It is not late to stop these bombs and save human lives
What’s happening in Libya should be a wakeup call for all Africans, the African governments and the African Union (AU).
There is so much to learn from the Libyan conflict. What is probably the most important lesson to learn is that foreign powers will always do whatever is possible to protect their interests, whether that means supporting and imposing a democratic government or a dictatorial regime.
The NATO intervention in Libya has absolutely nothing to do with promoting democracy and protecting civilians. You don’t promote democracy by using bombs and killing civilians, intentionally or not. You don’t promote democracy by fuelling a civil war and arming rebels to fight against the very government you’ve been friendly to until recently. Some wise man once said that in politics, there are no permanent friends and no permanent enemies.
If you want to know how true this is, do an online research on how Western leaders used to praise Muammar Gaddafi up to just a few weeks before they turned against him.
And you don’t promote democracy by supporting the very people who were key ministers and military leaders in what you now consider a dictatorial regime. What makes them clean now? It defeats logic to hear the way these people are now shouting against the very regime they were part of.
Are Western powers blind not to see that they are dealing with the same people? No, they aren’t blind. They know that these are the ideal people to impose as leaders because it will be easier to control them. When someone helps you to get what you know you don’t deserve, your loyalty goes to that person. Nobody helps you for nothing, at least in politics.
Now, let’s take a step backwards and see how the AU and African leaders have been treated since the Libyan conflict emerged.
The AU didn’t play any significant role in the drafting of the UN Resolution 1973. It was reported that the Resolution was drafted by the UK, France and Lebanon.
The AU was invited to the 19th March Paris meeting that preceded the NATO military intervention in Libya. But the fact that the AU didn’t attend the meeting and called for a mediation role in the crisis, didn’t stop the world powers from launching immediate attack on Libya.
That was a slap on the face of the AU and African leaders. The AU is the legitimate umbrella body of all African countries. A decision by foreign powers to attack any African country without approval and key involvement of the AU amounts to invasion of African land and in normal circumstances, should be faced with the AU military resistance.
Try to imagine what would happen if the AU drafted a resolution to intervene in a European country (choose any of the least democratic ones), without consulting the EU, then arm twisted the UN to make it a UN resolution, then the AU dispatched its military planes to bomb the European country in the name of protecting civilians from being massacred by their so-called dictator.
NATO’s decision to launch military intervention in Libya at a meeting without the AU delegation shows how little regard they have for African leaders and the AU. They basically proved that the voice of African leaders and the AU doesn’t count even on crucial issues within the continent.
It is a further proof that if you are no longer a darling of these powerful forces, you can’t be a leader in your own country even if that’s the wish of your people.
The AU should learn from this intervention to be quick to react to problems in the continent. The AU should not be invited to meetings to discuss African issues, it is the AU that should be inviting others to such meetings. Africans must not let others take a leading role in solving African problems. Africans must learn to defend their own interests.
It has been said so many times that nobody from outside will come to solve African problems because he is a Good Samaritan. Foreigners will only come to intervene to defend their own interests, whether those interests go against the interests of the local people or not.
It is disappointing to see the way the Western powers are undermining the efforts by the AU and African leaders to negotiate for a peaceful solution to the Libyan conflict. One wonders why they continue to ignore Gaddafi’s offer for a peacefully negotiated resolution to this conflict, and why whatever the AU says is continually ignored.
One also wonders why foreign powers have created a parallel government in Libya, and illegitimately created another centre of power in a different city from the country’s official capital.
This article doesn’t justify what Gaddafi is alleged to have done. The International Criminal Court (ICC) is investigating those allegations and will take proper action.
The crucial question at this stage is this: is destroying Libya the most effective way of addressing the Libyan crisis? The military intervention is not only killing civilians and creating hundreds of thousands of refugees, but it’s also destroying the country’s infrastructure. At the end of this military intervention Libya will need to be rebuilt a fresh.
It should not be forgotten that ethnic hatred that has been fuelled during this conflict will seriously affect any attempts to unite and reconcile Libyans in the future.
And what about the trauma of living under bombs, the pain of losing loved ones, injuries sustained, families separated, refugees who drown and die in the Mediterranean Sea, jobs lost, schools and hospitals demolished, etc.
What was one of the most developed and rich countries in Africa is now completely destroyed and will have to start from scratch. And of course it will need the help of foreign powers to help it re-emerge, a process that will take several decades, and give those foreign powers unfettered control of Libya’s resources.
At this time when it appears that only bombs can solve the Libyan crisis, those isolated voices calling for a peaceful solution to this crisis should be listened to. This conflict can be solved peacefully according to the will of the Libyan people. Word is the most powerful weapon. There is no one in the world who cannot be negotiated with if you choose the right approach and involve the right people.
Several Libyan lives will continue to be lost each time a NATO bomb lands on Libyan soil. And more lives will be lost each time Gaddafi’s loyalists fight back. It is not too late to stop these bombs and save human lives in Libya.
By Stephen Ogongo Ongong’a
Mr Ongong’a is the editor of Africa News, Email: africanews@stranieriinitalia.it
Friday, June 24, 2011
Tuesday, June 21, 2011
DRC Protracted War in the African Nation Series
Local War of Global Interest
In August 2010 the UN published a report …which documented crimes committed in the Democratic Republic of Congo (DRC) between the nineties and 2003, a period when the country was being devastated by two wars. The report sheds new light on a conflict that still persists and behind which enormous interests move. This document was discussed at a conference held in November 2010 at the University of Parma, Italy.
An explosive report, so controversial, that its publication was opposed to the bitter end. No, nothing to do with the Wikileaks revelations but only the honest work of some UN personnel who documented the horror into which the Democratic Republic of Congo (DRC) plunged between the mid-nineties and 2003, a period when the country was ravaged by two bloody wars forgotten by the media.
An act of neglect by the media that has also been the fate of this United Nations document, despite its devastating content. Or perhaps precisely because of them. A conference held in Parma in late November 2010 tried to pull back the veil of silence. The conference was organized by “Rete Pace per il Congo” (an organ linked to the missionaries who work in the war-torn African country) and the Department of Political and Social Studies at the University of Parma.
The gathering was introduced by the quite informal greeting of the Dean of the Faculty of Humanities, Roberto Greci, who mentioned the reason why the academic world had taken on the initiative: as “humanists,” he said, we cannot remain indifferent to the tragedies that are tormenting the world. After the Dean came Sister Teresina Caffi, a Xaverian working in eastern DRC. She summarized what happened in the country in those dark years, during which she explained, referring to a study by the International Rescue Committee, three million eight hundred thousand people died because of the war.
Blood-Stained Wealth
It all began on October 1, 1990, said Sister Teresina, when the then Head of the Ugandan Information Service, Paul Kagame, launched a rebellion to overthrow the government of Rwanda, a country considered strategic for gaining access to the wealth of the east of the DRC. A venture “supported and followed by the Anglophone powers eager to replace France in access” to the resources. Kagame relied on the thirst for revenge of the Tutsi whom the Rwandan regime, monopolized by the country's ethnic majority, the Hutu, had ousted from power. The war between government and anti-government supporters went ahead with various massacres until, in 1994, the ferocity reached its climax.
On April 6, the plane carrying the presidents of Rwanda and of neighboring Burundi, returning from a meeting of negotiations, was shot down. Both presidents died in the incident. In response Hutu extremists massacred 800,000 people: mostly Tutsis, but also many Hutus. A genocide known to the world, but of which, Sister Teresina said, much remains to be clarified. The massacres lasted a hundred days that is until Kagame managed to seize power in Rwanda.
The Hutu, terrified by the idea of collective vengeance, fled en masse to the neighboring DRC where they crowded into refugee camps. But the camps were too close to Rwanda, as various humanitarian organizations made clear, and tension, instead of diminishing, grew. The new Rwandan regime, in fact, considered them a threat, and in October 1996, after yet another ultimatum, bombed them. It was the beginning of the first war: troops from Rwanda, Burundi and Uganda invaded the DRC. At their head was placed an old Congolese opponent of the oppressive government in Kinshasha, Laurent-Desire Kabila: in that way the “war could be called a war of liberation”, Sister Teresina commented. Although, the Xaverian sister added, with the progressive sickness of the dictator Mobutu Sese Seko, the Kinshasa government had opened a process of democratization heralding positive developments.
In May 1997 the war ended and Laurent-Desire Kabila declared himself president. But the peace did not last long. After about a year, the new president, “also driven by popular pressure”, asked foreign troops to leave the country. In response, a second war broke out in August: “the Rassemblement Congolais pour la Democratie” a rebel group which has its operational base in the eastern regions, rose against the government in Kinshasa. But, Sister Teresina said, it was a “screening rebellion” behind which lay Rwanda and Uganda yet again. Angola, Zimbabwe, Namibia and Chad entered in support of Kabila. [to be continued].
Crimes against humanity
During the wars, which ended in 2003, unspeakable atrocities took place in the Congolese jungle. The UN experts made a kind of chart of the violence, ascertaining 617 slaughters, defined as “crimes against humanity” and “war crimes”. Emma Bonino, vice president of the Italian Senate, at the time of the war was commissioner of the European Union. Asked for her opinion, she tersely remarked: “To my knowledge, for the period in which I was an eyewitness, the UN report is very well done”. And she revealed that very strong pressure had been exerted to prevent its publication. In her speech she spoke of the start of the first war, recounting the shock at the bombing of the refugee camps, although the flag of the United Nations was flying over them. And she recalled an episode in which she was personally involved. It happened in the first phase of the war and the Rwandan government, fearing reactions to the invasion, had reassured the world that all the Hutu refugees had returned home, a total of 500,000 returning Hutus.
Information confirmed by the general commanding the UN multinational force stationed in the DRC. So all was well, everything normalized, so much so that the international force was dissolved. But questions arose from many quarters: at the beginning of hostilities there was talk of 1,200,000 refugees, while the returnees were only 500,000. It didn't add up. Doubts grew as disturbing news came from the missionaries in the DRC, who spoke of masses of fugitives on the move within the jungle. “We decided to check”, Bonino resumed. “So, after several searches, we found the Tingi-Tingi camp, 250,000 people crammed into an area four hundred kilometers from the border. Hundreds of thousands of refugees who simply did not exist for the world. They had done four hundred kilometers on foot. You can imagine their conditions ...
After that, she recalled, appeals and calls for action to stop the war multiplied, unfortunately in vain. She had the documents telling of those insistent appeals and showed them. “The fact is that, in the course of that first war, the international community was prepared to accept any wickedness just to end Mobutu's regime”, she explained. She also spoke of the effectiveness of the propaganda of the invasion forces, which capitalized on the genocide in Rwanda: the Rwandan Hutus were indiscriminately accused of those murders, a stigma which justified any atrocity against them. “But the perpetrators of the genocide were some tens of thousands ... The Hutu refugees in DRC were more than a million, most of whom women and children”, Bonino remarked.
During those years, the United Nations experts noted horrors without end: mass murder, brutal violence, people burned alive, cannibalism ... A series of crimes committed by the forces opposed to the Congolese government, but also (to a lesser extent, according to the UN report) by government forces. In particular the report focused on a “modus operandi” very much used by the forces of “liberation”: once arrived in a village, the weary civilians were asked to gather together for a food and clothing distribution. Then, when the intended victims (mainly Hutu of Rwandan origin) had been picked out, they were tied up before being killed with blunt instruments (mostly with hammers).
Sometimes in dozens, others in hundreds, including women and children. A similar selection was made at checkpoints, separating those who were to be repatriated to Rwanda from the others. Then, instead of Rwanda, those selected were killed and their bodies made to disappear in mass graves or thrown into rivers or latrines. Another ploy for identifying the prey was to allow the humanitarian organizations to enter the territories under the control of the forces of “liberation” to permit assistance to be given to the fugitives hiding in the jungle. Permission granted so that the relief workers took with them trusted persons to check on their operations. In reality, the latter then located the fugitives and passed the information to the executioners ... The UN report includes variations on the tragic theme set out above: women and children buried alive or killed by smashing their heads against walls or trees.
A score performed with method and dedication, so much so that the United Nations experts speculated that a veritable genocide had been committed against the Rwandan Hutu refugees in the DRC. And they asked that a special court be set up to verify the truth of this hypothesis. Among the many crimes also the mass kidnapping of children to turn into soldiers or to subject to sexual violence. But the acts of pedophilia committed in the Democratic Republic of Congo did not make many headlines.
War and mobile phones
Mathilde Muhindo Mwamini, a former member of the DRC parliament, spoke at the Parma conference on the sexual violence that took place in those years and explained how it, carried out on a large scale and in a systematic way, had served as a weapon: the aim being to spread AIDS and erode the social fabric of the civilian population, since it resulted in the psychological disruption of family relationships. Also, since the domestic economy of Congolese society is based largely on women's work (particularly in the fields), the violence was also meant to undermine the subsistence of families.
A detailed report by Muhindo Mwamini showed that widespread impunity was a key factor in the perpetuation of such practices even today. Indeed, because at the Parma conference not only the past was spoken of, but the tragic present also. In fact the eastern region of Democratic Republic of Congo is far from pacified. Terror continues to rage even after the end of the war. On various occasions militias led by adventurers, with the support of the Rwandan regime (and others), have risen up against the Kinshasha government. The last major rebellion was that of Laurent Nkunda, leader of the CNDP (National Congress for the Defense of the People), who, after putting the region to fire and the sword, was arrested in January 2009 and imprisoned in Rwanda. Currently those who are spreading terror are armed groups known under various acronyms: the anti-Rwandan Hutu armed forces, former militiamen of the CNDP still in active service (a recent UN report states that Nkunda had not broken his ties with his old buddies and that he is pulling the strings from prison in Rwanda) and many others.
The various warlords are vying for pieces of territory, roads, mines, rivers, leading to continued violence against the civilian population. While the international community remains silent. Marco Deriu, a sociologist and lecturer in the Department of Political and Social Studies at the University of Parma, explained the enormous interests in this war in eastern DRC, one of the richest areas in the world: there are huge reserves of gold, diamonds, oil, cobalt, uranium, cassiterite, wolframite, copper, coffee and hard woods ... In detail there is: 17% of the world's production of rough diamonds, 34% of the world's cobalt, 10% of world production of copper, 4-5% of world production of tin and 60-80% of coltan resources. This latter mineral is used for electronic components, particularly for telecommunications and computers, but also for play stations, as Deriu remarked with tragic irony. The chaos of this continuous war still allows the looting of natural resources. More or less everybody is exploiting the situation: the warlords, the various dealers (local and international) in resources and weapons, up to the big multinational corporations that are buying precious minerals at bargain prices.
It is a conflict that feeds off itself, given that the profits are partially reinvested in fomenting warfare so as to increase business, in a crescendo of chaos organized by subtle minds. At the expense of the local populations who are driven out of mining areas or used as forced labor for the mines or to reinforce the ranks of the militias. The fate of women and girls, however, is that of sex slaves. It is difficult to break this network of concentric interests in a war that is both local and global. “But this UN report is a window of opportunity”, said Muhindo Mwamini in concluding her speech, “and at the same time, a testimony to the fact that, sooner or later, the truth comes to light”.
There were many Congolese at the conference, mostly young students. Some of them were there thanks to the Xaverians, with whom they have close and affectionate relations. They spoke out, asked questions, told of their experiences. They asked for justice and peace. And there was an amazing lack of bitterness in their words, despite everything that has happened and is happening in their country. They had smiling faces, bright eyes. And that is more than a window of hope.
NOTE: The chaos of this continuous war still allows the looting of natural resources. More or less everybody is exploiting the situation: the warlords, the various dealers (local and international) in resources and weapons, up to the big multinational corporations that are buying precious minerals at bargain prices. A conflict feeds off itself, given that the profits are partially reinvested in fomenting warfare to increase business.
By David Malacaria, This article was first published in the magazine called 30Days, a catholic Italian Magazine.
In August 2010 the UN published a report …which documented crimes committed in the Democratic Republic of Congo (DRC) between the nineties and 2003, a period when the country was being devastated by two wars. The report sheds new light on a conflict that still persists and behind which enormous interests move. This document was discussed at a conference held in November 2010 at the University of Parma, Italy.
An explosive report, so controversial, that its publication was opposed to the bitter end. No, nothing to do with the Wikileaks revelations but only the honest work of some UN personnel who documented the horror into which the Democratic Republic of Congo (DRC) plunged between the mid-nineties and 2003, a period when the country was ravaged by two bloody wars forgotten by the media.
An act of neglect by the media that has also been the fate of this United Nations document, despite its devastating content. Or perhaps precisely because of them. A conference held in Parma in late November 2010 tried to pull back the veil of silence. The conference was organized by “Rete Pace per il Congo” (an organ linked to the missionaries who work in the war-torn African country) and the Department of Political and Social Studies at the University of Parma.
The gathering was introduced by the quite informal greeting of the Dean of the Faculty of Humanities, Roberto Greci, who mentioned the reason why the academic world had taken on the initiative: as “humanists,” he said, we cannot remain indifferent to the tragedies that are tormenting the world. After the Dean came Sister Teresina Caffi, a Xaverian working in eastern DRC. She summarized what happened in the country in those dark years, during which she explained, referring to a study by the International Rescue Committee, three million eight hundred thousand people died because of the war.
Blood-Stained Wealth
It all began on October 1, 1990, said Sister Teresina, when the then Head of the Ugandan Information Service, Paul Kagame, launched a rebellion to overthrow the government of Rwanda, a country considered strategic for gaining access to the wealth of the east of the DRC. A venture “supported and followed by the Anglophone powers eager to replace France in access” to the resources. Kagame relied on the thirst for revenge of the Tutsi whom the Rwandan regime, monopolized by the country's ethnic majority, the Hutu, had ousted from power. The war between government and anti-government supporters went ahead with various massacres until, in 1994, the ferocity reached its climax.
On April 6, the plane carrying the presidents of Rwanda and of neighboring Burundi, returning from a meeting of negotiations, was shot down. Both presidents died in the incident. In response Hutu extremists massacred 800,000 people: mostly Tutsis, but also many Hutus. A genocide known to the world, but of which, Sister Teresina said, much remains to be clarified. The massacres lasted a hundred days that is until Kagame managed to seize power in Rwanda.
The Hutu, terrified by the idea of collective vengeance, fled en masse to the neighboring DRC where they crowded into refugee camps. But the camps were too close to Rwanda, as various humanitarian organizations made clear, and tension, instead of diminishing, grew. The new Rwandan regime, in fact, considered them a threat, and in October 1996, after yet another ultimatum, bombed them. It was the beginning of the first war: troops from Rwanda, Burundi and Uganda invaded the DRC. At their head was placed an old Congolese opponent of the oppressive government in Kinshasha, Laurent-Desire Kabila: in that way the “war could be called a war of liberation”, Sister Teresina commented. Although, the Xaverian sister added, with the progressive sickness of the dictator Mobutu Sese Seko, the Kinshasa government had opened a process of democratization heralding positive developments.
In May 1997 the war ended and Laurent-Desire Kabila declared himself president. But the peace did not last long. After about a year, the new president, “also driven by popular pressure”, asked foreign troops to leave the country. In response, a second war broke out in August: “the Rassemblement Congolais pour la Democratie” a rebel group which has its operational base in the eastern regions, rose against the government in Kinshasa. But, Sister Teresina said, it was a “screening rebellion” behind which lay Rwanda and Uganda yet again. Angola, Zimbabwe, Namibia and Chad entered in support of Kabila. [to be continued].
Crimes against humanity
During the wars, which ended in 2003, unspeakable atrocities took place in the Congolese jungle. The UN experts made a kind of chart of the violence, ascertaining 617 slaughters, defined as “crimes against humanity” and “war crimes”. Emma Bonino, vice president of the Italian Senate, at the time of the war was commissioner of the European Union. Asked for her opinion, she tersely remarked: “To my knowledge, for the period in which I was an eyewitness, the UN report is very well done”. And she revealed that very strong pressure had been exerted to prevent its publication. In her speech she spoke of the start of the first war, recounting the shock at the bombing of the refugee camps, although the flag of the United Nations was flying over them. And she recalled an episode in which she was personally involved. It happened in the first phase of the war and the Rwandan government, fearing reactions to the invasion, had reassured the world that all the Hutu refugees had returned home, a total of 500,000 returning Hutus.
Information confirmed by the general commanding the UN multinational force stationed in the DRC. So all was well, everything normalized, so much so that the international force was dissolved. But questions arose from many quarters: at the beginning of hostilities there was talk of 1,200,000 refugees, while the returnees were only 500,000. It didn't add up. Doubts grew as disturbing news came from the missionaries in the DRC, who spoke of masses of fugitives on the move within the jungle. “We decided to check”, Bonino resumed. “So, after several searches, we found the Tingi-Tingi camp, 250,000 people crammed into an area four hundred kilometers from the border. Hundreds of thousands of refugees who simply did not exist for the world. They had done four hundred kilometers on foot. You can imagine their conditions ...
After that, she recalled, appeals and calls for action to stop the war multiplied, unfortunately in vain. She had the documents telling of those insistent appeals and showed them. “The fact is that, in the course of that first war, the international community was prepared to accept any wickedness just to end Mobutu's regime”, she explained. She also spoke of the effectiveness of the propaganda of the invasion forces, which capitalized on the genocide in Rwanda: the Rwandan Hutus were indiscriminately accused of those murders, a stigma which justified any atrocity against them. “But the perpetrators of the genocide were some tens of thousands ... The Hutu refugees in DRC were more than a million, most of whom women and children”, Bonino remarked.
During those years, the United Nations experts noted horrors without end: mass murder, brutal violence, people burned alive, cannibalism ... A series of crimes committed by the forces opposed to the Congolese government, but also (to a lesser extent, according to the UN report) by government forces. In particular the report focused on a “modus operandi” very much used by the forces of “liberation”: once arrived in a village, the weary civilians were asked to gather together for a food and clothing distribution. Then, when the intended victims (mainly Hutu of Rwandan origin) had been picked out, they were tied up before being killed with blunt instruments (mostly with hammers).
Sometimes in dozens, others in hundreds, including women and children. A similar selection was made at checkpoints, separating those who were to be repatriated to Rwanda from the others. Then, instead of Rwanda, those selected were killed and their bodies made to disappear in mass graves or thrown into rivers or latrines. Another ploy for identifying the prey was to allow the humanitarian organizations to enter the territories under the control of the forces of “liberation” to permit assistance to be given to the fugitives hiding in the jungle. Permission granted so that the relief workers took with them trusted persons to check on their operations. In reality, the latter then located the fugitives and passed the information to the executioners ... The UN report includes variations on the tragic theme set out above: women and children buried alive or killed by smashing their heads against walls or trees.
A score performed with method and dedication, so much so that the United Nations experts speculated that a veritable genocide had been committed against the Rwandan Hutu refugees in the DRC. And they asked that a special court be set up to verify the truth of this hypothesis. Among the many crimes also the mass kidnapping of children to turn into soldiers or to subject to sexual violence. But the acts of pedophilia committed in the Democratic Republic of Congo did not make many headlines.
War and mobile phones
Mathilde Muhindo Mwamini, a former member of the DRC parliament, spoke at the Parma conference on the sexual violence that took place in those years and explained how it, carried out on a large scale and in a systematic way, had served as a weapon: the aim being to spread AIDS and erode the social fabric of the civilian population, since it resulted in the psychological disruption of family relationships. Also, since the domestic economy of Congolese society is based largely on women's work (particularly in the fields), the violence was also meant to undermine the subsistence of families.
A detailed report by Muhindo Mwamini showed that widespread impunity was a key factor in the perpetuation of such practices even today. Indeed, because at the Parma conference not only the past was spoken of, but the tragic present also. In fact the eastern region of Democratic Republic of Congo is far from pacified. Terror continues to rage even after the end of the war. On various occasions militias led by adventurers, with the support of the Rwandan regime (and others), have risen up against the Kinshasha government. The last major rebellion was that of Laurent Nkunda, leader of the CNDP (National Congress for the Defense of the People), who, after putting the region to fire and the sword, was arrested in January 2009 and imprisoned in Rwanda. Currently those who are spreading terror are armed groups known under various acronyms: the anti-Rwandan Hutu armed forces, former militiamen of the CNDP still in active service (a recent UN report states that Nkunda had not broken his ties with his old buddies and that he is pulling the strings from prison in Rwanda) and many others.
The various warlords are vying for pieces of territory, roads, mines, rivers, leading to continued violence against the civilian population. While the international community remains silent. Marco Deriu, a sociologist and lecturer in the Department of Political and Social Studies at the University of Parma, explained the enormous interests in this war in eastern DRC, one of the richest areas in the world: there are huge reserves of gold, diamonds, oil, cobalt, uranium, cassiterite, wolframite, copper, coffee and hard woods ... In detail there is: 17% of the world's production of rough diamonds, 34% of the world's cobalt, 10% of world production of copper, 4-5% of world production of tin and 60-80% of coltan resources. This latter mineral is used for electronic components, particularly for telecommunications and computers, but also for play stations, as Deriu remarked with tragic irony. The chaos of this continuous war still allows the looting of natural resources. More or less everybody is exploiting the situation: the warlords, the various dealers (local and international) in resources and weapons, up to the big multinational corporations that are buying precious minerals at bargain prices.
It is a conflict that feeds off itself, given that the profits are partially reinvested in fomenting warfare so as to increase business, in a crescendo of chaos organized by subtle minds. At the expense of the local populations who are driven out of mining areas or used as forced labor for the mines or to reinforce the ranks of the militias. The fate of women and girls, however, is that of sex slaves. It is difficult to break this network of concentric interests in a war that is both local and global. “But this UN report is a window of opportunity”, said Muhindo Mwamini in concluding her speech, “and at the same time, a testimony to the fact that, sooner or later, the truth comes to light”.
There were many Congolese at the conference, mostly young students. Some of them were there thanks to the Xaverians, with whom they have close and affectionate relations. They spoke out, asked questions, told of their experiences. They asked for justice and peace. And there was an amazing lack of bitterness in their words, despite everything that has happened and is happening in their country. They had smiling faces, bright eyes. And that is more than a window of hope.
NOTE: The chaos of this continuous war still allows the looting of natural resources. More or less everybody is exploiting the situation: the warlords, the various dealers (local and international) in resources and weapons, up to the big multinational corporations that are buying precious minerals at bargain prices. A conflict feeds off itself, given that the profits are partially reinvested in fomenting warfare to increase business.
By David Malacaria, This article was first published in the magazine called 30Days, a catholic Italian Magazine.
Friday, June 17, 2011
A Dream of an African child
I WISH I WERE BORN A LION!
God, I wish I was born a lion cub in the Maasai-Mara game reserve!
I would be well protected by tough rangers so that my specie never disappears from the face of the earth.
Millions of dollars would have been poured from around the world just to keep me alive so that generations and generations may see me and enjoy their sight in the name of wildlife conservation.
Oh! How much would I have caught the attention of thousands of tourists from all over the world just to see how I look like in real life!
I would have become such a great movie star like the “Lion King”!
Oh God, What a curse for me!
Instead of a famous lion in the wild, I was born a baby of so-called “human” animal that I’ve found, at times, more animal than brother lion in Maasai-Mara!
My protection is not such a big deal, anyway!
There is so little money to care about my basic needs!
My life has little value, or none whatsoever. Dead or alive, it does not bother anybody!
My childhood is violated and stolen from me so early.
Street is my homeless home! There in the heat, in the cold and rain, I am battered like a repugnant deadly snake!
I am slipped into loose uniforms cut out for big brothers, pushed to carry heavy guns and fight wars I have never understood. I walk miles and miles, and hungry, I smoke what I saw big brothers smoking… and I forget that I am alive! Who cares, anyway!
I am suffering from a severe love and care starvation!
My worst foes are not lions in Maasai-Mara, they are “human animals” like you and I!
Little dogs have no toys but they are enjoying life better than I!
I cry when I hear that beautiful song sung by Mike Jackson: “We are the world, we are the children!” Why don’t you wake up Mike Jackson and sing it one more time for me!
Am I truly the world? I wonder if I were the world, why should my nights be full of nightmares? If I were the world, why is my life such a broken dream with no hope for a better tomorrow?
JESUS AND THE CHILDREN
The first best gift our children deserve is love; then, the rest. Remove the first and then the rest would remain hanging walls with no foundation. Jesus welcomed children with love and blessed them: “…Let the Children alone and do not stop them from coming to me; for it is to such as these that the Kingdom of heaven belongs” (Mat. 19: 13-14).
Earlier on, in chapter 18, verses 5 to 6, Jesus identified himself to children as he warned the adults for their duty of setting good examples for them: “Anyone who welcomes a little child like this in my name welcomes me. But anyone who is the downfall of one of these little ones who have faith in me would be better drowned in the depths of the sea with a great millstone round his neck.”
The implications of these words of the Lord are obvious. When we reject children or mistreat them, we are doing so to no one else but Jesus Christ himself. We all have an ethical responsibility towards our children. We should ever strive to set a good model for them and avoid causing their downfall.
Are we still observing this warning? Haven’t we become wolves to our children? Those parents called Christians have to follow the Master’s words in the way of treating their children. Let them stand as models for neighbours to follow.
CHILDREN’ RIGHTS
Most African countries are still wrestling with constitutional issues to come out from the jungle law set by long-life dictators and become legal States. Kenya crossed this stage last year, endorsing a new constitution for the country. We are now on the stage of gradual implementation; hoping that the process will go on without any blocks on the way.
I hope that our children’s rights are getting space within the legal framework. The privileged place Christ gave them will be recovered not only by the observance of the law but above all by the love we have for our children.
Children are a gift from God received through parents, who continuing the work of procreation given them by God at the beginning of history. So as gifts, they are accepted with no condition or discrimination, whether they are handicapped or have any behavioural defects that may affect the parents.
No child, including parents who were children at a certain point of their lives, ever negotiated his face, shape, character, time of birth or parents through whom he/she was supposed to be born. It is therefore a great responsibility for parents to welcome children the way they are born, without causing them any wounding prejudice that would affect negatively their process of growth.
A newborn has all the potential to grow as a human person but he/she starts life like any other living animal created by God. The natural, biological and instinctive functions are first at play before the gradual evolvement of the cultural, rational and intuitive functions. Becoming human is therefore a project and process entrusted into the hands of parents and various educators as the child grow up.
Do we have to cut and paste rights as practiced in the West?
It is wise that when one gets a packet, he should open it and proceed by selecting what is useful and what is not. The Western application has serious loopholes requiring a re-examination of children’s rights with regard to fundamental duties of every human person in the process of growth.
Because of the fundamental role of parents in helping the process of transformation from the natural animal to the cultural human being, we think that any sound notion of children’s rights should never jeopardize parents’ authority and guidance. There is a tendency that is making of children little adults who have too many rights that they have become the ones dictating to parents what they are supposed to do for them. Children do not have the psychological maturity to assess a situation a make the right decisions. They have to be trained by those who have undergone the experience before them.
When children can have their parents arrested for petty whims, then they have taken over their parents’ place. A child who is stronger than his parents has no reason to respect them anymore. He/she thinks everything is permitted and becomes simply a bully and selfish person who have everything the way he wills! Such an attitude is not only dangerous for the society as such but even for the very law that’s granting them such rights. We are training selfish persons who will bend laws to their personal interests. Limits are necessary for a sound growth of every human person.
Children’s right with no strong families are again walls with no foundations. As we grow aware that our children should be legally protected, it is imperative that we strive for the betterment of the parents’ life conditions. Parents who cannot afford to raise their children with the meagre means they earn are already impeded to guarantee some of the rights of their children.
Countries’ resources should be fairly distributed among all the work force; a bigger share is usually destined to the few at the top of our countries while the majority is left with scraps to survive with. Too many rights unaccompanied with love weaken the family ties as spouses and children indulge in seeking their rights fulfilled instead of giving themselves fully for the growth of their families.
Behind strong family ties we see the love driving parents to look for the benefit of their children. Normally when people love each other, they care and observe each other’s rights without even thinking of any theoretical discourse; things flow out naturally out of love. It is often when love is over that human beings begin to turn against each other in a destructive manner. Lost in the passion of hate, our judgment becomes biased and some sort of a positive reference is needed in order to establish some justice beyond our biases and prejudices. A parent who does not love his child for any reason, this happens in real life experience, needs to be reminded of the duties that are still his/hers for the growth of that child who did not negotiate to have him/her as parent.
The most important thing for us is to strike a balance between what we consider a defected notion of rights that consecrates the reign of the children over their parents; and a sound notion of rights that creates more consideration, more respect to our children without putting in jeopardy the guiding and instructive role of the parents. The latter should have the rights to use their positive creativity in dealing with specific characters of their children and responding adequately to the needs of growth of each one of them as individual beings.
A more stubborn child needs to be dealt with differently than an obedient or a meeker one. No one can direct him/herself from childhood to adulthood without parental assistance in whichever way it may be. The child does not raise his parents; he is raised by them and this fundamental position should not be reversed by any constitution if we care about making sound human beings for the human community.
This is where Africa, on matters of children’s rights, could make a difference with the West, unless we want to get out of Hollywood fiction and create true “Tarzans” raised in jungle standards! Parents! Do not leave your homestead unilaterally run by lawyers and politicians! Stand up for your responsibility when lawyers cross the line and force you to destroy your homes with misleading notions of rights.
You need Institutions that help you to build your families and raise your children according to sound human and Christian standards! The biblical wisdom reminds us that “the law was made for man and not man for the law; and that the son of man is master even of the law” (Mark 2: 27-28).
Fr Nhessy Iland IMC
God, I wish I was born a lion cub in the Maasai-Mara game reserve!
I would be well protected by tough rangers so that my specie never disappears from the face of the earth.
Millions of dollars would have been poured from around the world just to keep me alive so that generations and generations may see me and enjoy their sight in the name of wildlife conservation.
Oh! How much would I have caught the attention of thousands of tourists from all over the world just to see how I look like in real life!
I would have become such a great movie star like the “Lion King”!
Oh God, What a curse for me!
Instead of a famous lion in the wild, I was born a baby of so-called “human” animal that I’ve found, at times, more animal than brother lion in Maasai-Mara!
My protection is not such a big deal, anyway!
There is so little money to care about my basic needs!
My life has little value, or none whatsoever. Dead or alive, it does not bother anybody!
My childhood is violated and stolen from me so early.
Street is my homeless home! There in the heat, in the cold and rain, I am battered like a repugnant deadly snake!
I am slipped into loose uniforms cut out for big brothers, pushed to carry heavy guns and fight wars I have never understood. I walk miles and miles, and hungry, I smoke what I saw big brothers smoking… and I forget that I am alive! Who cares, anyway!
I am suffering from a severe love and care starvation!
My worst foes are not lions in Maasai-Mara, they are “human animals” like you and I!
Little dogs have no toys but they are enjoying life better than I!
I cry when I hear that beautiful song sung by Mike Jackson: “We are the world, we are the children!” Why don’t you wake up Mike Jackson and sing it one more time for me!
Am I truly the world? I wonder if I were the world, why should my nights be full of nightmares? If I were the world, why is my life such a broken dream with no hope for a better tomorrow?
JESUS AND THE CHILDREN
The first best gift our children deserve is love; then, the rest. Remove the first and then the rest would remain hanging walls with no foundation. Jesus welcomed children with love and blessed them: “…Let the Children alone and do not stop them from coming to me; for it is to such as these that the Kingdom of heaven belongs” (Mat. 19: 13-14).
Earlier on, in chapter 18, verses 5 to 6, Jesus identified himself to children as he warned the adults for their duty of setting good examples for them: “Anyone who welcomes a little child like this in my name welcomes me. But anyone who is the downfall of one of these little ones who have faith in me would be better drowned in the depths of the sea with a great millstone round his neck.”
The implications of these words of the Lord are obvious. When we reject children or mistreat them, we are doing so to no one else but Jesus Christ himself. We all have an ethical responsibility towards our children. We should ever strive to set a good model for them and avoid causing their downfall.
Are we still observing this warning? Haven’t we become wolves to our children? Those parents called Christians have to follow the Master’s words in the way of treating their children. Let them stand as models for neighbours to follow.
CHILDREN’ RIGHTS
Most African countries are still wrestling with constitutional issues to come out from the jungle law set by long-life dictators and become legal States. Kenya crossed this stage last year, endorsing a new constitution for the country. We are now on the stage of gradual implementation; hoping that the process will go on without any blocks on the way.
I hope that our children’s rights are getting space within the legal framework. The privileged place Christ gave them will be recovered not only by the observance of the law but above all by the love we have for our children.
Children are a gift from God received through parents, who continuing the work of procreation given them by God at the beginning of history. So as gifts, they are accepted with no condition or discrimination, whether they are handicapped or have any behavioural defects that may affect the parents.
No child, including parents who were children at a certain point of their lives, ever negotiated his face, shape, character, time of birth or parents through whom he/she was supposed to be born. It is therefore a great responsibility for parents to welcome children the way they are born, without causing them any wounding prejudice that would affect negatively their process of growth.
A newborn has all the potential to grow as a human person but he/she starts life like any other living animal created by God. The natural, biological and instinctive functions are first at play before the gradual evolvement of the cultural, rational and intuitive functions. Becoming human is therefore a project and process entrusted into the hands of parents and various educators as the child grow up.
Do we have to cut and paste rights as practiced in the West?
It is wise that when one gets a packet, he should open it and proceed by selecting what is useful and what is not. The Western application has serious loopholes requiring a re-examination of children’s rights with regard to fundamental duties of every human person in the process of growth.
Because of the fundamental role of parents in helping the process of transformation from the natural animal to the cultural human being, we think that any sound notion of children’s rights should never jeopardize parents’ authority and guidance. There is a tendency that is making of children little adults who have too many rights that they have become the ones dictating to parents what they are supposed to do for them. Children do not have the psychological maturity to assess a situation a make the right decisions. They have to be trained by those who have undergone the experience before them.
When children can have their parents arrested for petty whims, then they have taken over their parents’ place. A child who is stronger than his parents has no reason to respect them anymore. He/she thinks everything is permitted and becomes simply a bully and selfish person who have everything the way he wills! Such an attitude is not only dangerous for the society as such but even for the very law that’s granting them such rights. We are training selfish persons who will bend laws to their personal interests. Limits are necessary for a sound growth of every human person.
Children’s right with no strong families are again walls with no foundations. As we grow aware that our children should be legally protected, it is imperative that we strive for the betterment of the parents’ life conditions. Parents who cannot afford to raise their children with the meagre means they earn are already impeded to guarantee some of the rights of their children.
Countries’ resources should be fairly distributed among all the work force; a bigger share is usually destined to the few at the top of our countries while the majority is left with scraps to survive with. Too many rights unaccompanied with love weaken the family ties as spouses and children indulge in seeking their rights fulfilled instead of giving themselves fully for the growth of their families.
Behind strong family ties we see the love driving parents to look for the benefit of their children. Normally when people love each other, they care and observe each other’s rights without even thinking of any theoretical discourse; things flow out naturally out of love. It is often when love is over that human beings begin to turn against each other in a destructive manner. Lost in the passion of hate, our judgment becomes biased and some sort of a positive reference is needed in order to establish some justice beyond our biases and prejudices. A parent who does not love his child for any reason, this happens in real life experience, needs to be reminded of the duties that are still his/hers for the growth of that child who did not negotiate to have him/her as parent.
The most important thing for us is to strike a balance between what we consider a defected notion of rights that consecrates the reign of the children over their parents; and a sound notion of rights that creates more consideration, more respect to our children without putting in jeopardy the guiding and instructive role of the parents. The latter should have the rights to use their positive creativity in dealing with specific characters of their children and responding adequately to the needs of growth of each one of them as individual beings.
A more stubborn child needs to be dealt with differently than an obedient or a meeker one. No one can direct him/herself from childhood to adulthood without parental assistance in whichever way it may be. The child does not raise his parents; he is raised by them and this fundamental position should not be reversed by any constitution if we care about making sound human beings for the human community.
This is where Africa, on matters of children’s rights, could make a difference with the West, unless we want to get out of Hollywood fiction and create true “Tarzans” raised in jungle standards! Parents! Do not leave your homestead unilaterally run by lawyers and politicians! Stand up for your responsibility when lawyers cross the line and force you to destroy your homes with misleading notions of rights.
You need Institutions that help you to build your families and raise your children according to sound human and Christian standards! The biblical wisdom reminds us that “the law was made for man and not man for the law; and that the son of man is master even of the law” (Mark 2: 27-28).
Fr Nhessy Iland IMC
Tuesday, June 14, 2011
INTERVIEW WITH FR. PASCHAL MWAMBI MWAKIO ON BIOETHICS ISSUES
VATICAN RADIO
1. I have pleasure of welcoming Fr. Paschal Mwambi Mwakio from Mombasa Archdiocese in Kenya who is a student specialising in Bioethics at Regina Apostolorum in Rome. Father Pascal welcome to the programme on Marriage and Family Life.
Good morning listener, I am happy to be at the Vatican radio studio.
2. Fr. Paschal could you please tell our listeners why you are interested in studying Bioethics?
First of all bioethics has been of interest to me because I was in the same university before I became a priest, when these special studies were introduced at Queen of Apostles University, back in 2001. Secondly, my interest in bioethics is because it affects real life issues, and these challenges face each and every person, family and the society at large. Third, I want to help people know the Church teaching on these issues.
3. What does the term bioethics mean? Please explain in simple language.
Bioethics is first of all the understanding of changes and progress brought about by science and technology in the area of medicine, health and diseases, and how this has affected human life, improved it, worsened it or how this destroys human life.
4. What themes are related to bioethics or discussed in bioethics?
Themes in the area of bioethics include some of the following: when life of a human person really begins? Who is to be considered a human being, those who are born or those not yet born? Can sick children not yet born be allowed to live if the diseases they suffer from cannot be cured? How can people who cannot have children on their own be helped to have children? Can children be produced in the laboratory without the sexual act and outside the mother’s womb while selecting what kind of a child one wants to have? How about the old and those critically sick, can they be considered as people who need to live or who should be helped to die so that they do not continue to suffer? Should the critically ill be killed to save money, resources and time for others. Suppose some of the elements or organs needed to heal some diseases are found on other live human beings including unborn children, is it possible to make use of them. Can body organs like the kidney, liver etc, be removed from another person and transferred to a sick person anytime, without agreement and sold for profit? Criteria of respect for life, healthy organs, minimum risks, rejection of organs, charity, and certified death in case of dead donor (among others) need to be considered. These questions and problems raised may be solved technically because of progress made by science. But the main bioethical affirmation is that, not all that which is technically possible in this current world is to be accepted unless this really respects human life in all its stages from conception till natural death. And on issues of children, marriage is the right place to beget them through the sexual union between a man and woman of the same marriage. Any technical solution by science to replace this conjugal right or to manipulate human life is unacceptable.
5. What is the foundation of bioethics? Is it only proposed by Catholics or Christian believers?
Bioethics has the person, that is the human being as the point of focus. Every human being is a person with the same dignity from birth. One does not need to be a Catholic or non Catholic, Christian or non Christian to know by his mind and correct use of reason that respecting life of any person is necessary. Some of the very important rights like the right to life, is not created by any government or created by any religion. Such rights are universal, written in our conscience, and in our hearts, and are therefore found in our nature. Every human being including the unborn, the mentally sick, people in coma, the terminally ill and the old have the same dignity even when others fail to recognize this truth. Religion reveals to us something more than our minds can see or understand. To be a believer is an added advantage. If my religion as a Christian teaches me that life is a precious gift and that I am created in the image of God, then I have more reason to respect my life and that of others. Human life comes before religion and before governments, it is upon it other rights, and values are built. Yet our life transcends, goes beyond all these. God is the author of human life and him alone has the power over our life.
6. Why is it necessary for “ordinary” Christians to know about bioethics?
Bioethics issues affect everybody and for the ordinary Christian it is important to respect the way of life of Christ himself who is the way, life and truth. Christianity teaches that God is the author of life. Ordinary Christians need to know about bioethics so that in any thing they do to improve their life, their health, and that of others; or in anything they do to cure illnesses and diseases respects not only one’s own life, but that of others too. This is only possible if we are aware of the help or problems caused by science and technology.
7. What are some of the complicated bioethics issues? Can you give some examples of diseases or conditions which may affect our family life or bring into conflict our Christian values?
Some of the complicated issues in bioethics are in the area of early stages of the child’s development. Discovering diseases affecting children before they are born is recommendable work yet not without complications. This process may involve producing the unborn child in the laboratory without respecting the normal process of how a child begins his or her life, that is, by skipping the sexual act between a husband and his wife. Thus, artificial fertilization involves complicated issues of overproducing human life (embryos - to increase chances of attaining a child), involves loss of life of the embryos which are considered unfit or affected by genetic diseases, preservation of extra human life in freezers approximately (-190°) etc. If a very serious disease is discovered before the child is born, the parent(s) are found in a difficult situation. An example of such conditions is what is called Down syndrome. This condition has no cure just like many other discovered diseases before birth, and the child may be born with serious disabilities. Common features of such children include a small rounded head, small fingers, oval shaped eyes, short structure and mental disability. In other diseases the child may even die after a few days. What are the parents going to do? Accept the sick child or eliminate the child? The doctor may give an advise to them, but whose decision should the parents follow? In case the disease discovered can be cured, then that will be of benefit to the child’s life, the parents and society.
8. What does bioethics teach or what does the Church teach its members to do in situation like a woman expecting a child who has Down syndrome?
Not all bioethics views represent the teaching of the church. Thus, it is important to get the official views through the right authority. A Down syndrome person is to be respected and protected like any other health child or person. Although a down baby may not be able to exercise all the mental and physical faculties, this does not make this child less a human being. A child is a gift from God and his/her life needs to be respected and welcome from the beginning. Pregnant mothers are there fore encouraged to carry the pregnancy until birth. Doctors and those responsible should look for ways of revealing the truth about the condition of the child’s health while preparing to accompany them morally and spiritually. In case such pregnancies develop problems and there is a danger to the life of the mother, then all should be done by the doctors to help save both lives without disregarding the unborn baby. All the lives (mother’s and child’s) have the same dignity. Sometimes the unborn baby may perish in the process, but intentional killing or elimination is unacceptable and therefore should be avoided.
9. Bioethics is not all about condemnations of what is bad about science. Neither is it all about what is licit or illicit, good or bad, evil or good. Can you please elaborate this statement?
The church is not just against artificial things or processes which are not natural. The church appreciates the outcome of many problems solved by scientific progress in a respectful manner to the human dignity. Bioethics welcomes ways which can reduce human suffering or brings total healing to diseases without considering human life as an object or as a means to satisfy others. Bioethics therefore should not be seen as a discipline which is there to prevent progress or to condemn artificiality.
10. What would you say to families or persons who find it difficult to look after their beloved one suffering from conditions which arise from bioethical issues?
I would like to encourage all those people who are faced with these trying moments. They should not loose hope or doubt whether their beloved ones are still human beings in those conditions. Let them continue to love these suffering persons, care for them, clean them, feed them if this is possible and encourage them. Medication which is helpful to improve the health of the sick without heavy burden to the sick or to the family, and which proves to have the desired results should be offered. Sometimes there is nothing we can do to stop an immanent death which does not mean abandonment of the sick or causing death, but just accepting the will of God. Many times it is those taking care of the sick who get tired, or even wish to anticipate the death of the suffering people. Suffering is part of human nature and from it, positive values can come, for instance appreciation of life, our love, physical and emotional presence. In case the sick is able to talk, he or she may pronounce a word of love, pardon they never mentioned in the rest of their lives. Christians get strength from the sufferings of Christ who is the way, the truth and life. Suffering doesn’t have the last word, there is victory over death. No one has a right to kill oneself or to help the other die even if asked to do so by the sufferer.
11. What can you say to pastors or hospital chaplains dealing with the bioethical issues?
First and foremost, it is important to have the knowledge of bioethics in order to give the right advice in situations where need be. Bioethics committees in hospitals have become a necessary organ. Pastors and chaplains need to offer not only spiritual, moral, emotional support, but also real and practical counselling for the complicated clinical cases at hand. Knowledge of bioethics is helpful for them to counsel where necessary the relatives and the patients on the choices which are not only approved by the Church, but which respect life itself in whatever condition.
12. Is there anything else you would like to say on bioethical issues?
Bioethics is an interesting topic, but very challenging. It affects us on almost all life issues. It is important for our bishops to send some priests, religious and laity to specialise in bioethics issues so that we can promote the gospel of life in a developed world. The African continent cannot be left behind since technology has become global. It will be my joy to continue sharing with you more about bioethics and in details about the topics I have highlighted.
13. Thank you very much Fr. Paschal Mwambi Mwakio for sharing with us about bioethical issues and how we need to respond to various situations our families or individuals may find themselves. Thanks for sparing you time, and May God bless you always!
Thank you Fr Moses for this opportunity.
1. I have pleasure of welcoming Fr. Paschal Mwambi Mwakio from Mombasa Archdiocese in Kenya who is a student specialising in Bioethics at Regina Apostolorum in Rome. Father Pascal welcome to the programme on Marriage and Family Life.
Good morning listener, I am happy to be at the Vatican radio studio.
2. Fr. Paschal could you please tell our listeners why you are interested in studying Bioethics?
First of all bioethics has been of interest to me because I was in the same university before I became a priest, when these special studies were introduced at Queen of Apostles University, back in 2001. Secondly, my interest in bioethics is because it affects real life issues, and these challenges face each and every person, family and the society at large. Third, I want to help people know the Church teaching on these issues.
3. What does the term bioethics mean? Please explain in simple language.
Bioethics is first of all the understanding of changes and progress brought about by science and technology in the area of medicine, health and diseases, and how this has affected human life, improved it, worsened it or how this destroys human life.
4. What themes are related to bioethics or discussed in bioethics?
Themes in the area of bioethics include some of the following: when life of a human person really begins? Who is to be considered a human being, those who are born or those not yet born? Can sick children not yet born be allowed to live if the diseases they suffer from cannot be cured? How can people who cannot have children on their own be helped to have children? Can children be produced in the laboratory without the sexual act and outside the mother’s womb while selecting what kind of a child one wants to have? How about the old and those critically sick, can they be considered as people who need to live or who should be helped to die so that they do not continue to suffer? Should the critically ill be killed to save money, resources and time for others. Suppose some of the elements or organs needed to heal some diseases are found on other live human beings including unborn children, is it possible to make use of them. Can body organs like the kidney, liver etc, be removed from another person and transferred to a sick person anytime, without agreement and sold for profit? Criteria of respect for life, healthy organs, minimum risks, rejection of organs, charity, and certified death in case of dead donor (among others) need to be considered. These questions and problems raised may be solved technically because of progress made by science. But the main bioethical affirmation is that, not all that which is technically possible in this current world is to be accepted unless this really respects human life in all its stages from conception till natural death. And on issues of children, marriage is the right place to beget them through the sexual union between a man and woman of the same marriage. Any technical solution by science to replace this conjugal right or to manipulate human life is unacceptable.
5. What is the foundation of bioethics? Is it only proposed by Catholics or Christian believers?
Bioethics has the person, that is the human being as the point of focus. Every human being is a person with the same dignity from birth. One does not need to be a Catholic or non Catholic, Christian or non Christian to know by his mind and correct use of reason that respecting life of any person is necessary. Some of the very important rights like the right to life, is not created by any government or created by any religion. Such rights are universal, written in our conscience, and in our hearts, and are therefore found in our nature. Every human being including the unborn, the mentally sick, people in coma, the terminally ill and the old have the same dignity even when others fail to recognize this truth. Religion reveals to us something more than our minds can see or understand. To be a believer is an added advantage. If my religion as a Christian teaches me that life is a precious gift and that I am created in the image of God, then I have more reason to respect my life and that of others. Human life comes before religion and before governments, it is upon it other rights, and values are built. Yet our life transcends, goes beyond all these. God is the author of human life and him alone has the power over our life.
6. Why is it necessary for “ordinary” Christians to know about bioethics?
Bioethics issues affect everybody and for the ordinary Christian it is important to respect the way of life of Christ himself who is the way, life and truth. Christianity teaches that God is the author of life. Ordinary Christians need to know about bioethics so that in any thing they do to improve their life, their health, and that of others; or in anything they do to cure illnesses and diseases respects not only one’s own life, but that of others too. This is only possible if we are aware of the help or problems caused by science and technology.
7. What are some of the complicated bioethics issues? Can you give some examples of diseases or conditions which may affect our family life or bring into conflict our Christian values?
Some of the complicated issues in bioethics are in the area of early stages of the child’s development. Discovering diseases affecting children before they are born is recommendable work yet not without complications. This process may involve producing the unborn child in the laboratory without respecting the normal process of how a child begins his or her life, that is, by skipping the sexual act between a husband and his wife. Thus, artificial fertilization involves complicated issues of overproducing human life (embryos - to increase chances of attaining a child), involves loss of life of the embryos which are considered unfit or affected by genetic diseases, preservation of extra human life in freezers approximately (-190°) etc. If a very serious disease is discovered before the child is born, the parent(s) are found in a difficult situation. An example of such conditions is what is called Down syndrome. This condition has no cure just like many other discovered diseases before birth, and the child may be born with serious disabilities. Common features of such children include a small rounded head, small fingers, oval shaped eyes, short structure and mental disability. In other diseases the child may even die after a few days. What are the parents going to do? Accept the sick child or eliminate the child? The doctor may give an advise to them, but whose decision should the parents follow? In case the disease discovered can be cured, then that will be of benefit to the child’s life, the parents and society.
8. What does bioethics teach or what does the Church teach its members to do in situation like a woman expecting a child who has Down syndrome?
Not all bioethics views represent the teaching of the church. Thus, it is important to get the official views through the right authority. A Down syndrome person is to be respected and protected like any other health child or person. Although a down baby may not be able to exercise all the mental and physical faculties, this does not make this child less a human being. A child is a gift from God and his/her life needs to be respected and welcome from the beginning. Pregnant mothers are there fore encouraged to carry the pregnancy until birth. Doctors and those responsible should look for ways of revealing the truth about the condition of the child’s health while preparing to accompany them morally and spiritually. In case such pregnancies develop problems and there is a danger to the life of the mother, then all should be done by the doctors to help save both lives without disregarding the unborn baby. All the lives (mother’s and child’s) have the same dignity. Sometimes the unborn baby may perish in the process, but intentional killing or elimination is unacceptable and therefore should be avoided.
9. Bioethics is not all about condemnations of what is bad about science. Neither is it all about what is licit or illicit, good or bad, evil or good. Can you please elaborate this statement?
The church is not just against artificial things or processes which are not natural. The church appreciates the outcome of many problems solved by scientific progress in a respectful manner to the human dignity. Bioethics welcomes ways which can reduce human suffering or brings total healing to diseases without considering human life as an object or as a means to satisfy others. Bioethics therefore should not be seen as a discipline which is there to prevent progress or to condemn artificiality.
10. What would you say to families or persons who find it difficult to look after their beloved one suffering from conditions which arise from bioethical issues?
I would like to encourage all those people who are faced with these trying moments. They should not loose hope or doubt whether their beloved ones are still human beings in those conditions. Let them continue to love these suffering persons, care for them, clean them, feed them if this is possible and encourage them. Medication which is helpful to improve the health of the sick without heavy burden to the sick or to the family, and which proves to have the desired results should be offered. Sometimes there is nothing we can do to stop an immanent death which does not mean abandonment of the sick or causing death, but just accepting the will of God. Many times it is those taking care of the sick who get tired, or even wish to anticipate the death of the suffering people. Suffering is part of human nature and from it, positive values can come, for instance appreciation of life, our love, physical and emotional presence. In case the sick is able to talk, he or she may pronounce a word of love, pardon they never mentioned in the rest of their lives. Christians get strength from the sufferings of Christ who is the way, the truth and life. Suffering doesn’t have the last word, there is victory over death. No one has a right to kill oneself or to help the other die even if asked to do so by the sufferer.
11. What can you say to pastors or hospital chaplains dealing with the bioethical issues?
First and foremost, it is important to have the knowledge of bioethics in order to give the right advice in situations where need be. Bioethics committees in hospitals have become a necessary organ. Pastors and chaplains need to offer not only spiritual, moral, emotional support, but also real and practical counselling for the complicated clinical cases at hand. Knowledge of bioethics is helpful for them to counsel where necessary the relatives and the patients on the choices which are not only approved by the Church, but which respect life itself in whatever condition.
12. Is there anything else you would like to say on bioethical issues?
Bioethics is an interesting topic, but very challenging. It affects us on almost all life issues. It is important for our bishops to send some priests, religious and laity to specialise in bioethics issues so that we can promote the gospel of life in a developed world. The African continent cannot be left behind since technology has become global. It will be my joy to continue sharing with you more about bioethics and in details about the topics I have highlighted.
13. Thank you very much Fr. Paschal Mwambi Mwakio for sharing with us about bioethical issues and how we need to respond to various situations our families or individuals may find themselves. Thanks for sparing you time, and May God bless you always!
Thank you Fr Moses for this opportunity.
Wednesday, June 8, 2011
OPINION: THE UGANDA MARTYRS: A Symbol of Ecumenism, Inter-Ethnic Harmony and African Unity
On 3rd June every year about one million people from all over Africa and from as far as USA, Germany and other parts of the world, flock to the Namugongo Shrine in Kampala-Uganda, to commemorate the 24 Catholic and 23 Anglican Uganda martyrs. I do not know of any other place on this continent which on a single day every year attracts such a huge gathering!
The Uganda martyrs are indeed a symbol of unity of God’s people regardless of creed, race, tribe, colour or nationality.
These heroes who shed their blood for Christ came from different tribes of Uganda. Both Catholics and Protestants were stentenced together to death, bundled together and burnt alive together. There is no greater symbol of unity and ecumenism than this!
Belonging to different denominations and tribes was no cause of division and hatred among them! The love they had for Christ did not allow this to happen. In life and death they love each other. As in their earthly life they served the same king, Kabaka Mwanga who killed them, in their faith with extraordinary love they served the one God, the Father of our Lord Jesus Christ, the creator of the universe.
The worst desease we have on the African continent is not the incurable AIDS but chronic tribalism or negative ethnicity.
Tribalism has deep roots in every country of Africa from Libya in the North to South Africa and Zimbabwe in the South. From Kenya, Uganda, Rwanda and Burundi in the East to Nigeria and Côte d’Ivoire (Ivory Coast) in the West! Because tribalism has found a comfortable home in our political parties and governments, and unfortunately in our churches too, it is a constant source of conflict and instability on the continent.
When one tribe tries to dominate others, to reduce them to salves or second class citizens, conflict is inevitable! In war torn Libya, the political dominance of one tribe is partly to blame for the on going conflict there. The recent civil war in Côte d’Ivoire is the fruit of tribalism, the 2007-2008 Kenya violence is also a fruit of negative ethnicity, the 1994 Rwanda genocide and the bloody histories of Uganda, Burundi and Democratic Republic of Congo are work of tribalism!
In the Uganda martyrs we find the medicine and vaccination against this negative ethnicity. These martyrs who lived together harmoniously and worked together in peace in the king’s palace originated from different ethnic groups! For example : Mathias Mulumba was a Musoga by tribe, Charles Lwanga was a Muganda by tribe and Andrew Kagwa was a Munyoro by tribe, and in the palace he was loving and jokingly called «Munyoro!»
So God in his kindness gave us these martyrs from different tribes to teach us that although we are from different ethnic groups, were are all his childred and he loves us equally. We should therefore love one another and live in harmony and peace as children of the same Father. He gave the grace of martyrdom equally to people of diverse ethnic groups. Before him we are all equal!
In fact these martyrs are a great gift not only to Uganda and East Africa but also to Africa as whole. For they have already started working out the miracle we are all longing to see, namely : regional and continental union of Africa! On 3 June, pilgrims from all over East Africa go to Namugongo! Many walk all the way from Mombasa-Kenya to Kampala! So Namugongo Shrine is a place of unity for the East Africans.
At the continental level the unity of Africa is also visible at the martyrs Shrine Namugongo! For people from all over Africa are represented there! This year for example the following are some of the countries from where the pilgrims came : Nigeria, Zambia, Malawi, Kenya, Tanzania, Burundi, Rwanda, Democratic Republic of Congo, South Africa and Southern Sudan.
And it is very interesting to note that the Preacher at the Anglican Martyrs’ Shrine was Pastor Steven Mwangi from Kenya. And last year the Preacher was also from outside of Uganda, he was Dr. Chad Gandiya the Bishop of Harare Church of the Province of Central Africa. This is really very good. And I request the Catholics to follow suit! They could organize in such a way that the preacher comes from outside of Uganda. These martyrs are for the whole of Africa and beyond.
And since both the Catholic and Protestant martyrs lived to gether and were killed together, I propose and appeal to the Catholic and Protestant Bishops in Uganda to make arrangements so that at least every two years we have a joint martyrs’ day celebration! This will enable us relive the ecumenical spirit of the Uganda martyrs! And it might eventually lead to total union.
In the years between the joint commemoration, Catholics and Protestants should send representatives to each other’s celebrations.
With the prayers for the beatification of the late Mwalimu Julius Nyerere, the first President of Tanzania, taking place every year at Namugongo Shrine, the Uganda martyrs are gaining political importance. The prayers are organized by Maria Nyerere the wife of the late President Nyerere in coordination with the Tanzanian and Ugandan governments and the Catholic Church in both countries. Last year the President of Tanzania himself Kikwete was present at the prayers!
Like last year President Museveni attended this year’s prayers for Nyerere. And he took this ocassion to inform the world that Nyerere was the greatest African that ever lived. The Ugandan news paper the New Vision, thus reported him saying, «I am happy when I speak of Nyerere because I am his supporter. I said he was the greatest black man that ever lived. There are other black men such as Mandela, Kwame Nkrumah; but Nyerere is the greatest black man that ever lived.» And in addition he said, «we shall continue coming to Namugongo to pray for the beatification and finally for the Mwalimu’s canonization. If we continue knocking and asking, Rome will open for us.»
The importance of the Uganda martyrs to Africa and the whole world, challages the political establishment in Uganda to do more on the beautification, maintance and protection of both the Catholic and Protestant Shrines! For this is an international ground now!
I am happy Museveni is clearly aware of this international nature of Namugongo. For last year 2010, he made important promises relative to the two Shrines. He celebrated the martyrs’ day with our Anglican brothers and sisters. Of his financial promise to the Church of Uganda, the Ugandan news paper the New Vision reported, «Museveni pledged sh100m towards the beautification of the martyrs’ site to match the standards of the side of the Catholic Church. He caused laughter when he said the bush behind the martyrs’ shrine was cursing the Church of Uganda. He asked the clergy to clear it.» For the Catholics among other things he pledge sh229m for the construction of a perimeter wall aroung the church.
I propose that the government of Uganda secures according to the laws of justice, all the land in between and around the two shrines and encircle them in one single well constructed stone- fence. This will make security easier for the place. And strong big gates like those on olympic stadiums could be constructed along the fence for getting in and out to reduced the chaos and stampede at Namugongo. And there will be enough room inside for the ever growing number of pilgrims.
As we continue to honour and commemorate the Uganda martyrs every year, may our Lord Jesus Christ through their intercession answer the prayers and needs of all those who go to Namugongo to pray. May he through their intercession protect and guide our religious and political leaders. And shower his blessing upon all people, believers and non believers of every race, colour, tribe and nationality under the sun.
Dominic Vincent Nkoyoyo
Monastery Val Notre-Dame, Canada.
The Uganda martyrs are indeed a symbol of unity of God’s people regardless of creed, race, tribe, colour or nationality.
These heroes who shed their blood for Christ came from different tribes of Uganda. Both Catholics and Protestants were stentenced together to death, bundled together and burnt alive together. There is no greater symbol of unity and ecumenism than this!
Belonging to different denominations and tribes was no cause of division and hatred among them! The love they had for Christ did not allow this to happen. In life and death they love each other. As in their earthly life they served the same king, Kabaka Mwanga who killed them, in their faith with extraordinary love they served the one God, the Father of our Lord Jesus Christ, the creator of the universe.
The worst desease we have on the African continent is not the incurable AIDS but chronic tribalism or negative ethnicity.
Tribalism has deep roots in every country of Africa from Libya in the North to South Africa and Zimbabwe in the South. From Kenya, Uganda, Rwanda and Burundi in the East to Nigeria and Côte d’Ivoire (Ivory Coast) in the West! Because tribalism has found a comfortable home in our political parties and governments, and unfortunately in our churches too, it is a constant source of conflict and instability on the continent.
When one tribe tries to dominate others, to reduce them to salves or second class citizens, conflict is inevitable! In war torn Libya, the political dominance of one tribe is partly to blame for the on going conflict there. The recent civil war in Côte d’Ivoire is the fruit of tribalism, the 2007-2008 Kenya violence is also a fruit of negative ethnicity, the 1994 Rwanda genocide and the bloody histories of Uganda, Burundi and Democratic Republic of Congo are work of tribalism!
In the Uganda martyrs we find the medicine and vaccination against this negative ethnicity. These martyrs who lived together harmoniously and worked together in peace in the king’s palace originated from different ethnic groups! For example : Mathias Mulumba was a Musoga by tribe, Charles Lwanga was a Muganda by tribe and Andrew Kagwa was a Munyoro by tribe, and in the palace he was loving and jokingly called «Munyoro!»
So God in his kindness gave us these martyrs from different tribes to teach us that although we are from different ethnic groups, were are all his childred and he loves us equally. We should therefore love one another and live in harmony and peace as children of the same Father. He gave the grace of martyrdom equally to people of diverse ethnic groups. Before him we are all equal!
In fact these martyrs are a great gift not only to Uganda and East Africa but also to Africa as whole. For they have already started working out the miracle we are all longing to see, namely : regional and continental union of Africa! On 3 June, pilgrims from all over East Africa go to Namugongo! Many walk all the way from Mombasa-Kenya to Kampala! So Namugongo Shrine is a place of unity for the East Africans.
At the continental level the unity of Africa is also visible at the martyrs Shrine Namugongo! For people from all over Africa are represented there! This year for example the following are some of the countries from where the pilgrims came : Nigeria, Zambia, Malawi, Kenya, Tanzania, Burundi, Rwanda, Democratic Republic of Congo, South Africa and Southern Sudan.
And it is very interesting to note that the Preacher at the Anglican Martyrs’ Shrine was Pastor Steven Mwangi from Kenya. And last year the Preacher was also from outside of Uganda, he was Dr. Chad Gandiya the Bishop of Harare Church of the Province of Central Africa. This is really very good. And I request the Catholics to follow suit! They could organize in such a way that the preacher comes from outside of Uganda. These martyrs are for the whole of Africa and beyond.
And since both the Catholic and Protestant martyrs lived to gether and were killed together, I propose and appeal to the Catholic and Protestant Bishops in Uganda to make arrangements so that at least every two years we have a joint martyrs’ day celebration! This will enable us relive the ecumenical spirit of the Uganda martyrs! And it might eventually lead to total union.
In the years between the joint commemoration, Catholics and Protestants should send representatives to each other’s celebrations.
With the prayers for the beatification of the late Mwalimu Julius Nyerere, the first President of Tanzania, taking place every year at Namugongo Shrine, the Uganda martyrs are gaining political importance. The prayers are organized by Maria Nyerere the wife of the late President Nyerere in coordination with the Tanzanian and Ugandan governments and the Catholic Church in both countries. Last year the President of Tanzania himself Kikwete was present at the prayers!
Like last year President Museveni attended this year’s prayers for Nyerere. And he took this ocassion to inform the world that Nyerere was the greatest African that ever lived. The Ugandan news paper the New Vision, thus reported him saying, «I am happy when I speak of Nyerere because I am his supporter. I said he was the greatest black man that ever lived. There are other black men such as Mandela, Kwame Nkrumah; but Nyerere is the greatest black man that ever lived.» And in addition he said, «we shall continue coming to Namugongo to pray for the beatification and finally for the Mwalimu’s canonization. If we continue knocking and asking, Rome will open for us.»
The importance of the Uganda martyrs to Africa and the whole world, challages the political establishment in Uganda to do more on the beautification, maintance and protection of both the Catholic and Protestant Shrines! For this is an international ground now!
I am happy Museveni is clearly aware of this international nature of Namugongo. For last year 2010, he made important promises relative to the two Shrines. He celebrated the martyrs’ day with our Anglican brothers and sisters. Of his financial promise to the Church of Uganda, the Ugandan news paper the New Vision reported, «Museveni pledged sh100m towards the beautification of the martyrs’ site to match the standards of the side of the Catholic Church. He caused laughter when he said the bush behind the martyrs’ shrine was cursing the Church of Uganda. He asked the clergy to clear it.» For the Catholics among other things he pledge sh229m for the construction of a perimeter wall aroung the church.
I propose that the government of Uganda secures according to the laws of justice, all the land in between and around the two shrines and encircle them in one single well constructed stone- fence. This will make security easier for the place. And strong big gates like those on olympic stadiums could be constructed along the fence for getting in and out to reduced the chaos and stampede at Namugongo. And there will be enough room inside for the ever growing number of pilgrims.
As we continue to honour and commemorate the Uganda martyrs every year, may our Lord Jesus Christ through their intercession answer the prayers and needs of all those who go to Namugongo to pray. May he through their intercession protect and guide our religious and political leaders. And shower his blessing upon all people, believers and non believers of every race, colour, tribe and nationality under the sun.
Dominic Vincent Nkoyoyo
Monastery Val Notre-Dame, Canada.
Saturday, June 4, 2011
OPINION: Botswana's Bishop Valentine and His Big Heart
Interview With the Bishop of the Diocese of Gaborone
At only 44 and with already two years of Episcopal experience, Bishop Valentine Tsamma Seane carries a heavy charge on young shoulders.
But the ordinary of Gaborone in Botswana says that his personality and his heart easily lend themselves to self-giving and serving the Church of Christ.
The television program "Where God Weeps" of the Catholic Radio and Television Network (CRTN) in cooperation with Aid to the Church in Need and Zenit spoke with Bishop Seane about his vocation and the Church in his country, where Catholics are both a minority and a majority.
Q: Botswana is one of Africa's most stable countries and it has the longest continuous multiparty democracy. It is also a large producer of diamonds. What is the situation of Christianity in Botswana?
Bishop Seane: Botswana is known to be a Christian country. Statistically the Catholic Church accounts for 5%-6% and other Christian churches: Protestants, Pentecostals, spirituals and other independent churches represent about 67%. So you can see it is a Christian country.
Q: So the Catholic Church is a minority?
Bishop Seane: Yes in that sense, but if you take the churches individually like the Anglican Church, or the Lutheran church, the Catholic Church is the largest single denomination. If you group the other Christian churches together then they make up a larger part of the population.
Q: How did Protestants come to outnumber Catholics?
Bishop Seane: The Protestants were the first ones to enter as missionaries and for many years, they convinced the tribal chiefs not to allow the Catholic Church to enter the country. The Catholic Church was allowed to mission only in 1928. By then the Protestant churches were already well established.
Q: You are a new bishop and one of the first things you wrote was: "I'm a Valentine with a big heart." Why?
Bishop Seane: I love working with people and, I suppose, because of my openness and passion for working and serving people. I also discovered that my personality and my heart contribute to that expression: self-giving to others, serving the Church of Christ.
Q: What is your other name?
Bishop Seane: I'm also known as Vala, which is short for Valentine. Many people also know me by Tsamma, which means a staff or walking stick. My grandfather gave this name to me because I used to walk with him and he said that I am his staff. The name stuck with me.
Q: Why did you become a priest?
Bishop Seane: I originally wanted to become a lawyer but when a priest came to my parish to preach I thought that I could also serve the people as a priest. I went to the seminary and I continued to be fulfilled and I discovered that it was my vocation, to serve the people of God as a priest.
Q: The priestly vocation is not easy. You have to live a celibate life.
Bishop Seane: Yes, it is very challenging and it is a gift from God. It is not just an individual decision and individual capability. One spends eight years in the seminary, the spiritual life is very important, and this is what helps us in this journey, a journey of service. It is difficult and it is not easy and it demands self-giving all the time.
Q: On your ordination, all the important people of Botswana were present. Why was this such an event?
Bishop Seane: You have to remember that many people, including Catholics, have never witnessed an ordination. My predecessor was a bishop for 27 years, so most people were not [at his ordination]. There were 15,000 people at the city hall including visitors from the neighbouring countries like South Africa, I worked as a priest in Pretoria. Bishops from Botswana and South Africa came as well as many stars, business people and government members. So it was a national event.
Q: It rained during your ordination. It was seen as a special sign. Why is this?
Bishop Seane: Botswana is very arid, so rain is very precious to us. Even our money is called pula (rain). Rain brings life. As rain is very rare, whenever it rains it is precious and it is seen as a blessing. Even in my family during special occasions, when it rains, it is seen as a blessing. On that day it started as a sunny day. There were no clouds present but toward the end it rained and it was seen as a blessing, a special occasion. God was happy. The ancestors were happy, everybody was happy.
Q: You also wrote that you have experienced God's love. How?
Bishop Seane: I have experienced it all my life. We grew up well. We are five siblings: two brothers and three sisters. I have experienced the invisible hand of God all my life from childhood, in high school and throughout the various changes during my growth. As you mentioned, I was ordained a priest when I was 27 years old and people were wondering about my age. It happened again when I was ordained a bishop. When I was ordained a bishop there were only 10 bishops younger than me in the whole world. In our conference I am the youngest bishop. So I still experience today the love of God and this helps me to go on in the service of his church.
Q: What have you chosen as a motto?
Bishop Seane: Deus Caritas Est, God is love. I read the Pope's encyclical, but it just came to me; the love of God is that around which my life centres. The invisible hand of God, that love is what is guiding me. So I keep on appreciating and thanking God for that. I found that it is precious and it helps me to strive to do my work.
Q: You have received so much. What is the first thing you wish to give to your diocese?
Bishop Seane: I want to encourage local vocations to the priesthood and religious life. I want the indigenous people to be able to discern and respond to God's call so that the Church can be in the hands of the local people who understand the culture of the people. So far it is very promising because there are 16 young men in the major seminary, so the future is promising. I have already ordained three priests as the new bishop. The other thing is the promotion of a self-propagating and self-reliant Church.
Q: What does this mean?
Bishop Seane: It means that people should be ready to participate in the building up of the Church financially and otherwise. Despite being poor, they can give in some other ways: their time, their skills and resources for the benefit of the Church. People know that for a time they were receiving and now it is time to give. When I see the Church as self-sustaining and self-propagating, then I will be happy.
Q: AIDS is also a problem. What is your answer to this scourge?
Bishop Seane: Botswana was fortunate in that when AIDS was discovered the government stood out and spoke aloud: We have this problem. They wanted the world to know and in that way, Botswana received assistance. The government also budgeted and provided free medication as well as AIDS education from primary through to university. Those with the disease received anti-viral (ARVS) and these were distributed in all the hospitals free for those people in need. It is good because these people were accepted and the state accepted that it was a problem and the government was able to allocate resources toward that.
However, it is in the educational aspect where we differ. The government, for instance, promotes condoms; "condom sense" instead of common sense. The Church talks about common sense because the Church understands that as human beings, we are intellectual beings with the ability to control ourselves and we can do that if we are educated. We stress more the "Education for Life" program. While the government is doing its best to help people with medication, it says that there has to be an attack on all fronts, including of course the distribution of condoms, which is not for us to promote. The Church promotes "Education for Life."
The government and the NGOs missed the point in the beginning. Only now are they turning around and slowly seeing the wisdom of the Church because of the problem of multiple partners. They are seeing the problem and are addressing the issue through education.
Q: By multiple partners, do you mean polygamy?
Bishop Seane: No, polygamy is not a common practice in Botswana. It is in the culture but it is not a common practice. The issue is multiple partners before marriage or even after, and not multiple wives. This is what has contributed to the problem. We hope that the Church's message will be heard and will help the country make the right choices for the good of the country.
Q: Are the young people willing to listen to this message from the Church?
Bishop Seane: Yes, the young people are. It is a question of forming the consciences of people and ultimately the choice belongs to them, but they can only activate their knowledge if they are informed. So what we do is give people knowledge and information, and then they are left to make their choice because the conscience is the "highest court of appeal." Ultimately their conscience will have to choose: We choose what culture says, we choose what the state is promoting, or we choose what the Church says.
Q: The government is seeing the wisdom of the Church with regards to the issue of AIDS?
Bishop Seane: Yes slowly, slowly they are seeing it. You cannot think that by distributing prophylactics to people that you can say that you are doing something. If people are conditioned they become totally dependent and then they lose their ability to contain themselves and you end up behaving on your impulses, feelings and senses and forgetting that you have the ability to say "yes" or "no" and forgetting that you are a responsible person.
Q: How is the relationship between Church and government especially now that you are the bishop?
Bishop Seane: Fortunately, the government of Botswana has a history of having good relations with the Church because when the Church began to work [here] in 1928, the government at that time was incapable of building schools and clinics and the missionaries were able to do so. That partnership has always been there. That is why there is this understanding that the Church is there also to help the human person not only spiritually, but also as a whole.
Q: What is your hope for the future of the Catholic Church in Botswana?
Bishop Seane: My hope is that the Church will continue to grow in Botswana, in vocations to the priesthood and religious life, in self-sustainability, and to see more Catholic families, more people marrying in the Church, strengthening the foundations of family life. All this will add to making our nation a better nation and a better country for all.
At only 44 and with already two years of Episcopal experience, Bishop Valentine Tsamma Seane carries a heavy charge on young shoulders.
But the ordinary of Gaborone in Botswana says that his personality and his heart easily lend themselves to self-giving and serving the Church of Christ.
The television program "Where God Weeps" of the Catholic Radio and Television Network (CRTN) in cooperation with Aid to the Church in Need and Zenit spoke with Bishop Seane about his vocation and the Church in his country, where Catholics are both a minority and a majority.
Q: Botswana is one of Africa's most stable countries and it has the longest continuous multiparty democracy. It is also a large producer of diamonds. What is the situation of Christianity in Botswana?
Bishop Seane: Botswana is known to be a Christian country. Statistically the Catholic Church accounts for 5%-6% and other Christian churches: Protestants, Pentecostals, spirituals and other independent churches represent about 67%. So you can see it is a Christian country.
Q: So the Catholic Church is a minority?
Bishop Seane: Yes in that sense, but if you take the churches individually like the Anglican Church, or the Lutheran church, the Catholic Church is the largest single denomination. If you group the other Christian churches together then they make up a larger part of the population.
Q: How did Protestants come to outnumber Catholics?
Bishop Seane: The Protestants were the first ones to enter as missionaries and for many years, they convinced the tribal chiefs not to allow the Catholic Church to enter the country. The Catholic Church was allowed to mission only in 1928. By then the Protestant churches were already well established.
Q: You are a new bishop and one of the first things you wrote was: "I'm a Valentine with a big heart." Why?
Bishop Seane: I love working with people and, I suppose, because of my openness and passion for working and serving people. I also discovered that my personality and my heart contribute to that expression: self-giving to others, serving the Church of Christ.
Q: What is your other name?
Bishop Seane: I'm also known as Vala, which is short for Valentine. Many people also know me by Tsamma, which means a staff or walking stick. My grandfather gave this name to me because I used to walk with him and he said that I am his staff. The name stuck with me.
Q: Why did you become a priest?
Bishop Seane: I originally wanted to become a lawyer but when a priest came to my parish to preach I thought that I could also serve the people as a priest. I went to the seminary and I continued to be fulfilled and I discovered that it was my vocation, to serve the people of God as a priest.
Q: The priestly vocation is not easy. You have to live a celibate life.
Bishop Seane: Yes, it is very challenging and it is a gift from God. It is not just an individual decision and individual capability. One spends eight years in the seminary, the spiritual life is very important, and this is what helps us in this journey, a journey of service. It is difficult and it is not easy and it demands self-giving all the time.
Q: On your ordination, all the important people of Botswana were present. Why was this such an event?
Bishop Seane: You have to remember that many people, including Catholics, have never witnessed an ordination. My predecessor was a bishop for 27 years, so most people were not [at his ordination]. There were 15,000 people at the city hall including visitors from the neighbouring countries like South Africa, I worked as a priest in Pretoria. Bishops from Botswana and South Africa came as well as many stars, business people and government members. So it was a national event.
Q: It rained during your ordination. It was seen as a special sign. Why is this?
Bishop Seane: Botswana is very arid, so rain is very precious to us. Even our money is called pula (rain). Rain brings life. As rain is very rare, whenever it rains it is precious and it is seen as a blessing. Even in my family during special occasions, when it rains, it is seen as a blessing. On that day it started as a sunny day. There were no clouds present but toward the end it rained and it was seen as a blessing, a special occasion. God was happy. The ancestors were happy, everybody was happy.
Q: You also wrote that you have experienced God's love. How?
Bishop Seane: I have experienced it all my life. We grew up well. We are five siblings: two brothers and three sisters. I have experienced the invisible hand of God all my life from childhood, in high school and throughout the various changes during my growth. As you mentioned, I was ordained a priest when I was 27 years old and people were wondering about my age. It happened again when I was ordained a bishop. When I was ordained a bishop there were only 10 bishops younger than me in the whole world. In our conference I am the youngest bishop. So I still experience today the love of God and this helps me to go on in the service of his church.
Q: What have you chosen as a motto?
Bishop Seane: Deus Caritas Est, God is love. I read the Pope's encyclical, but it just came to me; the love of God is that around which my life centres. The invisible hand of God, that love is what is guiding me. So I keep on appreciating and thanking God for that. I found that it is precious and it helps me to strive to do my work.
Q: You have received so much. What is the first thing you wish to give to your diocese?
Bishop Seane: I want to encourage local vocations to the priesthood and religious life. I want the indigenous people to be able to discern and respond to God's call so that the Church can be in the hands of the local people who understand the culture of the people. So far it is very promising because there are 16 young men in the major seminary, so the future is promising. I have already ordained three priests as the new bishop. The other thing is the promotion of a self-propagating and self-reliant Church.
Q: What does this mean?
Bishop Seane: It means that people should be ready to participate in the building up of the Church financially and otherwise. Despite being poor, they can give in some other ways: their time, their skills and resources for the benefit of the Church. People know that for a time they were receiving and now it is time to give. When I see the Church as self-sustaining and self-propagating, then I will be happy.
Q: AIDS is also a problem. What is your answer to this scourge?
Bishop Seane: Botswana was fortunate in that when AIDS was discovered the government stood out and spoke aloud: We have this problem. They wanted the world to know and in that way, Botswana received assistance. The government also budgeted and provided free medication as well as AIDS education from primary through to university. Those with the disease received anti-viral (ARVS) and these were distributed in all the hospitals free for those people in need. It is good because these people were accepted and the state accepted that it was a problem and the government was able to allocate resources toward that.
However, it is in the educational aspect where we differ. The government, for instance, promotes condoms; "condom sense" instead of common sense. The Church talks about common sense because the Church understands that as human beings, we are intellectual beings with the ability to control ourselves and we can do that if we are educated. We stress more the "Education for Life" program. While the government is doing its best to help people with medication, it says that there has to be an attack on all fronts, including of course the distribution of condoms, which is not for us to promote. The Church promotes "Education for Life."
The government and the NGOs missed the point in the beginning. Only now are they turning around and slowly seeing the wisdom of the Church because of the problem of multiple partners. They are seeing the problem and are addressing the issue through education.
Q: By multiple partners, do you mean polygamy?
Bishop Seane: No, polygamy is not a common practice in Botswana. It is in the culture but it is not a common practice. The issue is multiple partners before marriage or even after, and not multiple wives. This is what has contributed to the problem. We hope that the Church's message will be heard and will help the country make the right choices for the good of the country.
Q: Are the young people willing to listen to this message from the Church?
Bishop Seane: Yes, the young people are. It is a question of forming the consciences of people and ultimately the choice belongs to them, but they can only activate their knowledge if they are informed. So what we do is give people knowledge and information, and then they are left to make their choice because the conscience is the "highest court of appeal." Ultimately their conscience will have to choose: We choose what culture says, we choose what the state is promoting, or we choose what the Church says.
Q: The government is seeing the wisdom of the Church with regards to the issue of AIDS?
Bishop Seane: Yes slowly, slowly they are seeing it. You cannot think that by distributing prophylactics to people that you can say that you are doing something. If people are conditioned they become totally dependent and then they lose their ability to contain themselves and you end up behaving on your impulses, feelings and senses and forgetting that you have the ability to say "yes" or "no" and forgetting that you are a responsible person.
Q: How is the relationship between Church and government especially now that you are the bishop?
Bishop Seane: Fortunately, the government of Botswana has a history of having good relations with the Church because when the Church began to work [here] in 1928, the government at that time was incapable of building schools and clinics and the missionaries were able to do so. That partnership has always been there. That is why there is this understanding that the Church is there also to help the human person not only spiritually, but also as a whole.
Q: What is your hope for the future of the Catholic Church in Botswana?
Bishop Seane: My hope is that the Church will continue to grow in Botswana, in vocations to the priesthood and religious life, in self-sustainability, and to see more Catholic families, more people marrying in the Church, strengthening the foundations of family life. All this will add to making our nation a better nation and a better country for all.
Tuesday, May 31, 2011
OPINION: Fr Renato Kizito is Innocent……
THE DEVASTATING EFFECTS OF SEXUAL ALLEGATIONS
Deep down in my heart I feel and believe that Fr Renato Sesana Kizito twice accused of sexual scandals is truly innocent. If I am wrong may the merciful God forgive me. Therefore, I invite all those who feel the deep pains and sorrows father Kizito is going through because of these humiliating charges levelled against him, to do whatever they can to repair his damaged image and name.
And let us try to console him with our prayers and in any other possible way in order to alleviate his miseries and sorrows. For it is not easy to singlehandedly handle the devastating effects of false sexual allegations. In addition, everybody should know that false sexual allegation is a crime and an act of brutality. It amounts to psychological torture and character assassination.
Sexual scandal charges, false or true, are always very damaging to any given human being. And they can be levelled against anybody you and me included! They damage Presidents of nations, prominent politicians, top military officers, Bishops, priests, Chief Executive Officers, medical doctors, university professors, schoolteachers, village elders and the common person on the street.
Right now, the former chief of the International Monetary Fund is under scrutiny over charges of sexual assault. The New York Times of 14 May this year in an article : I.M.F. Chief, Apprehended at Airport, Is Accused of Sexual Attack, reported thus, The managing director of the International Monetary Fund, Dominique Strauss-Kahn, was taken off an Air France plane at Kennedy International Airport … in connection with the sexual attack of a maid. On Wednesday 18 May this year, he resigned his post.
In Italy Prime Minister Silvio Berlusconi has sexual allegations to answer in court ! The article : Berlusconi to stand trial in teen sex case, posted by msnbc.com on 15 February this year, reports thus, The 74- year-old Italian premier was ordered Tuesday to stand trial on charges that he paid a 17-year-old Moroccan girl for sex…an offense that, if proven, could see him barred permanently from public office and even jailed.
In Turkey, as many as 10 prominent politicians have resigned in May this year amid allegations of sexual scandals. One source says that six senior politicians in a Turkish opposition party resigned amid a sex video scandal that could have far-reaching consequences in the June 12 elections. The same source goes on to add that four top members of the hard-line nationalist group resigned earlier this month because of similar videos.
Other offences like : corruption, fighting, caught drunk while driving, bounced cheques, illegal possession of a fire arm, drug trafficking etc are also damaging but not as much as sexual scandals. This is why people who seek to totally ruin another persons name, make every effort to connect them to a sexual scandal ! And sometimes they even pay big sums of money to make sexual traps for them! Sexual scandal allegations inflict maximum damage on a person’s name, image and personality.
Our heads or minds are tuned in such a way that they think more about sexual matters than say corruption or drug trafficking! We may spend several days without thinking about drug trafficking but it is almost impossible to spend a day without sexual thoughts passing through our heads! This is why sexual allegations attract enormous public attention and interest! And it is one of the reasons why those who want to destroy Fr. Kizito are making everything possible to connect him with sexual scandals.
Sexual scandals are also very damaging because our sexuality touches our very dignity as human beings! Self-respect and respect for others implies that we handle our sexuality in a proper way. Sexual scandals inflict damage on the victim’s dignity and ego. For this reason they generate a public out-cry and anger against the alleged offender. This again explains why those who seek to take over Koinonian property are constantly making sexual allegations against Fr Renato Kizito. They want the public to turn against him and force him out of office!
They began their campaign of accusations against the priest way back in 2009. A reliable source thus says, In June 2009 Father Kizito was accused of having sexual intercourse with boys hosted in his community. The priest denied the allegations, saying the properties of Koinonian Community were the real targets of the people behind the accusations. On May 26, 2011, he was arrested in Nairobi on sodomy charges, after his 26-year-old Secretary made a complaint at the Police Station to the effect that Father Kizito sexually attacked him.
The Attorney General of Kenya cleared Fr Kizito of all the 2009 sexual allegations. For the investigations never found a shred of evidence to support the accusations. In the Press Release we therefore read: In a letter dated December 1 2010, Mrs. Alice Ondiek, Deputy Prosecuting Counsel in the Kenya Attorney General’s Chambers, writes under instruction from the same A.G., to the Director of the Criminal Investigation in Nairobi on the matter of the inquiry into allegations of unnatural offences at Kivuli Centre (Nairobi) by Fr. Renato Sesana, alias Fr Kizito against young boys.
Mrs. Ondiek states ‘I am pleased to notify you that the file was placed before the Hon. Attorney General who after perusal on the same has directed as follows: there is no sufficient evidence to prosecute the suspect.’
Even for the new allegations of May 26 this year, no evidence was found to implicate Fr. Kizito. So Police released him. A Kenyan newspaper, Daily Nation, reported thus, Catholic priest Renato Kizito Sesana was released on Friday after investigators said medical tests had failed to tie him to sexual abuse accusation.
The truth has triumphed over lies. Congratulations Fr. Kizito and May God bless you.
Dominic Vincent Nkoyoyo
Monastery Val Notre-Dame
Canada.
Deep down in my heart I feel and believe that Fr Renato Sesana Kizito twice accused of sexual scandals is truly innocent. If I am wrong may the merciful God forgive me. Therefore, I invite all those who feel the deep pains and sorrows father Kizito is going through because of these humiliating charges levelled against him, to do whatever they can to repair his damaged image and name.
And let us try to console him with our prayers and in any other possible way in order to alleviate his miseries and sorrows. For it is not easy to singlehandedly handle the devastating effects of false sexual allegations. In addition, everybody should know that false sexual allegation is a crime and an act of brutality. It amounts to psychological torture and character assassination.
Sexual scandal charges, false or true, are always very damaging to any given human being. And they can be levelled against anybody you and me included! They damage Presidents of nations, prominent politicians, top military officers, Bishops, priests, Chief Executive Officers, medical doctors, university professors, schoolteachers, village elders and the common person on the street.
Right now, the former chief of the International Monetary Fund is under scrutiny over charges of sexual assault. The New York Times of 14 May this year in an article : I.M.F. Chief, Apprehended at Airport, Is Accused of Sexual Attack, reported thus, The managing director of the International Monetary Fund, Dominique Strauss-Kahn, was taken off an Air France plane at Kennedy International Airport … in connection with the sexual attack of a maid. On Wednesday 18 May this year, he resigned his post.
In Italy Prime Minister Silvio Berlusconi has sexual allegations to answer in court ! The article : Berlusconi to stand trial in teen sex case, posted by msnbc.com on 15 February this year, reports thus, The 74- year-old Italian premier was ordered Tuesday to stand trial on charges that he paid a 17-year-old Moroccan girl for sex…an offense that, if proven, could see him barred permanently from public office and even jailed.
In Turkey, as many as 10 prominent politicians have resigned in May this year amid allegations of sexual scandals. One source says that six senior politicians in a Turkish opposition party resigned amid a sex video scandal that could have far-reaching consequences in the June 12 elections. The same source goes on to add that four top members of the hard-line nationalist group resigned earlier this month because of similar videos.
Other offences like : corruption, fighting, caught drunk while driving, bounced cheques, illegal possession of a fire arm, drug trafficking etc are also damaging but not as much as sexual scandals. This is why people who seek to totally ruin another persons name, make every effort to connect them to a sexual scandal ! And sometimes they even pay big sums of money to make sexual traps for them! Sexual scandal allegations inflict maximum damage on a person’s name, image and personality.
Our heads or minds are tuned in such a way that they think more about sexual matters than say corruption or drug trafficking! We may spend several days without thinking about drug trafficking but it is almost impossible to spend a day without sexual thoughts passing through our heads! This is why sexual allegations attract enormous public attention and interest! And it is one of the reasons why those who want to destroy Fr. Kizito are making everything possible to connect him with sexual scandals.
Sexual scandals are also very damaging because our sexuality touches our very dignity as human beings! Self-respect and respect for others implies that we handle our sexuality in a proper way. Sexual scandals inflict damage on the victim’s dignity and ego. For this reason they generate a public out-cry and anger against the alleged offender. This again explains why those who seek to take over Koinonian property are constantly making sexual allegations against Fr Renato Kizito. They want the public to turn against him and force him out of office!
They began their campaign of accusations against the priest way back in 2009. A reliable source thus says, In June 2009 Father Kizito was accused of having sexual intercourse with boys hosted in his community. The priest denied the allegations, saying the properties of Koinonian Community were the real targets of the people behind the accusations. On May 26, 2011, he was arrested in Nairobi on sodomy charges, after his 26-year-old Secretary made a complaint at the Police Station to the effect that Father Kizito sexually attacked him.
The Attorney General of Kenya cleared Fr Kizito of all the 2009 sexual allegations. For the investigations never found a shred of evidence to support the accusations. In the Press Release we therefore read: In a letter dated December 1 2010, Mrs. Alice Ondiek, Deputy Prosecuting Counsel in the Kenya Attorney General’s Chambers, writes under instruction from the same A.G., to the Director of the Criminal Investigation in Nairobi on the matter of the inquiry into allegations of unnatural offences at Kivuli Centre (Nairobi) by Fr. Renato Sesana, alias Fr Kizito against young boys.
Mrs. Ondiek states ‘I am pleased to notify you that the file was placed before the Hon. Attorney General who after perusal on the same has directed as follows: there is no sufficient evidence to prosecute the suspect.’
Even for the new allegations of May 26 this year, no evidence was found to implicate Fr. Kizito. So Police released him. A Kenyan newspaper, Daily Nation, reported thus, Catholic priest Renato Kizito Sesana was released on Friday after investigators said medical tests had failed to tie him to sexual abuse accusation.
The truth has triumphed over lies. Congratulations Fr. Kizito and May God bless you.
Dominic Vincent Nkoyoyo
Monastery Val Notre-Dame
Canada.
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