out of food. In fact, there are four phases (see table below) – by putting more emphasis and investment in phases 1 and 2, there is less chance of reaching the emergency phase. Long-term development and emergency aid are two sides of the same coin. This approach is known as Drought Cycle Management, and each of the four phases requires different actions:
Phase Situation Actions needed
1. Normal Good rainfall. Pasture and water available Development: Infrastructure development such as water points, grain reserves, roads and healthcare facilities; Building the capacity of local organisations to lobby and secure their rights
2. Alert/Alarm Pasture deteriorates; depleted water levels Preparedness: Livestock vaccinations and destocking (buying up animals before they get too weak); Stockpiling cereals/grains; repairing old water boreholes
3. Emergency People struggling to find food and water, livestock dying Relief: Food aid; emergency healthcare (for humans and animals); trucking in water
4. Recovery Rainfall – improved pasture and water Reconstruction: Repairing water infrastructure such as dams and boreholes; restocking animals
5. Poor co-ordination at local level While it is vital for effectively managing drought that many different actors play a role – from the government to international NGOs, civil society to donors – the long-term responses are often uncoordinated. This leads to the duplication of interventions, a lack of accurate and comprehensive information sharing, and poor linkages between national and local levels.
While local level structures are in place, currently in the form of the District Steering Groups, line ministries and sectors are often poorly represented and the groups are often not pro-active in communicating and advocating for the right assistance at higher levels. Contingency planning often lacks focus and prioritisation of needs, and without local level contingency funds, ends up being an unattainable wish list rather than a guide to action.
Solutions: Recommendations to the government and donors
The government, donors and humanitarian agencies must tackle the underlying causes of vulnerability to disasters, particularly given the likely increase in frequency and intensity of drought due to climate change. Key recommendations include:
The government should urgently increase investment in the livestock sector, including improving infrastructure and disease control.
The government should redress the unequal provision of basic services and utilities in the ASALs, and ensure development in the region.
The government should prioritise finalising and implementing key draft policies and institutional bodies that would help to better deal with the crisis and long-term needs.
All actors should base their responses on the Drought Cycle Management approach, ensuring that priority is given to preparing in advance for droughts and building communities’ ability to cope, not just responding to emergencies. Governments and donors need to provide long-term flexible funding to ensure this, and provide easily accessible contingency funds.
NGOs should work closely with government and other agencies to develop models of good practice, and ensure these are used and implemented
The government urgently needs to strengthen local level co-ordination, now and for the future, and ensure that government line sectors are engaged in focused and realistic joint preparedness and response planning.
The Regional Learning and Advocacy Programme for Vulnerable Dryland Communities (REGLAP) is a regional project funded by European Commission for Humanitarian Aid (ECHO) under the Drought Cycle Management Decision. It is implemented by a consortium consisting of Oxfam GB, RECONCILE, Cordaid, Care International, Save the Children UK and VSF Belgium.
For more information visit: http://www.oxfamblogs.org/eastafrica/
(edited to suite CISA’s style)
Water and pasture is already in short supply – and as livestock get weaker and their market value decreases, pastoralists have less income to buy food. Malnutrition is rising as families skip meals, take on debts to buy food, and weak cattle are unable to produce vital milk. Families are withdrawing children from school as they migrate with their cattle to find water.
But why does a regular and predictable event like drought always lead to disaster? It’s because too often the response and the media coverage comes too late – after disaster has already struck, when people are hungry and cattle are dying – rather than addressing the issues that make people vulnerable in the first place. Exacerbated by a changing climate, drought is currently inevitable in Kenya. However it is not inevitable that people starve and thousands of animals die as a result.
Why wait until it is too late? With the right action at the right time, hazards such as drought will not always result in disaster, and lives and livelihoods can be saved. The Kenyan government, aid agencies, donors and the media urgently need to re-assess how Kenya deals with drought.
What makes the drylands so vulnerable?
It is not a coincidence that the drylands are the areas most affected by droughts.
Negative perceptions and stereotypes of pastoralist livelihoods persist, with the result that many people believe pastoralism itself increases vulnerability. In fact, pastoralism is a highly adaptable and resilient way of living that makes use of limited natural resources in areas that receive little rainfall. However, there are five key underlying issues that undermine this livelihood. With the right political will, these can be addressed:
1. Failure to invest in the drylands’ economy The economic potential of the drylands – also known as the Arid and Semi-Arid Lands (ASALs) – is enormous. According to Kenyan government figures, the livestock sector contributes about 12 percent of Kenya’s Gross Domestic Product (GDP), 40 percent of the agricultural GDP, and employs 50 percent of the country’s agricultural workforce.
The ASALs support around six million people, or 15 percent of Kenya’s population, yet the government’s budget allocation to the livestock sector is only around one percent of the national budget. While Kenya’s coffee and tea producers receive major support and subsidies, livestock keepers receive comparatively little help. The livestock sector receives only a fifth of agricultural investment, and even within the livestock sector, the ASALs are neglected: While 75 percent of Kenya’s livestock are in the ASALs, they are served by fewer than 10 percent of livestock service staff.
There is little money for development or opening the regions up for investment. Demand for meat and dairy products is increasing nationally and internationally, yet the ASALs are not benefiting from this opportunity.
2. A lack of development and basic services
The ASALs have suffered decades of neglect that have a profound impact on the situation today. These regions are the most under-served in terms of roads and basic services such as water, healthcare, education and electricity. This limits access to national and international markets, and makes people in the drylands more vulnerable to hazards such as droughts and floods.
The drylands are the poorest regions of Kenya. 95 percent of people in Turkana live below the poverty line, compared to a national average of 53 percent. Other ASAL regions such as Marsabit (92%), Mandera (89%) and Wajir (84%) are also far poorer than average.
3. Poor policies, and slow implementation of good ones
Pastoralist communities have adopted their own strategies for coping with the environmental challenges, such as communal land management, seasonal mobility, and the zoning of rangelands for dry and wet season grazing. However, these have been undermined by government policies that have tended to allocate pastoral land – particularly prime dry-season grazing areas – for other uses, such as agriculture, new settlements, game reserves and mining. This has had a devastating impact on pastoralists’ ability to cope with drought.
For example, the Kenyan government has already given tenure rights and ownership of 40,000 hectares of Delta land to the Tana and Athi Rivers Development Authority (TARDA) and the Mumias Sugar Company, to convert the land into a monoculture sugar cane plantation. Over 25,000 people living in 30 villages stand to be evicted from their ancestral land as a result.
While on paper there has been an improvement in recent years in the policies and institutional frameworks for developing the drylands and building the resilience of pastoralist communities, in reality most have not been implemented and drafts have not been finalized. This begs the question, why not?
Some key policies that remain in draft form include: the proposed Disaster Management Policy; the establishment of the Drought/Disaster Management Authority and Contingency Fund; the ASAL Development Policy; and also flagship projects included in the government’s Vision 2030. Without good policies and legal and institutional frameworks, government budget allocation to the drylands is constrained.
4. Late and inappropriate responses
Effectively dealing with drought is possible, but only if we are better prepared. Resources need to be pre-positioned in locations where they are likely to be needed – however this is rarely the case. Often, even when early warning information and contingency plans are available and the drought is predicted well in advance, the response is still late. Accessing government and donor funds in advance of the disaster often takes too long because of the overly slow and bureaucratic procedures – which ultimately costs lives.
Too often the response to drought begins when people run out of food. In fact, there are four phases (see table below) – by putting more emphasis and investment in phases 1 and 2, there is less chance of reaching the emergency phase. Long-term development and emergency aid are two sides of the same coin. This approach is known as Drought Cycle Management, and each of the four phases requires different actions:
Phase Situation Actions needed
1. Normal Good rainfall. Pasture and water available Development: Infrastructure development such as water points, grain reserves, roads and healthcare facilities; Building the capacity of local organisations to lobby and secure their rights
2. Alert/Alarm Pasture deteriorates; depleted water levels Preparedness: Livestock vaccinations and destocking (buying up animals before they get too weak); Stockpiling cereals/grains; repairing old water boreholes
3. Emergency People struggling to find food and water, livestock dying Relief: Food aid; emergency healthcare (for humans and animals); trucking in water
4. Recovery Rainfall – improved pasture and water Reconstruction: Repairing water infrastructure such as dams and boreholes; restocking animals
5. Poor co-ordination at local level While it is vital for effectively managing drought that many different actors play a role – from the government to international NGOs, civil society to donors – the long-term responses are often uncoordinated. This leads to the duplication of interventions, a lack of accurate and comprehensive information sharing, and poor linkages between national and local levels.
While local level structures are in place, currently in the form of the District Steering Groups, line ministries and sectors are often poorly represented and the groups are often not pro-active in communicating and advocating for the right assistance at higher levels. Contingency planning often lacks focus and prioritisation of needs, and without local level contingency funds, ends up being an unattainable wish list rather than a guide to action.
Solutions: Recommendations to the government and donors
The government, donors and humanitarian agencies must tackle the underlying causes of vulnerability to disasters, particularly given the likely increase in frequency and intensity of drought due to climate change. Key recommendations include:
The government should urgently increase investment in the livestock sector, including improving infrastructure and disease control.
The government should redress the unequal provision of basic services and utilities in the ASALs, and ensure development in the region.
The government should prioritise finalising and implementing key draft policies and institutional bodies that would help to better deal with the crisis and long-term needs.
All actors should base their responses on the Drought Cycle Management approach, ensuring that priority is given to preparing in advance for droughts and building communities’ ability to cope, not just responding to emergencies. Governments and donors need to provide long-term flexible funding to ensure this, and provide easily accessible contingency funds.
NGOs should work closely with government and other agencies to develop models of good practice, and ensure these are used and implemented
The government urgently needs to strengthen local level co-ordination, now and for the future, and ensure that government line sectors are engaged in focused and realistic joint preparedness and response planning.
The Regional Learning and Advocacy Programme for Vulnerable Dryland Communities (REGLAP) is a regional project funded by European Commission for Humanitarian Aid (ECHO) under the Drought Cycle Management Decision. It is implemented by a consortium consisting of Oxfam GB, RECONCILE, Cordaid, Care International, Save the Children UK and VSF Belgium.
For more information visit: http://www.oxfamblogs.org/eastafrica/
(edited to suite CISA’s style)
Tuesday, February 15, 2011
OPINION: If The Opposition Won The Ugandan Polls, Would The Kabaka Get The «Federo» He Seeks?
By Dominic Vincent Nkoyoyo*
Looking at the Ugandan political scene, it is clear that the dominant figures in Ugandan politics right now are : Yoweri Museveni the current President and the Kabaka of Buganda Ronald Mutebi. It is also evindent that there is almost endless tension between them!
The cause of this tension is Museveni’s rejection of the Kabaka’s demand for «Federo» ( a federal system of government.) The Ugandan news paper The Monitor of August 17, 2009 in article entitled: Kabaka Renews Federo demand, expresses this tension, «Kabaka Ronald Muwenda Mutebi of Buganda said yesterday that his kingdom will keep demanding a federal system of government, despite President Museveni’s view that debate on the matter is closed.»
The Uganda government owned news paper New Vision, of January 8, 2011 in article entitled, Movement MPs okay King’s Bill also highlights the tension between the Central government and Mengo (the seat of the Buganda government); it says, «The people in Mengo cannot purport to turn themselves into the Parliament of Uganda. The Constitution is clear, as it gives who makes the laws of Uganda, Mengo can send representatives to make petitions, which will be listened to on their merit.» the articles goes on to say, «…the President repeated his earlier comments that the Kabaka does not answer his phone calls since their meeting last year.»
The opposition is now politically exploiting this tension to win the support of Buganda come the elections in February this year! And the Uganda news paper The Monitor of Saturday January 8, 2011 in an article entitled, Opposition parties promise federo as 2011 polls near says, «With promising federal, the opposition is likely to win the support of mainly Buganda kingdom which has for long agitated for the arrangement which Museveni says is similar to the regional tier system his government is pushing.»
But the important question right now for any politically minded person which probably the Kabaka supporters have not asked themselves is : «If the Opposition won this year’s Ugandan elections would the Kabaka get the federo he seeks or demands?» It is true the Opposition parties are promising federo, but we should not forget that it is one thing to make promises and totally another to live up to them! And we all know how empty politicians’ promises can be! Is the Kabaka really sure that if the Opposition won this year’s elections it would give him the federo he demands?
It is not an exaggeration to say that in the whole country it is basically Buganda which is demanding a federal system of government! And it is clear that not all Baganda are behind the Kabaka’s demand for federo. For there are still very many Baganda in Museveni’s NRM!
In my view, I find it politically very difficult to see how the Opposition if it won this year’s elections, would give in to the Kabaka’s demand of federo! If this demand came from every corner of the country, that would put pressure on the Opposition to honour its promise. But it is clear that very few people out side Buganda would support the Kabaka’s federo demand even if a referedum was held on the matter.
For anybody familiar with Ugandan political history knows very well that Buganda does not have a very good reputation among other tribes. During colonial times, Buganda was a very great friend of the British! And it was through and with the help of Buganda that the British conquered the rest of the country and colonized it! So in most parts of Uganda, Buganda is identical or almost identical to the British oppressors! So it is very unlikely that the people there would give support the Kabaka’s demand for federo.
And what makes matters more complicated is that, reading between the lines, behind the federo demand, Buganda is really seeking «secession!» It is very clear that around the time of Uganda’s independence, Buganda never wanted to be part of Uganda. And to this end Buganda sent at least more than one Memoranda to the authorities in Britain! In September 1960, the Kabaka’s Lukiiko or parliament, presented a Memorandum to Queen Elizabeth II seeking Buganda’s independence! This Memorandum in part reads : «The Lukiiko’s Memorandum which explains in detail the constitutional plan for an independent Buganda is being prepared and will shortly be forwarded to Her Majesty the Queen of the United Kingdom. We intend to divide this Memorandum into three main parts : a) Geographical and Historical background of Buganda; b) Buganda’s reasons for going it alone; and c) the Constitutional Plan.» Buganda still wants to go it alone! This should at least in part explain why Museveni cannot accept federo.
Buganda is the most developed region in Uganda and it is in fact the heart of the nation. The Administrative and Commercial Capital Kampala is in Buganda! Which political leader in his senses can accept the secession of the most important part of his country? So in my opinion even if the Opposition won this year’s Uganda elections, it would not give in to the Kabaka’s demand for federo! The Opposition is just exploiting the federo demand just to win the Buganda votes and so get itself in power. But it is unfortunate the Kabaka does not seem to see that they are just playing with him! After getting into power they would tell him exactly what Museveni has told him, «No Federo!»
So it is high time that Buganda woke up from the illusion and dream of federo at least at this point in history! The Kabaka’s political adivisers who advise him to insist on federo are not helping him. They are men seeking their own interests! And unfortunately many of the religious leaders who could have advised him better and also acted as a bridge between him and Museveni, they too appear to be consumed up by the desire for secession instead of unity of the country!
For sure the Kabaka being a citizen of Uganda, all his rights should be respected and he should not suffer any oppression from the Central government. And his complaints should be listened to. But it cannot be expected that every demand he makes has to be granted.
Anyone can see that the secession of Southern Sudan from the North is reasonable given the injustices and oppression suffered by the southerners over the years. But it is very difficult to see how the secession of Buganda from the rest of the country can be justified! If it is just because some Baganda and the Kabaka himself feel that he (the Kabaka) should have political power and restore a sense of pride they had in the past, that is really the wrong reason for divinding the country! No part of the country should be allowed to secede simply because some people want to have political power!
*Dominic Vincent Nkoyoyo, Monastery Val Notre-Dame, Canada.
Looking at the Ugandan political scene, it is clear that the dominant figures in Ugandan politics right now are : Yoweri Museveni the current President and the Kabaka of Buganda Ronald Mutebi. It is also evindent that there is almost endless tension between them!
The cause of this tension is Museveni’s rejection of the Kabaka’s demand for «Federo» ( a federal system of government.) The Ugandan news paper The Monitor of August 17, 2009 in article entitled: Kabaka Renews Federo demand, expresses this tension, «Kabaka Ronald Muwenda Mutebi of Buganda said yesterday that his kingdom will keep demanding a federal system of government, despite President Museveni’s view that debate on the matter is closed.»
The Uganda government owned news paper New Vision, of January 8, 2011 in article entitled, Movement MPs okay King’s Bill also highlights the tension between the Central government and Mengo (the seat of the Buganda government); it says, «The people in Mengo cannot purport to turn themselves into the Parliament of Uganda. The Constitution is clear, as it gives who makes the laws of Uganda, Mengo can send representatives to make petitions, which will be listened to on their merit.» the articles goes on to say, «…the President repeated his earlier comments that the Kabaka does not answer his phone calls since their meeting last year.»
The opposition is now politically exploiting this tension to win the support of Buganda come the elections in February this year! And the Uganda news paper The Monitor of Saturday January 8, 2011 in an article entitled, Opposition parties promise federo as 2011 polls near says, «With promising federal, the opposition is likely to win the support of mainly Buganda kingdom which has for long agitated for the arrangement which Museveni says is similar to the regional tier system his government is pushing.»
But the important question right now for any politically minded person which probably the Kabaka supporters have not asked themselves is : «If the Opposition won this year’s Ugandan elections would the Kabaka get the federo he seeks or demands?» It is true the Opposition parties are promising federo, but we should not forget that it is one thing to make promises and totally another to live up to them! And we all know how empty politicians’ promises can be! Is the Kabaka really sure that if the Opposition won this year’s elections it would give him the federo he demands?
It is not an exaggeration to say that in the whole country it is basically Buganda which is demanding a federal system of government! And it is clear that not all Baganda are behind the Kabaka’s demand for federo. For there are still very many Baganda in Museveni’s NRM!
In my view, I find it politically very difficult to see how the Opposition if it won this year’s elections, would give in to the Kabaka’s demand of federo! If this demand came from every corner of the country, that would put pressure on the Opposition to honour its promise. But it is clear that very few people out side Buganda would support the Kabaka’s federo demand even if a referedum was held on the matter.
For anybody familiar with Ugandan political history knows very well that Buganda does not have a very good reputation among other tribes. During colonial times, Buganda was a very great friend of the British! And it was through and with the help of Buganda that the British conquered the rest of the country and colonized it! So in most parts of Uganda, Buganda is identical or almost identical to the British oppressors! So it is very unlikely that the people there would give support the Kabaka’s demand for federo.
And what makes matters more complicated is that, reading between the lines, behind the federo demand, Buganda is really seeking «secession!» It is very clear that around the time of Uganda’s independence, Buganda never wanted to be part of Uganda. And to this end Buganda sent at least more than one Memoranda to the authorities in Britain! In September 1960, the Kabaka’s Lukiiko or parliament, presented a Memorandum to Queen Elizabeth II seeking Buganda’s independence! This Memorandum in part reads : «The Lukiiko’s Memorandum which explains in detail the constitutional plan for an independent Buganda is being prepared and will shortly be forwarded to Her Majesty the Queen of the United Kingdom. We intend to divide this Memorandum into three main parts : a) Geographical and Historical background of Buganda; b) Buganda’s reasons for going it alone; and c) the Constitutional Plan.» Buganda still wants to go it alone! This should at least in part explain why Museveni cannot accept federo.
Buganda is the most developed region in Uganda and it is in fact the heart of the nation. The Administrative and Commercial Capital Kampala is in Buganda! Which political leader in his senses can accept the secession of the most important part of his country? So in my opinion even if the Opposition won this year’s Uganda elections, it would not give in to the Kabaka’s demand for federo! The Opposition is just exploiting the federo demand just to win the Buganda votes and so get itself in power. But it is unfortunate the Kabaka does not seem to see that they are just playing with him! After getting into power they would tell him exactly what Museveni has told him, «No Federo!»
So it is high time that Buganda woke up from the illusion and dream of federo at least at this point in history! The Kabaka’s political adivisers who advise him to insist on federo are not helping him. They are men seeking their own interests! And unfortunately many of the religious leaders who could have advised him better and also acted as a bridge between him and Museveni, they too appear to be consumed up by the desire for secession instead of unity of the country!
For sure the Kabaka being a citizen of Uganda, all his rights should be respected and he should not suffer any oppression from the Central government. And his complaints should be listened to. But it cannot be expected that every demand he makes has to be granted.
Anyone can see that the secession of Southern Sudan from the North is reasonable given the injustices and oppression suffered by the southerners over the years. But it is very difficult to see how the secession of Buganda from the rest of the country can be justified! If it is just because some Baganda and the Kabaka himself feel that he (the Kabaka) should have political power and restore a sense of pride they had in the past, that is really the wrong reason for divinding the country! No part of the country should be allowed to secede simply because some people want to have political power!
*Dominic Vincent Nkoyoyo, Monastery Val Notre-Dame, Canada.
Monday, December 20, 2010
SEASON’S GREETINGS!
To all our esteemed Subscribers, Readers, Friends and Supporters,
We sincerely thank you for keeping up with our blog throughout 2010
Thank you for all your contributions to CISA’s success this year.
It’s been a great joy serving You, the Church and society in Africa
and beyond.
We pledge to you our unwavering commitment to professional and timely service in the coming year.
We want to wish you all Merry Christmas and a truly blessed year 2011
MERRY CHRISTMAS!
CISA TEAM
We sincerely thank you for keeping up with our blog throughout 2010
Thank you for all your contributions to CISA’s success this year.
It’s been a great joy serving You, the Church and society in Africa
and beyond.
We pledge to you our unwavering commitment to professional and timely service in the coming year.
We want to wish you all Merry Christmas and a truly blessed year 2011
MERRY CHRISTMAS!
CISA TEAM
Friday, December 17, 2010
Consolata Missionaries’ Position on Death Penalty
By Fr. Franco Cellana Regional Superior, Kenya
In its issue No. 126 (Friday, December 10, 2010), CISA carried a “Response to Fr. Bertaina’s case” and from it, the reader may be led to believe that the Consolata Missionaries rejoice at the prospect of a death penalty being carried out. We only recognise the verdict of the High Court of Nairobi delivered by Lady Justice Jessie Lessite against those who were charged with murdering our late missionary Fr. Giuseppe Bertaina IMC, appreciating the course and the steps that the High Court of Nairobi has taken in such a short time to solve the case. We, the Consolata Missionaries in Kenya would, thus, wish to make widely known our position as it was expressed by our General Superior, Fr. Aquiléo Fiorentini and his Council only a few days after the conclusion of the case in the High Court of Kenya.
Official Communiqué from the General Direction of The Consolata Missionary Institute
As regards the press releases concerning the death sentence pronounced against the two persons considered guilty of the murder of Fr. Giuseppe Bertaina IMC in Nairobi (Kenya) on January 19, 2009, the Consolata Missionaries consider it appropriate to make some clarifications.
1. We consider it a positive step that the High Court has taken into consideration and solved this case, contrary to what happened in similar cases never solved like the murders of Fr. Michele Stallone IMC killed at Loyangallani in 1965, Fr. Luigi Graiff IMC killed at Parkati (Baragoi) in 1981, Fr. Luigi Andeni IMC killed at Archer’s Post in 1998 and Bishop Luigi Locati IMC of Isiolo killed in 2005, just to name a few.
2. The Superior General, however, has already sent for filing, in the High Court of Nairobi, a letter in which he requests that the death sentence pronounced by the court against the two persons considered guilty of the murder of our confrere, Fr. Giuseppe Bertaina should not be carried out but rather commuted at most to life imprisonment. As Christians, and even more as missionaries, we are totally against the death penalty, as we are also against every feeling and act of violence.
3. We also consider that, if the death sentence were to be carried out, this would be a great offence to the memory of Fr. Giuseppe Bertaina, who spent all his existence for the life and promotion of the people of Kenya, working with passion and generosity for the formation of several generations of students. It is because of this commitment for life that he met his death and he could not desire anything else but redemption and life.
Fr. Aquileo Fiorentini, General Superior of The Consolata Missionaries Rome, October 28, 2010
In its issue No. 126 (Friday, December 10, 2010), CISA carried a “Response to Fr. Bertaina’s case” and from it, the reader may be led to believe that the Consolata Missionaries rejoice at the prospect of a death penalty being carried out. We only recognise the verdict of the High Court of Nairobi delivered by Lady Justice Jessie Lessite against those who were charged with murdering our late missionary Fr. Giuseppe Bertaina IMC, appreciating the course and the steps that the High Court of Nairobi has taken in such a short time to solve the case. We, the Consolata Missionaries in Kenya would, thus, wish to make widely known our position as it was expressed by our General Superior, Fr. Aquiléo Fiorentini and his Council only a few days after the conclusion of the case in the High Court of Kenya.
Official Communiqué from the General Direction of The Consolata Missionary Institute
As regards the press releases concerning the death sentence pronounced against the two persons considered guilty of the murder of Fr. Giuseppe Bertaina IMC in Nairobi (Kenya) on January 19, 2009, the Consolata Missionaries consider it appropriate to make some clarifications.
1. We consider it a positive step that the High Court has taken into consideration and solved this case, contrary to what happened in similar cases never solved like the murders of Fr. Michele Stallone IMC killed at Loyangallani in 1965, Fr. Luigi Graiff IMC killed at Parkati (Baragoi) in 1981, Fr. Luigi Andeni IMC killed at Archer’s Post in 1998 and Bishop Luigi Locati IMC of Isiolo killed in 2005, just to name a few.
2. The Superior General, however, has already sent for filing, in the High Court of Nairobi, a letter in which he requests that the death sentence pronounced by the court against the two persons considered guilty of the murder of our confrere, Fr. Giuseppe Bertaina should not be carried out but rather commuted at most to life imprisonment. As Christians, and even more as missionaries, we are totally against the death penalty, as we are also against every feeling and act of violence.
3. We also consider that, if the death sentence were to be carried out, this would be a great offence to the memory of Fr. Giuseppe Bertaina, who spent all his existence for the life and promotion of the people of Kenya, working with passion and generosity for the formation of several generations of students. It is because of this commitment for life that he met his death and he could not desire anything else but redemption and life.
Fr. Aquileo Fiorentini, General Superior of The Consolata Missionaries Rome, October 28, 2010
Wednesday, December 15, 2010
Ivory Coast must not be allowed to slip Back into Chaos
Recent political developments in Ivory Coast are very worrying and alarming. They are creating a very dangerous and explosive situation in which our brothers and sisters in this country could easily lose their lives and property. This calls therefore for a quick and rapid action from the African Union and the International community to prevent Ivory Coast from sliding back into chaos and bloodshed. Action must be taken now.
A brief political history of Ivory Coast (Côte d’Ivoire) demonstrates how explosive the situation in which this country finds itself right now is.
In 1960 Ivory Coast got its independence from its colonial power France. And while the north of the country is predominantly Muslim and the south predominantly Christian, under the powerful and wise leadership of Houphouet-Boigny who ruled the country from 1960 until his death in 1993, Ivory Coast remained united, stable and economically very prosperous.
In 1990 in an effort to democratize the country, Houphouet-Boigny legalized political opposition parties. In his first contested election Houphouet-Boigny won, beating out Laurent Gbagbo the candidate from Ivorian Popular Front (IPF.)
When Houphouet-Boigny died in 1993 he was succeeded by Henri Konan Bedei. And the political problems we have in Ivory Coast now could be traced back to this man! The reason being that before the 1995 presidential elections he placed restrictions on opposition party candidates forcing the opposition parties to boycott! And as it usually happens in Africa he «won» the elections!
The next presidential elections were to take place in 2000; unfortunately before they did the country experienced its first military coup! General Guei on 25 December, 1999 ousted Bedie! With Guei in power the political problems and tensions increased in the country. He promised to hold elections late in 2000. But he established through the Supreme Court which he controlled the criteria that all candidates had to have two Ivorian parents and have never held a nationality of another country.
Mr. Alassane Ouattara who was Prime Minister under Houphouet-Boigny was the candidate of the party: Rassemblement des Republicains (RDR.) The Supreme Court controlled by Guei disqualified him when it announced that his mother was from Burkina Faso! His party boycotted and the race remained between Guei and Laurent Gbagbo of (FIP.) But when according to the initial results Guei sensed that Laurent Gbagbo was winning, he stopped the whole process, disbanded the Electoral Commission and declared himself the winner!
Within hours, just as it happened in Kenya in 2007, a bloody fight broke out. Crowds of Gbagbo’s supporters took to the streets and attacked the guards protecting the presidential palace. Many soldiers joined the crowds to fight the Junta government forcing Guei to flee! And Gbagbo was declared President.
But having been excluded from the elections, crowds ot Ouattara’s supporters also took to the streets calling for fresh elections. Unfortunately hundreds of them were killed by forces loyal to the new government of Gbagbo and FIP youth who attacked them! Ouattara who did not want to see more bloodshed called for peace and recognized the Gbagbo presidency.
On 19 September, 2002 while President Gbagbo was in Italy civil war that divided the country into two (North and South) broke out! Troops who were to be demobilised mutinied, launching attacks in a number of cities. The government lost control of the north to the rebel forces who made their strong hold in the northern city of Bouake. To save his life Ouattara took refuge in the French embassy. France sent in its troops to prevent the rebels from capturing Abidjan!
In January 2003, Gbagbo and the rebel leaders agreed to form a government of national unity. And on 28 November 2010 presidential elections were held. The Independent Electoral Commission declared Ouattara winner. The International Observers also confirmed that Ouattara was the winner. But Gbagbo contested the result! And the Constitution Council which is controlled by him, declared him winner! Both Gbagbo and Ouattara have been inaugurated as president. So right now Ivory Coast has two Presidents! This creates a very dangerous and deadly situation for all our brothers and sisters in that country.
But the European Union, the United Nations and many countries have recognized Ouattara as the winner. US President Obama also recognizes Ouattara as the winner and he sent him congratulations. But the Ivory Coast military leaders are backing Gbagbo, which militarily makes him a very dangerous man!
The African Union appointed former South African President Thabo Mbeki to mediate between Gbagbo and Ouattara. And on 5 December he arrived in Abidjan.
While it is good and commendable that AU has already sent in Mbeki to mediate, given the history of this country and that Gbagbo has the backing of the army, mere political nagotions will not force him to step down. And he should. Because the Independent Electoral Commission which alone has the power to declare the winner, declared Ouattara the winner and not him. And the more the situation goes on like this without a solution the more dangerous it becomes.
Since the United Nations, the European Union, The United States of America and many other nations have already recognized Ouattara as the new President of Ivory Coast, we must no longer sit back waiting to see what is going to happen. It is clear what is going to happen is bloodshed and already several people have been killed!
For the 1994 genocide in Rwanda the whole world stands condemned, because we waited for so long while the situation was getting out of control by the hour. By the time the world woke up, nearly a million people had been slaughtered and lost their lives. This must not be allowed to happen again.
So the African Union should already be mobilising well trained troops and amassing them with sophisticated weaponry in the neighbouring countries of Ghana, Liberia and Guinea. From here if need be, they can swiftly enter into the country to stop bloodshed and carnage. And their presence nearby would put pressure on Gbagbo to step down.
African Armies should be there to protect the lives of Africans and not just be kept by their respective governments in their barracks. According to available reports : Nigeria has approximately 167,000 military and paramilitary personnel, South Africa has approximately 34,000 military and paramilitary personnel, Ghana has a very small army of about 7,000 personnel but one of the most professional up date armies in West Africa, Cameroon has approximately 38,000 military personnel, Kenya has approximately 100,000 military and paramilitary personnel. So the African Union cannot claim that it has no soldiers to send to protect the people in Ivory Coast from senseless death.
Ugandan and Burundian soldiers are doing a very good job in Somalia for the sake of all Africans and in fact for the sake of the whole world in trying to contain Al shaabab. So other African nations should provide troops to contain Gbagbo.
Apart from the African Union, I appeal to USA and the European Union to send some of their war ships near the Ivorian coast, to send a clear sign to Gbagbo that he should put jokes away and step down. He should not joke with the lives of the people of Ivory Coast putting them in danger of death. I also appeal to all nations to cut their diplomatic ties with the Gbagbo government. I believe all this pressure will force him to step down.
Dominic Vincent Nkoyoyo
Monastery Val Notre-Dame, Canada.
Views expressed in this section do not necessarily represent the opinions of CISA.
A brief political history of Ivory Coast (Côte d’Ivoire) demonstrates how explosive the situation in which this country finds itself right now is.
In 1960 Ivory Coast got its independence from its colonial power France. And while the north of the country is predominantly Muslim and the south predominantly Christian, under the powerful and wise leadership of Houphouet-Boigny who ruled the country from 1960 until his death in 1993, Ivory Coast remained united, stable and economically very prosperous.
In 1990 in an effort to democratize the country, Houphouet-Boigny legalized political opposition parties. In his first contested election Houphouet-Boigny won, beating out Laurent Gbagbo the candidate from Ivorian Popular Front (IPF.)
When Houphouet-Boigny died in 1993 he was succeeded by Henri Konan Bedei. And the political problems we have in Ivory Coast now could be traced back to this man! The reason being that before the 1995 presidential elections he placed restrictions on opposition party candidates forcing the opposition parties to boycott! And as it usually happens in Africa he «won» the elections!
The next presidential elections were to take place in 2000; unfortunately before they did the country experienced its first military coup! General Guei on 25 December, 1999 ousted Bedie! With Guei in power the political problems and tensions increased in the country. He promised to hold elections late in 2000. But he established through the Supreme Court which he controlled the criteria that all candidates had to have two Ivorian parents and have never held a nationality of another country.
Mr. Alassane Ouattara who was Prime Minister under Houphouet-Boigny was the candidate of the party: Rassemblement des Republicains (RDR.) The Supreme Court controlled by Guei disqualified him when it announced that his mother was from Burkina Faso! His party boycotted and the race remained between Guei and Laurent Gbagbo of (FIP.) But when according to the initial results Guei sensed that Laurent Gbagbo was winning, he stopped the whole process, disbanded the Electoral Commission and declared himself the winner!
Within hours, just as it happened in Kenya in 2007, a bloody fight broke out. Crowds of Gbagbo’s supporters took to the streets and attacked the guards protecting the presidential palace. Many soldiers joined the crowds to fight the Junta government forcing Guei to flee! And Gbagbo was declared President.
But having been excluded from the elections, crowds ot Ouattara’s supporters also took to the streets calling for fresh elections. Unfortunately hundreds of them were killed by forces loyal to the new government of Gbagbo and FIP youth who attacked them! Ouattara who did not want to see more bloodshed called for peace and recognized the Gbagbo presidency.
On 19 September, 2002 while President Gbagbo was in Italy civil war that divided the country into two (North and South) broke out! Troops who were to be demobilised mutinied, launching attacks in a number of cities. The government lost control of the north to the rebel forces who made their strong hold in the northern city of Bouake. To save his life Ouattara took refuge in the French embassy. France sent in its troops to prevent the rebels from capturing Abidjan!
In January 2003, Gbagbo and the rebel leaders agreed to form a government of national unity. And on 28 November 2010 presidential elections were held. The Independent Electoral Commission declared Ouattara winner. The International Observers also confirmed that Ouattara was the winner. But Gbagbo contested the result! And the Constitution Council which is controlled by him, declared him winner! Both Gbagbo and Ouattara have been inaugurated as president. So right now Ivory Coast has two Presidents! This creates a very dangerous and deadly situation for all our brothers and sisters in that country.
But the European Union, the United Nations and many countries have recognized Ouattara as the winner. US President Obama also recognizes Ouattara as the winner and he sent him congratulations. But the Ivory Coast military leaders are backing Gbagbo, which militarily makes him a very dangerous man!
The African Union appointed former South African President Thabo Mbeki to mediate between Gbagbo and Ouattara. And on 5 December he arrived in Abidjan.
While it is good and commendable that AU has already sent in Mbeki to mediate, given the history of this country and that Gbagbo has the backing of the army, mere political nagotions will not force him to step down. And he should. Because the Independent Electoral Commission which alone has the power to declare the winner, declared Ouattara the winner and not him. And the more the situation goes on like this without a solution the more dangerous it becomes.
Since the United Nations, the European Union, The United States of America and many other nations have already recognized Ouattara as the new President of Ivory Coast, we must no longer sit back waiting to see what is going to happen. It is clear what is going to happen is bloodshed and already several people have been killed!
For the 1994 genocide in Rwanda the whole world stands condemned, because we waited for so long while the situation was getting out of control by the hour. By the time the world woke up, nearly a million people had been slaughtered and lost their lives. This must not be allowed to happen again.
So the African Union should already be mobilising well trained troops and amassing them with sophisticated weaponry in the neighbouring countries of Ghana, Liberia and Guinea. From here if need be, they can swiftly enter into the country to stop bloodshed and carnage. And their presence nearby would put pressure on Gbagbo to step down.
African Armies should be there to protect the lives of Africans and not just be kept by their respective governments in their barracks. According to available reports : Nigeria has approximately 167,000 military and paramilitary personnel, South Africa has approximately 34,000 military and paramilitary personnel, Ghana has a very small army of about 7,000 personnel but one of the most professional up date armies in West Africa, Cameroon has approximately 38,000 military personnel, Kenya has approximately 100,000 military and paramilitary personnel. So the African Union cannot claim that it has no soldiers to send to protect the people in Ivory Coast from senseless death.
Ugandan and Burundian soldiers are doing a very good job in Somalia for the sake of all Africans and in fact for the sake of the whole world in trying to contain Al shaabab. So other African nations should provide troops to contain Gbagbo.
Apart from the African Union, I appeal to USA and the European Union to send some of their war ships near the Ivorian coast, to send a clear sign to Gbagbo that he should put jokes away and step down. He should not joke with the lives of the people of Ivory Coast putting them in danger of death. I also appeal to all nations to cut their diplomatic ties with the Gbagbo government. I believe all this pressure will force him to step down.
Dominic Vincent Nkoyoyo
Monastery Val Notre-Dame, Canada.
Views expressed in this section do not necessarily represent the opinions of CISA.
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