A REFLEXION ON THE CONVERSION OF PERSECUTOR: SAINT PAUL
Acts 22:3-16
If salvation came to us through the cross, then the latter becomes clearly a way through which the expiation of our sins, the cleansing of our stained mind and heart, is carried out before we are actually restored to our primeval image, that which God gave us at the creation of the universe, as narrated in the two first chapters of the Book of Genesis. In this context of the way of the cross, any moment of persecutions and tribulations is seen in the light of our faith to the crucified Christ, not as moments of disgrace but of grace.
The conversion of Paul is one of the amazing manifestations of God’s grace, forgiveness and power to empower what human eyes may judge as unworthy disgrace. It’s clear that Paul was out there on a specific mission: “to persecute the newly growing Christian Church by arresting and eventually killing its followers.” It’s exactly there that the Light of the Lord shone in his darkness. That’s where I remember the English saying that “every cloud has a silver lining.” Obviously bad situations may bear some glittering lights in them if at all we are able to sail beyond the large and “cast the net into the deep.”
The occasion of Paul, the converted persecutor, prompts me to rethink about the current Christian persecutions by other religions such as Islam (in several parts of the world, recently in Egypt) and Buddhism (in some parts of India), all of them brothers of ours, sharing the same gift of human life from the same God that we do call with different names as the late South-African Reggae Star Lucky Dube put it in his song “Jah live”: “Some call him Jah, some Allah, some God… but He cares for everyone…”
As the persecution of the Christian Church is reawakening, it appears to me that our reading and interpretation of the situation is widely biased and blinded by the “Americanized or the Westernized vision of Islam.” And this unilateral narrowed vision impedes us from grasping the situation in a more eclectic approach that would bring together history, faith, reason and our commitment and witness as Christians in the world. The Americanized/Westernized vision of Islam associates the latter with “terrorism”, a widely shared vision in the West. I am equally amazed that the counter position comes from the same America and through a lay leader in the person of President Barrack Obama whose moderate approach seems to balance this unilaterally minded vision (Cf. his positive statement when Muslims wanted to build a Mosque on Ground zero where the two Towers of the World Trade Center were blown off). His speech was very conciliating and urging the American people, and all of us by extension, to forego any form of “hate speech” and use in our language “the words that heal” instead of “words that wound” (Cf. his latest speech in Tucson/Arizona when he visited a recovering Gabrielle Giffords in her hospital bed after being shot in the head).
First of all, I want to state clearly that I’ve no intention whatsoever to provide any form of apology to terrorism. As a Christian believer, a priest, a free thinker and a student in Communication and Mass Media, I fundamentally subscribe for a peaceful world with religious, political, ideological and social tolerance. No one has the right to take people’s life as this pertains to God alone, the Creator of life. I simply find absurd and narrow minded this association of some Religions to “terrorism.” This is, to my humble opinion, a real easy short cut, a cheap way of pointing quickly a finger at someone else without looking deep inside on our own side. So I wonder as I ponder on the grace of Saint Paul, “the converted persecutor”, isn’t there any other way of reading history, using different lenses than the most popular current one viewing only the surface? Beyond the gruesome events of terrorism here and there, isn’t there any meaning that God is trying to communicate to us as Christians in the nightmare of modern liberalism and terrorism? If in the past, God did use pagan Kings like Nebuchadnezzar to make his glory be known by his chosen people Israel, what impedes Him today to use some other historical circumstances to make us re-question our own journey in the world as far as our Christian commitment or witness is concerned? My suggestion is therefore a wider and eclectic reading of the reality that brings us back to ourselves, inside our own home in order to see if we are not in some ways responsible for letting other alternatives thrive, looking better than our Christian faith; or giving an opportunity to others to express their emotional outburst at the extreme.
Are you responsible? “Yes, I am!” is my answer after a number of considerations that I would like to share in this short reflection. If you find yourself challenged, then let us look together for words that heal and restore peace with our different brothers in dialogue. If you hold a different opinion than mine, then let me know so that we may grow together in our reading of reality as it unfolds itself.
History taught me that somewhere along the line, crusades were organized around the 15th-17th Centuries to establish Christianity in the West and fight against all the infidels. I do not remember if that was called “terrorism”, maybe the word did not yet exist, or at least was not yet on the limelight like today. What do I think in my mind and feel in my heart when others are using methods I did use in the past to repress their freedom of religion? They probably felt the same way I feel right now. The fact that I was not physically there to witness the crusades does not alter my historical link to this dark past (Just as the West does with the story of slavery in Africa). Without ratifying the concept of “holy wars,” I simply wonder if this is not somehow part of the process of religious development in human history, taking in account the fact that a religion such as Islam for instance, takes its roots in the year 622 of our era, 7 centuries after Christianity. Such an argument would not apply for Buddhism or some other religions older than Christianity.
History taught me that from independence in 1960 until now, most if not all leaders of my country, D.R. Congo were and are Christians, even former students in Seminaries, as these were the best learning Institutions in our African countries during colonization and at the dawn of our independence. I did not hear any Muslim name in our governments, maybe one or two. All my presidents, from “Joseph” Kasa-vubu to “Joseph” Kabila, passing through “Joseph”-“Désiré” Mobutu and Laurent-“Désiré” Kabila, were and are all Christians, possess Christian names and go to different Christian services, especially on Sundays. The D.R. Congo population is Christian in majority (over 50 %)… Yet we can see the stark contrast! How much all these seeds, not necessarily fruits, of Christianity, except the first Joseph, have wrecked our very rich country with their drunkenness of power, greed and selfishness! Most leaders and people continue mixing both Christian faith and some occult and traditional practices, ranging from animist and fetishist rituals to stark devil worshipping where human blood is used.
History taught me that the West has become extremely democratic that it is terminally ailing from a thorough and stubborn amnesia of its Christian roots of development that brought it to the peak of its medieval and early modern glory. In the name of democracy and human freedom, the West has trampled down several values and removed all Christian symbols, namely the cross of Christ, from their schools so that children may have no reference to any form of religion. The West has forbidden prayers to avoid any form of discrimination and allow religious freedom in Christian schools; the other religions did not do that, they are still maintaining their non negotiable traditions in schools. In the name of the same democracy, the West has let children become stronger and fight their own parents, those from whom God gave them life, accusing them to the police and having them jailed for not fulfilling their rights; the other religions did not do that! While the Bible clearly condemns homosexuality, some Christian Churches tolerate the ordination of homosexual pastors and nurture paedophiles in the name of freedom as if the Word of God has changed for modern Christianity… and with no one protest, homosexuality has been simply cancelled from the list of psychological deviations to become a natural, free and fulfilling sexual orientation! This mentality is in the process of its exportation across the globe! Oh! Even our fellow non-rational creatures, our cows and goats, cocks and hens, domesticated in our animal husbandries know the difference between male and female; ask them, they also know the right and natural sexual orientation better than the so-called human animal!
History taught me that my people back home were practicing agriculture before we missionaries – I’m one of them – brought them salt and sweets, shirts and shoes and began dishing out money to serve their needs under the beautiful evangelical intention of “helping the poor”. We infantilized them instead of making them mature persons with the development of their hard working skills. And we still continue doing so, stripping them from any human self worth and dignity while we should rather empower them and raise them up from the ash heap by the products of their sweat, to be faithful to the God’s given mandate in the book of Genesis. From hard workers and tough survivors against natural disasters, we turned our people into lazy expectants settled in the disastrous belief that “they got nothing and their salvation has to come from elsewhere.” And in the world global context, “if you’ve got nothing, you are nothing!”
History taught me that not so long ago, a Christian Western president called “Gushing War Blades” (I’m still expecting the Ocampo sword to fall upon him! Unfortunately it won’t!). GWB stubbornly waged a war in some Middle-East country, home for thousand of Muslims, because their hung leader, Salaam Hell, was suspected to have weapons of mass destruction. Nothing of the kind was found but the so called “World saviors” are still present there and no peace is found yet. Wonder! No one raised a voice to term that “terrorism”! In my own country, D.R. Congo, 6.000.000 people have lost their lives, thousands of women raped, mutilated of their lips and body parts with devilish cruelty… and recently, one nun, the former General Superior of the Augustinian Sisters of Dungu was coldly riddled with bullets by the LRA rebels… Aren’t some of Christian Super powers behind all these gruesome sceneries… letting African puppet leaders serve faithfully their interests at the expenses of our beloved people, the very people of God… still nobody calls that “terrorism”!
Then I wonder if the term “terrorism” is only applicable when the killing is initiated by others, different from us? Does it have a discriminatory meaning depending on denominations and geographical situations; or does it have a universal meaning applicable to all similar situations around the world? Or is it used only when it’s linked with suicide bombers and saved for planes bombing and other weapon and missile strikes? Isn’t the fight against “terrorism”, within the so called “Axis of evil”, as referred to by the World Salvation Legion, another way of perpetuating this “terrorism” and justifying their exorbitant military expenses and their economic invasions of poor countries rich in petrol and minerals? Have we thoroughly investigated the reasons why this terrorism begun and still goes on? Is it the right method to deal with consequences while causes are neither solved nor even addressed?
I think, in my humble perspective, that there is a tremendous inconsistency between professed values and the real commitment to the witness of faith. Somewhere, deep down in their confused minds and hearts, our people are hoping for some better alternatives even though they are still hanging around with the known status quo already offered. Maybe that is why others find it relatively easy to fish in our Christian ponds.
My heartfelt acknowledgement goes to all great Christian leaders whose struggles and witness brought a palpable social impact felt beyond their geographical boundaries. I particularly think of Reverend Pastor Martin Luther King in the USA (Martyr of the fight against discrimination of the black people), Bishop Desmond Tutu in South-Africa (living icon of the fall of Apartheid), Mother Teresa of Calcutta (Blessed woman having given herself totally for the dignity of the poor), Bishop Oscar Romero in Peru (Martyr for the defense of the poor natives)… and all world Christian disciples who have dedicated or sacrificed their lives for the incarnation of the liberating message of Christ’s Gospel without bending low or keeping a compromising silence in the face of peoples’ oppression. Such witness is needed to reaffirm our faith in Christ within a world seemingly loosing the compass. We ought to follow such steady examples in our search for and restoration of human dignity in its divinely anthropological roots of “beings created in God’s image.” I do believe that if we’re walking towards such a witnessing direction “to become light and salt of the earth”, then persecution, part of the ongoing process of Christ’s cross in the fight between light and darkness, will have some sparkling light on “some new Paul’s” of our time, falling from their domineering horses and responding to some peculiar questions leading them to “some conversion”, not necessarily Christian but “Godly grounded.”
Fr. Nhessy, NKULU ILAND, imc.
Friday, May 6, 2011
Thursday, April 28, 2011
A Critical response to the Article “Are you a Sperm Donor?”
By Fr Pascal Mwambi Mwakio,*
This is a reaction to the Saturday magazine in one of the Kenyan local dailies story, “are you a sperm donor? from the website www.nation.co.ke (posted Friday, April 22, 2011 at 18:00). Sperm banks (from anonymous donors) are widely known for artificial insemination/fertilization purposes through the in vitro fertilization. This is mainly for women or men (married) with pathologies regarding their reproductive system.
When donation of sperms come from the husband of the same marriage, then this is referred to as homologous artificial fertilization (artificial insemination by husband AIH), but when the male gametes come from a different man apart from the husband, this is called heterologous artificial fertilization (artificial insemination by donor (AID). The legal, ethical and moral issues involved are enormous in case of AID.
Morally, these techniques are illicit and immoral whereby they involve substitution of the conjugal act (sexual relationship) of the couples; lack of respect to the conceived lives (normally more embryos are ‘created’ at the same time); lack of dignity in the manipulation of lives conceived; loss of lives and separation between the sexual union and procreation of children in case of fertilization in the test tube (in vitro fertilization).
The story of Marion, (probably a pseudo name), as used in the article, portrays lack of seriousness in these complicated issues. The use of sperm donation for purposes of beauty and attractiveness, through genetic selection is a setback and not really a progress. It takes us back to the Nazism era whereby discrimination of some human beings was practiced.
It is lack of fidelity in marriage for a married woman to prey for other man’s sperms other than their husbands for whatever reason at all. Physical beauty or attraction is accidental to the dignity of human beings. It may reduce some chances of recognition, for instance in beauty contests or models, but it does not diminish somebody’s dignity and respect. It is unfortunate to associate these traits with success and failure or with worthiness of a child.
It seems a contradiction (except for adoption and marriages whereby children fathered by other man existed before) to want to have a husband who is not the father of your children. A wife/husband who really loves her/his married partner cannot lie or ‘fake’ pregnancy with another person.
Rather than aesthetic reasons, the story of Marion seems driven by infidelity. She did not disclose or agree with her husband about the heterologous fertilization, although consent does not approve this case. She kept it secret to herself and I believe still secret to her children. Legal complications will arise eventually pertaining paternity and progeny.
The child born out of such a situation would have two fathers, a biological (the sperm donor) and a social one (the husband of Marion). The child will be a legitimate son/daughter to the mother, but not to the husband. This means that the child can have disclaimer rights (to disown) to the social father and claim progeny to the biological father. The social father can also disown the children not born legally from their marriage. Legitimate children are those born out of a valid marriage; born by a married woman; conceived by action of husband and in stability of marriage. In the case of sperm donation by a (known or anonymous) donor, conception is not by husband’s action. Children born out of heterologous fertilization and those involving selection of traits, are prone to Psychological problems. The psychosocial integrity of the child is not respected when another man donates the sperm.
The question asked by the child may be why this happened. This child becomes a ‘product’ of somebody else’s choice. “I am attractive or beautiful because mum wanted me this way”. How will these ‘attractive children’ view those considered as not attractive? Marion calls her husband ‘plain’ because he lacks these traits. All this leads to a form of discrimination and lack of respect to persons lacking the character traits we desire. We should learn to accept others as they are, and not for how they appear.
If Marion would still love unattractive children born from the sperm donor, just in case the attractive traits were not transmitted, then why can’t she accept children by her husband who was not good looking? It seems there are other reasons for preying sperm donors. Marion’s husband does not seem to have any problem with fertility. If she did not use in vitro fertilization, normally used for such cases, then she committed and sought adultery willingly with the sperm donor.
Thanks to biomedical technology, there is a possibility of proving biological parents of a particular child. Marion imagines that the possibilities of her husband finding out the really father of his children are nil. It would not be unwise for parents who doubt their partner’s fidelity to go for DNA test to prove who the biological parent of the children is. Days are long gone for the Latin phrase mater semper certa est, pater numquam, meaning that the mother is always certain, but never the father (is more difficult to prove).
DNA test has come in handy. This however, may not be a very good approach since it may create more disunity than unity where mere doubts exist. The presumption of law that the father of a child born during marriage is the husband of the wife may need to be reviewed. Men should be careful about women who are out to exploit them to donate their gametes for selfish and eugenic reasons.
The sperm donor story shows lack of serious commitment to marriage, an institution designed by the creator Himself. This mentality can lead young mature boys, for economic gains, to sell their sperms to women who are in search of male gametes or to sperm banks.
Marriage is a covenantal relationship between a male and a female, geared towards procreation of children. Children in marriage are a fruit of the union between the husband and wife. Children have a right to be born out of matrimony where both the husband and wife have paternal (and maternal) project. This ought to be respected. I hope that not all who read the article presented by Marion will take her serious and that they will defend their fidelity in marriage welcoming and respecting children, no matter their physical characteristics, as a gift from God, with same dignity as any other child. Artificial insemination by donor remains therefore substitutive of the proper subject the husband, in the conjugal act.
*Fr Pascal Mwambi Mwakio is a catholic priest from Mombasa Archdiocese, Kenya. He is currently a student of masters in bioethics at Regina Apostolorum University, Rome-Italy.
This is a reaction to the Saturday magazine in one of the Kenyan local dailies story, “are you a sperm donor? from the website www.nation.co.ke (posted Friday, April 22, 2011 at 18:00). Sperm banks (from anonymous donors) are widely known for artificial insemination/fertilization purposes through the in vitro fertilization. This is mainly for women or men (married) with pathologies regarding their reproductive system.
When donation of sperms come from the husband of the same marriage, then this is referred to as homologous artificial fertilization (artificial insemination by husband AIH), but when the male gametes come from a different man apart from the husband, this is called heterologous artificial fertilization (artificial insemination by donor (AID). The legal, ethical and moral issues involved are enormous in case of AID.
Morally, these techniques are illicit and immoral whereby they involve substitution of the conjugal act (sexual relationship) of the couples; lack of respect to the conceived lives (normally more embryos are ‘created’ at the same time); lack of dignity in the manipulation of lives conceived; loss of lives and separation between the sexual union and procreation of children in case of fertilization in the test tube (in vitro fertilization).
The story of Marion, (probably a pseudo name), as used in the article, portrays lack of seriousness in these complicated issues. The use of sperm donation for purposes of beauty and attractiveness, through genetic selection is a setback and not really a progress. It takes us back to the Nazism era whereby discrimination of some human beings was practiced.
It is lack of fidelity in marriage for a married woman to prey for other man’s sperms other than their husbands for whatever reason at all. Physical beauty or attraction is accidental to the dignity of human beings. It may reduce some chances of recognition, for instance in beauty contests or models, but it does not diminish somebody’s dignity and respect. It is unfortunate to associate these traits with success and failure or with worthiness of a child.
It seems a contradiction (except for adoption and marriages whereby children fathered by other man existed before) to want to have a husband who is not the father of your children. A wife/husband who really loves her/his married partner cannot lie or ‘fake’ pregnancy with another person.
Rather than aesthetic reasons, the story of Marion seems driven by infidelity. She did not disclose or agree with her husband about the heterologous fertilization, although consent does not approve this case. She kept it secret to herself and I believe still secret to her children. Legal complications will arise eventually pertaining paternity and progeny.
The child born out of such a situation would have two fathers, a biological (the sperm donor) and a social one (the husband of Marion). The child will be a legitimate son/daughter to the mother, but not to the husband. This means that the child can have disclaimer rights (to disown) to the social father and claim progeny to the biological father. The social father can also disown the children not born legally from their marriage. Legitimate children are those born out of a valid marriage; born by a married woman; conceived by action of husband and in stability of marriage. In the case of sperm donation by a (known or anonymous) donor, conception is not by husband’s action. Children born out of heterologous fertilization and those involving selection of traits, are prone to Psychological problems. The psychosocial integrity of the child is not respected when another man donates the sperm.
The question asked by the child may be why this happened. This child becomes a ‘product’ of somebody else’s choice. “I am attractive or beautiful because mum wanted me this way”. How will these ‘attractive children’ view those considered as not attractive? Marion calls her husband ‘plain’ because he lacks these traits. All this leads to a form of discrimination and lack of respect to persons lacking the character traits we desire. We should learn to accept others as they are, and not for how they appear.
If Marion would still love unattractive children born from the sperm donor, just in case the attractive traits were not transmitted, then why can’t she accept children by her husband who was not good looking? It seems there are other reasons for preying sperm donors. Marion’s husband does not seem to have any problem with fertility. If she did not use in vitro fertilization, normally used for such cases, then she committed and sought adultery willingly with the sperm donor.
Thanks to biomedical technology, there is a possibility of proving biological parents of a particular child. Marion imagines that the possibilities of her husband finding out the really father of his children are nil. It would not be unwise for parents who doubt their partner’s fidelity to go for DNA test to prove who the biological parent of the children is. Days are long gone for the Latin phrase mater semper certa est, pater numquam, meaning that the mother is always certain, but never the father (is more difficult to prove).
DNA test has come in handy. This however, may not be a very good approach since it may create more disunity than unity where mere doubts exist. The presumption of law that the father of a child born during marriage is the husband of the wife may need to be reviewed. Men should be careful about women who are out to exploit them to donate their gametes for selfish and eugenic reasons.
The sperm donor story shows lack of serious commitment to marriage, an institution designed by the creator Himself. This mentality can lead young mature boys, for economic gains, to sell their sperms to women who are in search of male gametes or to sperm banks.
Marriage is a covenantal relationship between a male and a female, geared towards procreation of children. Children in marriage are a fruit of the union between the husband and wife. Children have a right to be born out of matrimony where both the husband and wife have paternal (and maternal) project. This ought to be respected. I hope that not all who read the article presented by Marion will take her serious and that they will defend their fidelity in marriage welcoming and respecting children, no matter their physical characteristics, as a gift from God, with same dignity as any other child. Artificial insemination by donor remains therefore substitutive of the proper subject the husband, in the conjugal act.
*Fr Pascal Mwambi Mwakio is a catholic priest from Mombasa Archdiocese, Kenya. He is currently a student of masters in bioethics at Regina Apostolorum University, Rome-Italy.
Tuesday, April 19, 2011
Political Leaders must Promote Inter-Ethnic Understanding
ARTICLE 19 reminds Kenya’s political leaders to promote intercultural understanding through their speeches and actions by refraining from making statements that undermine equality and fuel inter-ethnic tensions. The responsibilities of political leaders are especially vital at this time of heightened tensions in Kenya surrounding two ongoing cases against six prominent Kenyans before the International Criminal Court (ICC)…[Readmore]
Introduction
ARTICLE 19 is concerned about the escalating levels of inter-ethnic tensions in Kenya. This tense atmosphere stems from discussions currently taking place in the country relating to two ongoing cases against six prominent Kenyans at the ICC as well as recent comments made by Deputy Prime Minister Uhuru Kenyatta and former Education Minister William Ruto – at recent rallies and in the media. Comments made by some members of parliament attending a rally against the ICC process on Monday 4 April and on Monday 11 April have also contributed to fuelling tensions within the country.
International Criminal Court: process
The two ongoing cases against six Kenyans accused of having committed crimes against humanity have attracted a huge degree of interest in Kenya, and beyond. The so-called “Ocampo Six” are accused of being the main perpetrators of the 2007-2008 post-election violence that claimed more than 1,300 lives and forcefully displaced over 650,000. They include some of the most powerful people in the country such as Uhuru Kenyatta, Deputy Prime Minister, finance minister, the son of Kenya’s first president, Jomo Kenyatta, and the perceived leader of the Kikuyu tribe; Francis Muthaura, head of the public service and Cabinet Secretary; William Ruto, the former education minister and the perceived leader of the Kalenjin ethnic group; and Hussein Ali, the former policy chief. Each of the “Ocampo Six” maintains their innocence.
The ICC issued summonses in relation to each of the six individuals following requests by the ICC Prosecutor in December 2010. The first three defendants – William Ruto and Henry Kosgey, both until recently cabinet ministers, parliamentarians and senior members of the Orange Democratic Movement, and Joshua Sang, the head of KASS FM, a radio station – are accused of committing crimes against humanity. The charges include murder, forcible transfer and persecution of perceived supporters of President Mwai Kibaki’s Party of National Unity. The three remaining defendants – Francis Muthaura, Uhuru Kenyatta, and Hussein Ali, who was chief of police during the violence – are accused of committing crimes against humanity, including through murder, forcible transfer of population, rape and other forms of sexual violence, and persecution by employing the services of a known criminal gang called Mungiki, to carry out attacks against perceived Orange Democratic Movement supporters. They are also accused of instructing the police not to interfere with these attacks or bring the perpetrators to justice.
The ICC’s involvement in the “Ocampo Six” case stems from the failure of Kenya’s coalition government to set up a credible local tribunal to try those responsible for the ethnic attacks during the post-election violence in 2007-2008, which had its roots in politically inspired violence of earlier decades dating back to the independence, in 1963.
The Kenyan government has attempted to challenge the ICC prosecutions over the admissibility of the case arguing that justice can be dispensed locally. However, Kenya’s justice system has failed to hold to account any of the perpetrators of the post-election violence in any of the over 3500 cases reported and under investigation. The Kenyan government has also appealed to the UN Security Council, which has refused to intervene, to defer the international charges against the “Ocampo Six” for a year. In sharp contrast to the attitude of their government, most Kenyans support the ICC process. A poll published on Tuesday 5 April 2011 by the research firm Synovate indicated that 61% of Kenyans wanted the trials to proceed at the Hague.
The ICC has set the confirmation of charges hearing in the cases of Ruto, Kosgey and Sang for 1 September 2011 and in the cases of Muthaura, Kenyatta and Hussein Ali for 21 September 2011.
Escalating inter-ethnic tensions
Although four of the six suspects have kept a relatively low profile since being named by the ICC Prosecutor in December 2010, Kenyatta and Ruto have made highly publicised speeches at rallies and “prayer tours” around the country in an attempt to discredit the ICC process and to cause public disaffection against Raila Odinga.
These rallies have transformed into venues for ethnic mobilisation and recall the increasing tensions that led up to the 2007 elections. Although Kenyatta and Ruto deny that their speeches spread ethnic hatred, it is apparent that their speeches which “abuse, ridicule and provoke others … sow the seeds of discord that can easily manifest themselves in violence” and a new wave of bloodshed in Kenya. The situation has prompted the country’s leading newspaper, The Daily Nation, to argue: “unless checked, these politicians will lead this country into anarchy” (Editorial, The Daily Nation, 4 April 2011).
The ICC itself has indicated its concern about the dangers of such speeches upon a new bout of violence in Kenya. At the pre-trial hearing of Ruto, Kosgey and Sang, Judge Ekaterina Trendafilova indicated that: “It came to the knowledge of the chamber by way of following some articles in the Kenyan newspapers that there are some movements towards re-triggering the violence in the country by way of using some dangerous speeches.” Judge Trendafilova said that such activities were a breach of a key condition imposed on the suspects when the summonses were issued on 8 March 2011, although she did not single out any specific individuals. Failure to heed the warning of the ICC, however, could lead to the replacement of the summonses to appear with arrest warrants for those found in breach of the conditions.
In defiance of the ICC warning, supporters of Kenyatta and Ruto have subsequently indicated that these men will continue to speak out against the ICC and their cases. The supporters also indicate that Kenyatta, Ruto, the other members of the Ocampo Six and the supporters themselves should be free to talk as they wish.
Responsibilities of Political Figures and the Media, Obligations on the State
ARTICLE 19 reminds all state and political actors in Kenya that the rights to freedom of expression and equality are universal, interdependent and indivisible human rights. Put differently, these rights are mutually reinforcing and can only be properly realized if they are promoted at the same time.
ARTICLE 19 reminds politicians and other leadership figures – including the “Ocampo Six” – that they have responsibilities to avoid making statements that promote discrimination on ethnic grounds or undermine equality in Kenya. These political figures should instead take advantage of their positions to promote intercultural and inter-ethnic understanding, including by contesting where appropriate, discriminatory statements or behavior.
Furthermore, ARTICLE 19 recommends that Kenyan media should, take care to report in context and in a factual and sensitive manner whilst ensuring acts of discrimination and the harm caused by them are brought to the attention of the public. The media should also avoid unnecessary references to ethnicity and other group characteristics that may promote intolerance, but take steps to ensure that their workforces are diverse and they address issues that concern all ethnic groups.
The responsibilities of political and other leadership figures and the media have been elaborated upon in the Camden Principles on Freedom of Expression and Equality. ARTICLE 19 draws attention to the Camden Principles as they are especially relevant to the situation in Kenya at this time.
ARTICLE 19 is an independent human rights organisation that works around the world to protect and promote the right to freedom of expression. It takes its name from Article 19 of the Universal Declaration of Human Rights, which guarantees free speech.
For more information contact: Henry Maina, Director, ARTICLE 19 Kenya +254 20 3862230-2 or Email: henry@article19.org or Mona Samari, Senior Press Officer ARTICLE 19, + 44 207 324 2510 or email mona@article19.org
Introduction
ARTICLE 19 is concerned about the escalating levels of inter-ethnic tensions in Kenya. This tense atmosphere stems from discussions currently taking place in the country relating to two ongoing cases against six prominent Kenyans at the ICC as well as recent comments made by Deputy Prime Minister Uhuru Kenyatta and former Education Minister William Ruto – at recent rallies and in the media. Comments made by some members of parliament attending a rally against the ICC process on Monday 4 April and on Monday 11 April have also contributed to fuelling tensions within the country.
International Criminal Court: process
The two ongoing cases against six Kenyans accused of having committed crimes against humanity have attracted a huge degree of interest in Kenya, and beyond. The so-called “Ocampo Six” are accused of being the main perpetrators of the 2007-2008 post-election violence that claimed more than 1,300 lives and forcefully displaced over 650,000. They include some of the most powerful people in the country such as Uhuru Kenyatta, Deputy Prime Minister, finance minister, the son of Kenya’s first president, Jomo Kenyatta, and the perceived leader of the Kikuyu tribe; Francis Muthaura, head of the public service and Cabinet Secretary; William Ruto, the former education minister and the perceived leader of the Kalenjin ethnic group; and Hussein Ali, the former policy chief. Each of the “Ocampo Six” maintains their innocence.
The ICC issued summonses in relation to each of the six individuals following requests by the ICC Prosecutor in December 2010. The first three defendants – William Ruto and Henry Kosgey, both until recently cabinet ministers, parliamentarians and senior members of the Orange Democratic Movement, and Joshua Sang, the head of KASS FM, a radio station – are accused of committing crimes against humanity. The charges include murder, forcible transfer and persecution of perceived supporters of President Mwai Kibaki’s Party of National Unity. The three remaining defendants – Francis Muthaura, Uhuru Kenyatta, and Hussein Ali, who was chief of police during the violence – are accused of committing crimes against humanity, including through murder, forcible transfer of population, rape and other forms of sexual violence, and persecution by employing the services of a known criminal gang called Mungiki, to carry out attacks against perceived Orange Democratic Movement supporters. They are also accused of instructing the police not to interfere with these attacks or bring the perpetrators to justice.
The ICC’s involvement in the “Ocampo Six” case stems from the failure of Kenya’s coalition government to set up a credible local tribunal to try those responsible for the ethnic attacks during the post-election violence in 2007-2008, which had its roots in politically inspired violence of earlier decades dating back to the independence, in 1963.
The Kenyan government has attempted to challenge the ICC prosecutions over the admissibility of the case arguing that justice can be dispensed locally. However, Kenya’s justice system has failed to hold to account any of the perpetrators of the post-election violence in any of the over 3500 cases reported and under investigation. The Kenyan government has also appealed to the UN Security Council, which has refused to intervene, to defer the international charges against the “Ocampo Six” for a year. In sharp contrast to the attitude of their government, most Kenyans support the ICC process. A poll published on Tuesday 5 April 2011 by the research firm Synovate indicated that 61% of Kenyans wanted the trials to proceed at the Hague.
The ICC has set the confirmation of charges hearing in the cases of Ruto, Kosgey and Sang for 1 September 2011 and in the cases of Muthaura, Kenyatta and Hussein Ali for 21 September 2011.
Escalating inter-ethnic tensions
Although four of the six suspects have kept a relatively low profile since being named by the ICC Prosecutor in December 2010, Kenyatta and Ruto have made highly publicised speeches at rallies and “prayer tours” around the country in an attempt to discredit the ICC process and to cause public disaffection against Raila Odinga.
These rallies have transformed into venues for ethnic mobilisation and recall the increasing tensions that led up to the 2007 elections. Although Kenyatta and Ruto deny that their speeches spread ethnic hatred, it is apparent that their speeches which “abuse, ridicule and provoke others … sow the seeds of discord that can easily manifest themselves in violence” and a new wave of bloodshed in Kenya. The situation has prompted the country’s leading newspaper, The Daily Nation, to argue: “unless checked, these politicians will lead this country into anarchy” (Editorial, The Daily Nation, 4 April 2011).
The ICC itself has indicated its concern about the dangers of such speeches upon a new bout of violence in Kenya. At the pre-trial hearing of Ruto, Kosgey and Sang, Judge Ekaterina Trendafilova indicated that: “It came to the knowledge of the chamber by way of following some articles in the Kenyan newspapers that there are some movements towards re-triggering the violence in the country by way of using some dangerous speeches.” Judge Trendafilova said that such activities were a breach of a key condition imposed on the suspects when the summonses were issued on 8 March 2011, although she did not single out any specific individuals. Failure to heed the warning of the ICC, however, could lead to the replacement of the summonses to appear with arrest warrants for those found in breach of the conditions.
In defiance of the ICC warning, supporters of Kenyatta and Ruto have subsequently indicated that these men will continue to speak out against the ICC and their cases. The supporters also indicate that Kenyatta, Ruto, the other members of the Ocampo Six and the supporters themselves should be free to talk as they wish.
Responsibilities of Political Figures and the Media, Obligations on the State
ARTICLE 19 reminds all state and political actors in Kenya that the rights to freedom of expression and equality are universal, interdependent and indivisible human rights. Put differently, these rights are mutually reinforcing and can only be properly realized if they are promoted at the same time.
ARTICLE 19 reminds politicians and other leadership figures – including the “Ocampo Six” – that they have responsibilities to avoid making statements that promote discrimination on ethnic grounds or undermine equality in Kenya. These political figures should instead take advantage of their positions to promote intercultural and inter-ethnic understanding, including by contesting where appropriate, discriminatory statements or behavior.
Furthermore, ARTICLE 19 recommends that Kenyan media should, take care to report in context and in a factual and sensitive manner whilst ensuring acts of discrimination and the harm caused by them are brought to the attention of the public. The media should also avoid unnecessary references to ethnicity and other group characteristics that may promote intolerance, but take steps to ensure that their workforces are diverse and they address issues that concern all ethnic groups.
The responsibilities of political and other leadership figures and the media have been elaborated upon in the Camden Principles on Freedom of Expression and Equality. ARTICLE 19 draws attention to the Camden Principles as they are especially relevant to the situation in Kenya at this time.
ARTICLE 19 is an independent human rights organisation that works around the world to protect and promote the right to freedom of expression. It takes its name from Article 19 of the Universal Declaration of Human Rights, which guarantees free speech.
For more information contact: Henry Maina, Director, ARTICLE 19 Kenya +254 20 3862230-2 or Email: henry@article19.org or Mona Samari, Senior Press Officer ARTICLE 19, + 44 207 324 2510 or email mona@article19.org
Friday, April 15, 2011
The Long Easter Prayer of an Internally Displaced Child
By Father Nhessy Nkulu Iland, IMC,
Little Dewy attended Sunday mass and was so much impressed by the reading of John 11: 1-46 on the death and resurrection of Lazarus. “He cried in a loud voice, ‘Lazarus, come out!’”. “Come out!”… “Come out!”… “Come out!”… The preacher’s voice continued resounding in his ears long after the 43rd verse was read. He wondered how and when he was going to “come out” from the makeshift life he has been living since the post election violence shattered his dreams. A sudden strong desire to “come out” of his long lasting plight pulled out of his young and innocent heart a spontaneous prayer:
Lord Jesus Christ! You ordered Lazarus out of his tomb… Why don’t you just do that again for me now? For such a very long night, I have been in a tomb of hardships and misery with no hope to “come out” at all! Lord, I did not even know what elections were. I saw on that fateful morning daddy and mummy going to a poll station to cast their vote and give us a new president for our beloved motherland Kenya. Oh, Lord! I did not mind who would “come out” as president! I knew it would be a Kenyan leader, anyway I waited! Instead, oh Lord, all hell broke loose thereafter. I had no idea election meant trouble, killing, looting, running up and down… such a terrible nightmare! I would not like to see that happening again… Oh Lord, I beg you, spare me of that hell for the rest of my life!
Lord God! I had a warm shelter, food, clothes, school fees… You blessed me with hardworking daddy and mummy who took care of me. I had milk, sukuma, ugali and irio everyday… I had a future! But look how I’m living now, Lord! I tread from one place to another. I have no place to call home, no food, no clothes, no… nothing! Lord, did you see how my shack was blown off by the wind the other day it rained? Do you know how my strong daddy and sweet mummy are toiling to keep us all five children alive? The other day my little sister was sick and there was no money to take her to the hospital! My old brother was sent home from school since daddy could not pay his school fees! Yesterday we did not have enough food and we just don’t know if today we will find something to eat! Oh God! Can’t you see all that? Why don’t you say: “Come out!” and give us life again? Oh God, I beg you!
The other day, Lord, I heard a loud noise along the street and asked what was happening. I was told someone returned from Hague… Since I was hungry, Hague sounded in my ears like egg… I thought of the eggs I used to eat when I still had a place to call home! I don’t even know if those going there are really the ones who broke all hell loose on my people and me… But I know, Hague won’t bring back my eggs and my home too soon. Maybe Hague will take another decade, perhaps two, before it hatches the eggs sheltering those who brought violence and took away my dream for a better future. I wonder where I will be then, Lord, when Hague will be over!
That is why my dear Lord, I come to you today, begging you to dawn your sunrise into my long lasting night so that I may truly celebrate the resurrection of Christ, your son and my dearest brother! Sure, mummy always told me that we will rise at the end of time when you get back here; we won’t need homes, food, drinks, school fees… But now, Lord, I just need all that to stay alive and celebrate Easter. Why don’t you say it again: “Kenyans, sons and daughters of mine, come out of your tombs!”…
…the tomb of confusion of priorities where animals in our parks and orphanages are better protected and well taken care of than I, your son, for whom you created all these animals. They have now more rights than I. An elephant cannot be killed… I can be, anyway! It does not matter! Oh Lord, remove the splinter in our eyes so that we may “come out” of our tomb of confusion and give priority to our brothers and sisters, living beings created after your very image.
…the tomb of hate and division laying a wide gap between my people and those who took away our dream for the future. Almighty Lord, I beg you, extend the boundaries of our Eastern province to the Pacific coast of China; widen the Western province up to the USA beach! We will then “come out” of our tomb of tribal discrimination and nepotism to look at each other as brothers and sisters with no boundaries and with only one Father, you, the God of all Creation!
…the tomb of greed and selfishness worsening our sufferings day by day. Let the millions spent for luxurious trips and prestigious lawyers hired be used to build us better homes so that we may “come out” of the hot and unbearable shacks!
…the tomb that is prolonging our nightmare with vain and broken promises. Lord God, just as Christ, your son and our brother, became a man, let the words of our earthly powerful leaders turn into actions so that we may “come out” of the camps where, in inhumane conditions, are living in.
…the tomb of carelessness and irresponsibility making some of the people I always regarded with respect and esteem as my daddy utter words of threats endangering the next election. Lord, smooth their sharpened tongues so that we may, forever, “come out” of the tomb of violence.
…the tomb of stony indifference where we hardened and locked our hearts in hate, in lack of compassion and forgiveness. Oh, Lord! Give courage and humility to those who broke our life and dumped it into the tomb of gloom, to kneel down, feel sorry and ask for our forgiveness. In addition, give us too the compassion to forgive them. Remove in us the stone of indifference, Lord, and give us a new heart of flesh so that, as one people of the same Kenyan family, we may all “come out” of anger, bitterness, division, hate… to be able to forgive from the heart and love again.
…then “Hague” will be turned to “Hugs” of love and true forgiveness for a new era of justice, peace and unity… then Christ will rise in our peaceful hearts revived in the joy of the good news of Easter… then the light of the risen Christ will shine again in our warmer homes with milk and irio on our tables and bring back our sweet dream for a brotherly future of one Kenya, one people!
Little Dewy attended Sunday mass and was so much impressed by the reading of John 11: 1-46 on the death and resurrection of Lazarus. “He cried in a loud voice, ‘Lazarus, come out!’”. “Come out!”… “Come out!”… “Come out!”… The preacher’s voice continued resounding in his ears long after the 43rd verse was read. He wondered how and when he was going to “come out” from the makeshift life he has been living since the post election violence shattered his dreams. A sudden strong desire to “come out” of his long lasting plight pulled out of his young and innocent heart a spontaneous prayer:
Lord Jesus Christ! You ordered Lazarus out of his tomb… Why don’t you just do that again for me now? For such a very long night, I have been in a tomb of hardships and misery with no hope to “come out” at all! Lord, I did not even know what elections were. I saw on that fateful morning daddy and mummy going to a poll station to cast their vote and give us a new president for our beloved motherland Kenya. Oh, Lord! I did not mind who would “come out” as president! I knew it would be a Kenyan leader, anyway I waited! Instead, oh Lord, all hell broke loose thereafter. I had no idea election meant trouble, killing, looting, running up and down… such a terrible nightmare! I would not like to see that happening again… Oh Lord, I beg you, spare me of that hell for the rest of my life!
Lord God! I had a warm shelter, food, clothes, school fees… You blessed me with hardworking daddy and mummy who took care of me. I had milk, sukuma, ugali and irio everyday… I had a future! But look how I’m living now, Lord! I tread from one place to another. I have no place to call home, no food, no clothes, no… nothing! Lord, did you see how my shack was blown off by the wind the other day it rained? Do you know how my strong daddy and sweet mummy are toiling to keep us all five children alive? The other day my little sister was sick and there was no money to take her to the hospital! My old brother was sent home from school since daddy could not pay his school fees! Yesterday we did not have enough food and we just don’t know if today we will find something to eat! Oh God! Can’t you see all that? Why don’t you say: “Come out!” and give us life again? Oh God, I beg you!
The other day, Lord, I heard a loud noise along the street and asked what was happening. I was told someone returned from Hague… Since I was hungry, Hague sounded in my ears like egg… I thought of the eggs I used to eat when I still had a place to call home! I don’t even know if those going there are really the ones who broke all hell loose on my people and me… But I know, Hague won’t bring back my eggs and my home too soon. Maybe Hague will take another decade, perhaps two, before it hatches the eggs sheltering those who brought violence and took away my dream for a better future. I wonder where I will be then, Lord, when Hague will be over!
That is why my dear Lord, I come to you today, begging you to dawn your sunrise into my long lasting night so that I may truly celebrate the resurrection of Christ, your son and my dearest brother! Sure, mummy always told me that we will rise at the end of time when you get back here; we won’t need homes, food, drinks, school fees… But now, Lord, I just need all that to stay alive and celebrate Easter. Why don’t you say it again: “Kenyans, sons and daughters of mine, come out of your tombs!”…
…the tomb of confusion of priorities where animals in our parks and orphanages are better protected and well taken care of than I, your son, for whom you created all these animals. They have now more rights than I. An elephant cannot be killed… I can be, anyway! It does not matter! Oh Lord, remove the splinter in our eyes so that we may “come out” of our tomb of confusion and give priority to our brothers and sisters, living beings created after your very image.
…the tomb of hate and division laying a wide gap between my people and those who took away our dream for the future. Almighty Lord, I beg you, extend the boundaries of our Eastern province to the Pacific coast of China; widen the Western province up to the USA beach! We will then “come out” of our tomb of tribal discrimination and nepotism to look at each other as brothers and sisters with no boundaries and with only one Father, you, the God of all Creation!
…the tomb of greed and selfishness worsening our sufferings day by day. Let the millions spent for luxurious trips and prestigious lawyers hired be used to build us better homes so that we may “come out” of the hot and unbearable shacks!
…the tomb that is prolonging our nightmare with vain and broken promises. Lord God, just as Christ, your son and our brother, became a man, let the words of our earthly powerful leaders turn into actions so that we may “come out” of the camps where, in inhumane conditions, are living in.
…the tomb of carelessness and irresponsibility making some of the people I always regarded with respect and esteem as my daddy utter words of threats endangering the next election. Lord, smooth their sharpened tongues so that we may, forever, “come out” of the tomb of violence.
…the tomb of stony indifference where we hardened and locked our hearts in hate, in lack of compassion and forgiveness. Oh, Lord! Give courage and humility to those who broke our life and dumped it into the tomb of gloom, to kneel down, feel sorry and ask for our forgiveness. In addition, give us too the compassion to forgive them. Remove in us the stone of indifference, Lord, and give us a new heart of flesh so that, as one people of the same Kenyan family, we may all “come out” of anger, bitterness, division, hate… to be able to forgive from the heart and love again.
…then “Hague” will be turned to “Hugs” of love and true forgiveness for a new era of justice, peace and unity… then Christ will rise in our peaceful hearts revived in the joy of the good news of Easter… then the light of the risen Christ will shine again in our warmer homes with milk and irio on our tables and bring back our sweet dream for a brotherly future of one Kenya, one people!
Friday, April 1, 2011
Moving Towards Respectful Dialogue And Just Relationships Or Towards Fundamentalism-Moralism?
By Fr Lazaro Bustince Sola, Missionaries of Africa,*
Introduction
One of the most intriguing questions we face today both in Church and State Institutions as well as in society in general is the interaction between two fundamental and simultaneous movements: the movement towards respectful dialogue and just relationships on one hand, and the movement towards fundamentalism on the other.
On one hand we observe the commitment and struggle of many social groups to promote a more respectful dialogue among cultures, ethnic groups and faiths, a more just society. Proof of this commitment are events like: the present appraisals in many Arab countries, solidarity with victims of natural disasters like in Japan, interfaith commissions to work together for a more human and peaceful society, human rights groups, social forum, UN efforts to foster a greater solidarity among the human family, the Churches commitment to dialogue, the second Synod for Africa to promote reconciliation, justice and peace, and the increasing number of Religious Societies which take as a priority the commitment to justice, peace and dialogue.
At the same time, there is a clear movement towards greater fundamentalism! Examples of this could be: political dictatorships and presidents for life, abuse and control of resources by individuals and multinationals, mafias for women and children exploitation, drugs and arms trafficking, absolute powers of some cultural and religious leaders, middle east conflicts, suicidal bombers, appointments of many religious leaders of “strict mentality movements”, impositions of some religious leaders-bishops upon their congregations, covering up injustices, increasing demand of “blind obedience” in many religious congregations and increasing emphasis on strict observance of external laws and practices to feel secure and orthodox.!
In this article, I want to focus on religious fundamentalism!
“There can be no peace in society without peace among religions “! (Hans Kung)
By religious fundamentalism, I refer to: the mind set and practice of APPLYING VERY STRICTLY the rules and teaching of any religion.
This can take place in cultural, political and economic systems. Basically, fundamentalism leads to RIGID thinking and attitudes resulting in COMPULSIVE or driven behaviour.
MORALISM referring to having or showing very FIXED ideas about what is right/wrong leading often to judge/condemn human behaviour.
Highlighted is the importance of: genuine dialogue and compassionate relationships, the movement towards fundamentalism-moralism, some roots and consequences of this fundamentalism-moralism among religious.
1. GENUINE DIALOUGE AND COMPASSIONATE RELATIONSHIPS
We notice in today’s world a strong movement towards: freedom, democracy, respect for human dignity and human rights, dialogue and social justice. Humanity is crying for greater solidarity, justice, authentic peace and respect for the other. The cry for responsible leaders who care for the common good and empower their followers other than dominate and dictate without any form of dialogue or consultation is becoming very loud in all spheres of life. Examples of the recent political uprisings in Egypt, Libya among others are big lessons. In Uganda, the recent Elections have shown quite clearly the craving for change and for a more just society and responsible leaders of integrity. In the Church, especially after the second African Synod, there is as well a great awareness and commitment to promote justice and dialogue among ourselves and in society. In many religious congregations, as in our own Missionaries of Africa Society, there is certainly a renewed commitment, clearly expressed in our four recent Chapters, to promote more just and respectful relationships in all our services. This commitment though is clearer in the documents than in our daily attitudes and behaviour.
Our daily witness is not quite as convincing, particularly in the quality of our relationships, in being Mission centred and in our style of leadership. There is a big gap between words, what we preach and actions. We often remain at the level of “political correctness” and of “secular success”, rather than becoming prophetic witnesses.! I find that Pedro Arrupe’s life and leadership is one of the most inspiring prophetic witnesses for religious leaders today. By the end of Vat.II, he was already convinced that: True faith must bear fruits of compassionate justice in dialogue with each culture of today’s world! We humans are so attracted by power and glory that frequently we forget the “Ways of the Kingdom”, and the Way of Jesus which is the way of washing of the feet and service to all that they may have LIFE!
MOVEMENT TOWARDS FUNDAMENTALISM-MORALISM
In today’s world, injustices, corruption, decadency the moral fabric, abject poverty and abuse of power (political –religious) seem to be on the increase and this leads to frustration, social civil unrest, loss of lives and loss of credibility.
The constant social, political and religious “protests” of these days are symptoms of a deeper evil at work. Personal and structural dictatorships seem to have the upper hand in controlling resources, abusing human dignity and rights and other violations of human freedom which take place with impunity.
These fundamentalists’ attitudes and behaviour are particularly evident and regrettable in religious movements, in the Church and in religious societies/orders manifested in the following ways:
• Abuse of minors, both by civil and by some religious leaders.
• Impositions of some religious leaders and even some bishops on their congregations.
• Vatican decisions of imposing certain “strict” renewal movements on some churches, like Japan.
• The focus on “ritual celebrations” forgetting compassionate behaviour and respectful dialogue. Jesus was clear that he wants mercy and not just sacrifices! Math. 9,13
• Increasing demand of “blind obedience” in many religious circles rather than personal and community discernment to search together for God’s Will.
• Abuse of power and money-power in office;
• Gender violence, jealousy and lack of genuine dialogue and cooperate discernment in religious congregations;.
• Unfair suspension and dismissal of staff in religious institutions based on personal issues, ethnic bonds and without any previous dialogue;
• Manipulating appointments of religious members for “bad” reasons;
• Focussing more and more on “survival issues” rather than on Mission;
• Controlling attitude in leadership style rather than “team leadership” in genuine dialogue;
• Covering up injustices and abuses rather than truth telling, compassionate justice coupled with forgiveness and reconciliation
• Encouraging “formalism and uniformity”, for safety’s sake, rather than personal responsibility, quality relationships and creativity.
1. SOME ROOTS OF THIS FUNDAMENTALISM-MORALISM AMONG RELIGIOUS
Lack of focus on the Lord’s Mission for us today
Many religious congregations are becoming quite “introvert” because of the ageing of their members rather than focussing on Christ’s Mission for us in today’s world. Some religious leaders are turning to “strict observance of the rules”, partly out of fear, rather than remaining Mission centred and prophetic. Being too preoccupied with our own survival, we loose the focus on Christ’s Mission for us today and become irrelevant to people’s lives and needs. Our faith often bears little impact on everyday’s life and on the culture of today. Are we deeply rooted in the Vine!?
Disconnected from people and from reality.
The decreasing number in many religious societies is also caused by our lack of credibility. We live often in our own “ivory towers and comforts”, disconnected from the real life and the real needs of the people. We engage in some charitable works but rarely dare to go to the root of the injustices and find ways to overcome them. Since religious are hardly affected by the injustices, pains, sufferings and concerns of so many people, they fail to read the signs of the time. In this situation many religious “over-spiritualize” everything and speak-preach a language foreign and irrelevant to the people. Some religious groups could balance better their religious practices by being closer to the poor and needy. True intimacy with the Lord will bear always abundant fruits of loving the people. (cf. Jn.15:15)!
Crisis of leadership.
We are facing in many religious communities a serious deficit of leadership. We have no charismatic leaders. We lack leaders of sufficient human and spiritual maturity, able to be at ease and dialogue respectfully with others. Thus, many religious leaders resort to abuse of power and to “labelling” of members, exonerating themselves from caring for them and causing serious harm to many. “They lord it over them”! (Mt.20:25). Many religious leaders also fall into the “celebrity culture” of secular leadership rather than remaining in the attitude of service. Many religious leaders seem to function in “political correctness”, be out of fear, be out of personal expectations for higher office! Some are in positions of authority because “we have nobody else”!
Among the temptations for religious leaders and financial administrators today, power for control (prestige, possessions) seems certainly the most damaging of all. The Gospel invites us precisely to use authority for service. Mt. 20,20-28. Some people who become leaders have never known parental love. They had authoritarian fathers, mothers or guardians who wanted to control everything, who did not understand or affirm them. These conflicts with parents often create a sense of insecurity and an ambivalent attitude in regard to authority. When children have had a bad experience with authority, they will have difficulty taking and exercising responsible leadership when they become adults. They have never had good models!
Sometimes authority becomes mere power. The leader then starts organizing everything and everyone, without any care and respect for the persons dignity. They often try to control others and stifle their freedom. Such a leader would easily start finding pleasure in having power and in all the privileges that are attached to a function. They tend not to listen, particularly to those whom they consider to be critical and disturbing.
The need for power can often hide and compensate for a lack of inner freedom and strength! Often leaders cling and hide behind the role instead of becoming good shepherds who serve others and the common good. In the Gospel of John Chapter 10, Jesus describes the characteristics of a good shepherd. Good shepherds know their sheep by name. Knowing someone by name implies knowing his or her gifts, strength, weaknesses, inner wounds as well as vocation and mission in life. This presupposes listening to each one attentively and constructively without judgemental attitudes.
Lack of ongoing renewal
Some religious leaders lack deep and ongoing renewal and sufficient human-spiritual maturity, becoming often “administrators and functionaries”. Being unaware of how they operate and why, they continue to act from their “shadows”, projecting on others the compulsive needs they have within themselves. The “ora et labora” (pray and work) of St. Benedict is often not balanced, leading many religious leaders to one sided views, “re-cycled preaching” and routine practices. There seems to be often a lack of understanding and integration between personal freedom-initiative and community responsibility, due to insufficient human-spiritual integration.
How many of us know and are committed to implement the recommendations of the second African Synod and the Catholic Social Teaching? How many are in touch with the signs of the time ?
2. SOME CONSEQUENCES OF THIS FUNDAMENTALISM-MORALISM AMONG RELIGIOUS
Unless “we live more justly, love more tenderly and walk more humbly with our God” (Micha 6,8) with genuine respect for each other and well focussed on Christ’s Mission for us today, our religious congregations will become more and more irrelevant in the lives of the people, seeking “false” securities in ritualistic celebrations and “strict observances” of external regulations, thus becoming counter-witnesses!
The Church and religious are fast loosing credibility in many countries because of these injustices, abuse of power, hiding the truth and irrelevant living. Clinging to traditions and rituals has failed to bring renewal and vitality. The tendency to find “refuge” in external practices, uniformity and strict observance of blind obedience is one of the most serious temptations for today’s Church and religious. Equally damaging is the lack of consequence and single minded commitment to live the priorities of the Mission as defined in the Gospels, in the Synods of the Church and our own Chapters. This has serious repercussions not only on the number of vocations but especially on the lack of credible and life giving witness. “They do not practice what they preach”! Mt. 15,8. We become then “conformists”, “secularised” and irrelevant rather than prophetic and life giving witnesses. Our faith to be transformative, needs to be “hammered on the anvil of life”, and pruned in deep intimacy with the Lord and care for the neighbour.
CONCLUSION
“This people honour me with their lips, but their hearts are far from Me. In vain do they worship Me, teaching as doctrines human precepts. You disregard God’s commandments and cling to human traditions”. Mk. 7, 6-8
“I tell you, unless your righteousness surpasses that of the scribes and Pharisees…” Mth.5,20
“The Lord loves justice and right and fills the earth with goodness”. Ps.33,3
How we deal with fundamentalism- moralism will determine our spiritual and moral health as individuals, our vitality and relevance as religious societies/orders, and our credibility as leaders of the world which cries for true freedom and integrity. The events in the world today do not afford us the luxury of stagnation in the status quo. The bells of history are definitely tolling for fundamentalism and calling for authentic dialogue and more just-compassionate relationships. I am convinced that in less than ten years, a change of mentality will be a reality in the style of leadership.! Lent may be a good opportunity to review our way of “praying, fasting and helping others”! Perhaps this can be a time of awakening and turning to God and our neighbour in greater truth, compassionate justice, genuine dialogue and convincing witness both as individual leaders and as religious communities.
For this we pray and labour!
*By Fr Lazaro Bustince Sola Missionaries of Africa, Lourdel House, Kampala.
Introduction
One of the most intriguing questions we face today both in Church and State Institutions as well as in society in general is the interaction between two fundamental and simultaneous movements: the movement towards respectful dialogue and just relationships on one hand, and the movement towards fundamentalism on the other.
On one hand we observe the commitment and struggle of many social groups to promote a more respectful dialogue among cultures, ethnic groups and faiths, a more just society. Proof of this commitment are events like: the present appraisals in many Arab countries, solidarity with victims of natural disasters like in Japan, interfaith commissions to work together for a more human and peaceful society, human rights groups, social forum, UN efforts to foster a greater solidarity among the human family, the Churches commitment to dialogue, the second Synod for Africa to promote reconciliation, justice and peace, and the increasing number of Religious Societies which take as a priority the commitment to justice, peace and dialogue.
At the same time, there is a clear movement towards greater fundamentalism! Examples of this could be: political dictatorships and presidents for life, abuse and control of resources by individuals and multinationals, mafias for women and children exploitation, drugs and arms trafficking, absolute powers of some cultural and religious leaders, middle east conflicts, suicidal bombers, appointments of many religious leaders of “strict mentality movements”, impositions of some religious leaders-bishops upon their congregations, covering up injustices, increasing demand of “blind obedience” in many religious congregations and increasing emphasis on strict observance of external laws and practices to feel secure and orthodox.!
In this article, I want to focus on religious fundamentalism!
“There can be no peace in society without peace among religions “! (Hans Kung)
By religious fundamentalism, I refer to: the mind set and practice of APPLYING VERY STRICTLY the rules and teaching of any religion.
This can take place in cultural, political and economic systems. Basically, fundamentalism leads to RIGID thinking and attitudes resulting in COMPULSIVE or driven behaviour.
MORALISM referring to having or showing very FIXED ideas about what is right/wrong leading often to judge/condemn human behaviour.
Highlighted is the importance of: genuine dialogue and compassionate relationships, the movement towards fundamentalism-moralism, some roots and consequences of this fundamentalism-moralism among religious.
1. GENUINE DIALOUGE AND COMPASSIONATE RELATIONSHIPS
We notice in today’s world a strong movement towards: freedom, democracy, respect for human dignity and human rights, dialogue and social justice. Humanity is crying for greater solidarity, justice, authentic peace and respect for the other. The cry for responsible leaders who care for the common good and empower their followers other than dominate and dictate without any form of dialogue or consultation is becoming very loud in all spheres of life. Examples of the recent political uprisings in Egypt, Libya among others are big lessons. In Uganda, the recent Elections have shown quite clearly the craving for change and for a more just society and responsible leaders of integrity. In the Church, especially after the second African Synod, there is as well a great awareness and commitment to promote justice and dialogue among ourselves and in society. In many religious congregations, as in our own Missionaries of Africa Society, there is certainly a renewed commitment, clearly expressed in our four recent Chapters, to promote more just and respectful relationships in all our services. This commitment though is clearer in the documents than in our daily attitudes and behaviour.
Our daily witness is not quite as convincing, particularly in the quality of our relationships, in being Mission centred and in our style of leadership. There is a big gap between words, what we preach and actions. We often remain at the level of “political correctness” and of “secular success”, rather than becoming prophetic witnesses.! I find that Pedro Arrupe’s life and leadership is one of the most inspiring prophetic witnesses for religious leaders today. By the end of Vat.II, he was already convinced that: True faith must bear fruits of compassionate justice in dialogue with each culture of today’s world! We humans are so attracted by power and glory that frequently we forget the “Ways of the Kingdom”, and the Way of Jesus which is the way of washing of the feet and service to all that they may have LIFE!
MOVEMENT TOWARDS FUNDAMENTALISM-MORALISM
In today’s world, injustices, corruption, decadency the moral fabric, abject poverty and abuse of power (political –religious) seem to be on the increase and this leads to frustration, social civil unrest, loss of lives and loss of credibility.
The constant social, political and religious “protests” of these days are symptoms of a deeper evil at work. Personal and structural dictatorships seem to have the upper hand in controlling resources, abusing human dignity and rights and other violations of human freedom which take place with impunity.
These fundamentalists’ attitudes and behaviour are particularly evident and regrettable in religious movements, in the Church and in religious societies/orders manifested in the following ways:
• Abuse of minors, both by civil and by some religious leaders.
• Impositions of some religious leaders and even some bishops on their congregations.
• Vatican decisions of imposing certain “strict” renewal movements on some churches, like Japan.
• The focus on “ritual celebrations” forgetting compassionate behaviour and respectful dialogue. Jesus was clear that he wants mercy and not just sacrifices! Math. 9,13
• Increasing demand of “blind obedience” in many religious circles rather than personal and community discernment to search together for God’s Will.
• Abuse of power and money-power in office;
• Gender violence, jealousy and lack of genuine dialogue and cooperate discernment in religious congregations;.
• Unfair suspension and dismissal of staff in religious institutions based on personal issues, ethnic bonds and without any previous dialogue;
• Manipulating appointments of religious members for “bad” reasons;
• Focussing more and more on “survival issues” rather than on Mission;
• Controlling attitude in leadership style rather than “team leadership” in genuine dialogue;
• Covering up injustices and abuses rather than truth telling, compassionate justice coupled with forgiveness and reconciliation
• Encouraging “formalism and uniformity”, for safety’s sake, rather than personal responsibility, quality relationships and creativity.
1. SOME ROOTS OF THIS FUNDAMENTALISM-MORALISM AMONG RELIGIOUS
Lack of focus on the Lord’s Mission for us today
Many religious congregations are becoming quite “introvert” because of the ageing of their members rather than focussing on Christ’s Mission for us in today’s world. Some religious leaders are turning to “strict observance of the rules”, partly out of fear, rather than remaining Mission centred and prophetic. Being too preoccupied with our own survival, we loose the focus on Christ’s Mission for us today and become irrelevant to people’s lives and needs. Our faith often bears little impact on everyday’s life and on the culture of today. Are we deeply rooted in the Vine!?
Disconnected from people and from reality.
The decreasing number in many religious societies is also caused by our lack of credibility. We live often in our own “ivory towers and comforts”, disconnected from the real life and the real needs of the people. We engage in some charitable works but rarely dare to go to the root of the injustices and find ways to overcome them. Since religious are hardly affected by the injustices, pains, sufferings and concerns of so many people, they fail to read the signs of the time. In this situation many religious “over-spiritualize” everything and speak-preach a language foreign and irrelevant to the people. Some religious groups could balance better their religious practices by being closer to the poor and needy. True intimacy with the Lord will bear always abundant fruits of loving the people. (cf. Jn.15:15)!
Crisis of leadership.
We are facing in many religious communities a serious deficit of leadership. We have no charismatic leaders. We lack leaders of sufficient human and spiritual maturity, able to be at ease and dialogue respectfully with others. Thus, many religious leaders resort to abuse of power and to “labelling” of members, exonerating themselves from caring for them and causing serious harm to many. “They lord it over them”! (Mt.20:25). Many religious leaders also fall into the “celebrity culture” of secular leadership rather than remaining in the attitude of service. Many religious leaders seem to function in “political correctness”, be out of fear, be out of personal expectations for higher office! Some are in positions of authority because “we have nobody else”!
Among the temptations for religious leaders and financial administrators today, power for control (prestige, possessions) seems certainly the most damaging of all. The Gospel invites us precisely to use authority for service. Mt. 20,20-28. Some people who become leaders have never known parental love. They had authoritarian fathers, mothers or guardians who wanted to control everything, who did not understand or affirm them. These conflicts with parents often create a sense of insecurity and an ambivalent attitude in regard to authority. When children have had a bad experience with authority, they will have difficulty taking and exercising responsible leadership when they become adults. They have never had good models!
Sometimes authority becomes mere power. The leader then starts organizing everything and everyone, without any care and respect for the persons dignity. They often try to control others and stifle their freedom. Such a leader would easily start finding pleasure in having power and in all the privileges that are attached to a function. They tend not to listen, particularly to those whom they consider to be critical and disturbing.
The need for power can often hide and compensate for a lack of inner freedom and strength! Often leaders cling and hide behind the role instead of becoming good shepherds who serve others and the common good. In the Gospel of John Chapter 10, Jesus describes the characteristics of a good shepherd. Good shepherds know their sheep by name. Knowing someone by name implies knowing his or her gifts, strength, weaknesses, inner wounds as well as vocation and mission in life. This presupposes listening to each one attentively and constructively without judgemental attitudes.
Lack of ongoing renewal
Some religious leaders lack deep and ongoing renewal and sufficient human-spiritual maturity, becoming often “administrators and functionaries”. Being unaware of how they operate and why, they continue to act from their “shadows”, projecting on others the compulsive needs they have within themselves. The “ora et labora” (pray and work) of St. Benedict is often not balanced, leading many religious leaders to one sided views, “re-cycled preaching” and routine practices. There seems to be often a lack of understanding and integration between personal freedom-initiative and community responsibility, due to insufficient human-spiritual integration.
How many of us know and are committed to implement the recommendations of the second African Synod and the Catholic Social Teaching? How many are in touch with the signs of the time ?
2. SOME CONSEQUENCES OF THIS FUNDAMENTALISM-MORALISM AMONG RELIGIOUS
Unless “we live more justly, love more tenderly and walk more humbly with our God” (Micha 6,8) with genuine respect for each other and well focussed on Christ’s Mission for us today, our religious congregations will become more and more irrelevant in the lives of the people, seeking “false” securities in ritualistic celebrations and “strict observances” of external regulations, thus becoming counter-witnesses!
The Church and religious are fast loosing credibility in many countries because of these injustices, abuse of power, hiding the truth and irrelevant living. Clinging to traditions and rituals has failed to bring renewal and vitality. The tendency to find “refuge” in external practices, uniformity and strict observance of blind obedience is one of the most serious temptations for today’s Church and religious. Equally damaging is the lack of consequence and single minded commitment to live the priorities of the Mission as defined in the Gospels, in the Synods of the Church and our own Chapters. This has serious repercussions not only on the number of vocations but especially on the lack of credible and life giving witness. “They do not practice what they preach”! Mt. 15,8. We become then “conformists”, “secularised” and irrelevant rather than prophetic and life giving witnesses. Our faith to be transformative, needs to be “hammered on the anvil of life”, and pruned in deep intimacy with the Lord and care for the neighbour.
CONCLUSION
“This people honour me with their lips, but their hearts are far from Me. In vain do they worship Me, teaching as doctrines human precepts. You disregard God’s commandments and cling to human traditions”. Mk. 7, 6-8
“I tell you, unless your righteousness surpasses that of the scribes and Pharisees…” Mth.5,20
“The Lord loves justice and right and fills the earth with goodness”. Ps.33,3
How we deal with fundamentalism- moralism will determine our spiritual and moral health as individuals, our vitality and relevance as religious societies/orders, and our credibility as leaders of the world which cries for true freedom and integrity. The events in the world today do not afford us the luxury of stagnation in the status quo. The bells of history are definitely tolling for fundamentalism and calling for authentic dialogue and more just-compassionate relationships. I am convinced that in less than ten years, a change of mentality will be a reality in the style of leadership.! Lent may be a good opportunity to review our way of “praying, fasting and helping others”! Perhaps this can be a time of awakening and turning to God and our neighbour in greater truth, compassionate justice, genuine dialogue and convincing witness both as individual leaders and as religious communities.
For this we pray and labour!
*By Fr Lazaro Bustince Sola Missionaries of Africa, Lourdel House, Kampala.
Friday, March 25, 2011
The Voice of Nature
By Dominic Nkoyoyo*
The magnificent and brilliant colours of the breath-taking splendour of dawn, the gorgeous and ineffable beauty of twilight, the twinkling stars in the deep blue of the night sky, the silent music of the flowing waters, the vastness of the seas and the immensity of space all speak to us in a voice known to the heart alone! Nature is speaking and its voice is medicine for the soul!
Unfortunately, it is as if we have totally closed and stuffed our ears with cotton! In today’s world, we no longer listen to the messages of wisdom of the soothing voice of nature! Even our own make up, our human nature, is speaking and sometimes very loudly, but we are not paying any attention!
From around the age of 18 to 28, nature adorns a woman with exceptional beauty and allure. This has been so down the centuries and it is very unlikely that it is going to change tomorrow! In the programme of nature, this is the best time for a woman to get a life companion, a husband. And the best time for child bearing and rearing. In general beyond this time child bearing gets more difficult and complicated and chances of begetting an abnormal child are high. Nature is speaking! Are we listening?
Apparently most of us are not listening! In today’s world, many women want to prolong their youth into their late thirties and early forties on the ground that they want to perfect their careers, move around the world and enjoy life before they get old. Unfortunately the privileges nature gives and bestows upon a woman in her twenties do not move along with them in their late thirties! So by the time they think of begetting children, it is rather too late!
To marry and to get married and bring up children is one of the basic desires nature has engraved upon the fibres of our being! But in today’s world we seem to be paying very little attention to this! Apparently many people do not think that marriage and having a family and children is important in their lives. But many regret as they get older!
We need to know that the things which our very nature dictates are basic! And we ignore them at our own risk! Love of money, academic achievements and an endless search for self amusement have made many forget the basic needs of human life. The article «Are Kenyan Women Wearing Trousers?» which appeared in the Kenyan news paper Daily Nation of February 25, 2011, is a reminder that we should go back to the basics. It discusses today’s Kenyan woman also called «This New Woman!» And in my opinion, what is said of this new Kenyan woman is true of most career and single women all over the world.
This new woman, is described as the career woman, well educated, economically independent and generally un married! At one point the moderator of the discussion poses a very important and fundamental question : «Is this new woman happy?» The panel of experts discussing this new woman includes men and women. The answer Ann Gitao gives to this question is deep and astounding. She hits the nail on the head!
She thus says, «…Your genetic make up, your natural instinct is to be a mother, to be a wife, to be all those things and you can never scrap that. So I think you are happy as a lady if you have that and you are feeling fulfilled. Hopefully, you end up with a good marriage and a good family and on top of that you are living comfortably and living your other dream, your career growth…So I would describe a happy woman as one who has fulfilled her natural instincts and continues to meet them and one who also meets her worldly needs and desires.»
Nature has also engraved upon the heart of a man, the desire to take care of his wife, to provide for her and to protect her. But today many people call this outdated! That it was true only of the primitive and stone age man, the hunter! For they claim that since today’s new woman is economically independent and sometimes earns much more than her husband, she can take care of herself, provide for herself and protect herself! But this wrong thinking has had devastating consequences on the psychological identity of men. Many men no longer know clearly who they are in relation to women! Some even shy away from women because their inner self, their identity and confidence as men has been eroded and destroyed.
Naturally any man whether of yesterday, today or tomorrow will always find joy and fulfillment in providing for his wife and protecting her. I have no problem with a woman being economically independent and I encourage it. But her economic independence does not change the natural instincts of a man! So her economic independence should be harmonized with the natural instincts of her man. Dr. Njoki Fernandez one of the experts and panellists discussing «The New Kenyan Woman» understood this very well.
In the discussion she shares her own experience thus: «I got married when I was very young, at 21, and in medical school. So for a long time, my husband was provider, care giver and whatever and it was a role he enjoyed and did very well. But fortunately or unfortunately, you complete medical school, get employed and soon money starts to come in and this girl starts showing signs of independence. The man freaked out. Soon there were all these fights about ‘now you think you have money you can do your own thing.’ I think I also took it a bit too far, telling him, ‘don’t fuel my car, I can do it myself.’ When I realised what was happening to us, I withdrew a bit and I allowed him to be the ‘one.’ Now there is peace because I had taken over his role.»
Another dictate and command of nature which we should listen to, is that man and woman are relational and social beings. And therefore should not live in isolation. In other words man and woman are communal beings who should live in some form of community like a family or a religious community.
Unfortunately, Western individualism and urban setting have deprived many people of their relational and communal dimension of life. Although it is normally said that no man is island, many people in the Western world and in most of the big cities all over the world have been reduced to «islands!» They find themselves all alone in their apartments, with no one to talk to, no one to share with. And they suffer grave and serious effects from this isolation! These people have money and all the material things they need but no friends!
Again when we listen attentively, we hear the voice of nature telling us that our sexuality is a treasure beyond price. For it forms part of the core of our innermost being and identity! What touches our sexuality touches the roots of our being, our identity and dignity as human persons. This is why when we engage in inappropriate sexual relationships (which instinctively we know) they fill us with shame, humiliation and guilt instead of joy.
Our sexuality is meant to help us establish and form healthy and warm relationships, to strengthen and cement them! And our creative powers, be it in terms of procreation, imaginative thinking and creative writing, to my knowledge they are all linked to our sexuality!
But what we see today is the trivialisation of this treasure of our sexuality! It is handled and treated no better than rubbish in the dustbin! Everyday we are bombarded with pornographic material from every side! Sex for many, is no longer a relational and personal act through which people express their love and commitment to one another.
We can rightly say that sex has been reduced to an empty and impersonal theatrical act! It is staged in the studio or open air before the cameraman, for the pornographic industry! In other words, sex in our digital world is no longer a bedroom affair but a stage affair for all, including our children, to see!
We shall live to regret our refusal to listen to the voice of nature and the damage we do to these children and to our society as a whole.
*Dominic Vincent Nkoyoyo, Monastery Val Notre-Dame, Canada.
The magnificent and brilliant colours of the breath-taking splendour of dawn, the gorgeous and ineffable beauty of twilight, the twinkling stars in the deep blue of the night sky, the silent music of the flowing waters, the vastness of the seas and the immensity of space all speak to us in a voice known to the heart alone! Nature is speaking and its voice is medicine for the soul!
Unfortunately, it is as if we have totally closed and stuffed our ears with cotton! In today’s world, we no longer listen to the messages of wisdom of the soothing voice of nature! Even our own make up, our human nature, is speaking and sometimes very loudly, but we are not paying any attention!
From around the age of 18 to 28, nature adorns a woman with exceptional beauty and allure. This has been so down the centuries and it is very unlikely that it is going to change tomorrow! In the programme of nature, this is the best time for a woman to get a life companion, a husband. And the best time for child bearing and rearing. In general beyond this time child bearing gets more difficult and complicated and chances of begetting an abnormal child are high. Nature is speaking! Are we listening?
Apparently most of us are not listening! In today’s world, many women want to prolong their youth into their late thirties and early forties on the ground that they want to perfect their careers, move around the world and enjoy life before they get old. Unfortunately the privileges nature gives and bestows upon a woman in her twenties do not move along with them in their late thirties! So by the time they think of begetting children, it is rather too late!
To marry and to get married and bring up children is one of the basic desires nature has engraved upon the fibres of our being! But in today’s world we seem to be paying very little attention to this! Apparently many people do not think that marriage and having a family and children is important in their lives. But many regret as they get older!
We need to know that the things which our very nature dictates are basic! And we ignore them at our own risk! Love of money, academic achievements and an endless search for self amusement have made many forget the basic needs of human life. The article «Are Kenyan Women Wearing Trousers?» which appeared in the Kenyan news paper Daily Nation of February 25, 2011, is a reminder that we should go back to the basics. It discusses today’s Kenyan woman also called «This New Woman!» And in my opinion, what is said of this new Kenyan woman is true of most career and single women all over the world.
This new woman, is described as the career woman, well educated, economically independent and generally un married! At one point the moderator of the discussion poses a very important and fundamental question : «Is this new woman happy?» The panel of experts discussing this new woman includes men and women. The answer Ann Gitao gives to this question is deep and astounding. She hits the nail on the head!
She thus says, «…Your genetic make up, your natural instinct is to be a mother, to be a wife, to be all those things and you can never scrap that. So I think you are happy as a lady if you have that and you are feeling fulfilled. Hopefully, you end up with a good marriage and a good family and on top of that you are living comfortably and living your other dream, your career growth…So I would describe a happy woman as one who has fulfilled her natural instincts and continues to meet them and one who also meets her worldly needs and desires.»
Nature has also engraved upon the heart of a man, the desire to take care of his wife, to provide for her and to protect her. But today many people call this outdated! That it was true only of the primitive and stone age man, the hunter! For they claim that since today’s new woman is economically independent and sometimes earns much more than her husband, she can take care of herself, provide for herself and protect herself! But this wrong thinking has had devastating consequences on the psychological identity of men. Many men no longer know clearly who they are in relation to women! Some even shy away from women because their inner self, their identity and confidence as men has been eroded and destroyed.
Naturally any man whether of yesterday, today or tomorrow will always find joy and fulfillment in providing for his wife and protecting her. I have no problem with a woman being economically independent and I encourage it. But her economic independence does not change the natural instincts of a man! So her economic independence should be harmonized with the natural instincts of her man. Dr. Njoki Fernandez one of the experts and panellists discussing «The New Kenyan Woman» understood this very well.
In the discussion she shares her own experience thus: «I got married when I was very young, at 21, and in medical school. So for a long time, my husband was provider, care giver and whatever and it was a role he enjoyed and did very well. But fortunately or unfortunately, you complete medical school, get employed and soon money starts to come in and this girl starts showing signs of independence. The man freaked out. Soon there were all these fights about ‘now you think you have money you can do your own thing.’ I think I also took it a bit too far, telling him, ‘don’t fuel my car, I can do it myself.’ When I realised what was happening to us, I withdrew a bit and I allowed him to be the ‘one.’ Now there is peace because I had taken over his role.»
Another dictate and command of nature which we should listen to, is that man and woman are relational and social beings. And therefore should not live in isolation. In other words man and woman are communal beings who should live in some form of community like a family or a religious community.
Unfortunately, Western individualism and urban setting have deprived many people of their relational and communal dimension of life. Although it is normally said that no man is island, many people in the Western world and in most of the big cities all over the world have been reduced to «islands!» They find themselves all alone in their apartments, with no one to talk to, no one to share with. And they suffer grave and serious effects from this isolation! These people have money and all the material things they need but no friends!
Again when we listen attentively, we hear the voice of nature telling us that our sexuality is a treasure beyond price. For it forms part of the core of our innermost being and identity! What touches our sexuality touches the roots of our being, our identity and dignity as human persons. This is why when we engage in inappropriate sexual relationships (which instinctively we know) they fill us with shame, humiliation and guilt instead of joy.
Our sexuality is meant to help us establish and form healthy and warm relationships, to strengthen and cement them! And our creative powers, be it in terms of procreation, imaginative thinking and creative writing, to my knowledge they are all linked to our sexuality!
But what we see today is the trivialisation of this treasure of our sexuality! It is handled and treated no better than rubbish in the dustbin! Everyday we are bombarded with pornographic material from every side! Sex for many, is no longer a relational and personal act through which people express their love and commitment to one another.
We can rightly say that sex has been reduced to an empty and impersonal theatrical act! It is staged in the studio or open air before the cameraman, for the pornographic industry! In other words, sex in our digital world is no longer a bedroom affair but a stage affair for all, including our children, to see!
We shall live to regret our refusal to listen to the voice of nature and the damage we do to these children and to our society as a whole.
*Dominic Vincent Nkoyoyo, Monastery Val Notre-Dame, Canada.
Tuesday, March 22, 2011
Hiding the Real Africa - Why NGOs prefer Bad News
By Karen Rothmyer
And now for some good news out of Africa. Poverty rates throughout the continent have been falling steadily and much faster than previously thought, according to the National Bureau of Economic Research. The death rate of children under five years of age is dropping, with “clear evidence of accelerating rates of decline,” according to The Lancet. Perhaps most encouragingly, Africa is “among the world’s most rapidly growing economic regions,” according to the McKinsey Quarterly.
Yet US journalism continues to portray a continent of unending horrors. Last June, for example, Time magazine published graphic pictures of a naked woman from Sierra Leone dying in childbirth. Not long after, CNN did a story about two young Kenyan boys whose family is so poor they are forced to work delivering goats to a slaughterhouse for less than a penny per goat. Reinforcing the sense of economic misery, between May and September 2010 the ten most-read US newspapers and magazines carried 245 articles mentioning poverty in Africa, but only five mentioning gross domestic product growth….
Reporters’ attraction to certain kinds of Africa stories has a lot to do with the frames of reference they arrive with. Nineteenth century New York Herald correspondent Henry M. Stanley wrote that he was prepared to find Zanzibar “populated by ignorant blacks, with great thick lips, whose general appearance might be compared to Du Chaillu’s gorillas.”
Since the Biafran War, a cause célèbre in the West, helped give rise in the late 1960s to the new field of human rights, Western reporters have closely tracked issues like traditional female circumcision. In the 1980s, a famine in Ethiopia that, in fact, had as much to do with politics as with drought, set a pattern of stories about “starving Africans” that not only hasn’t been abandoned, but continues to grow: according to a 2004 study done by Steven S. Ross, then a Columbia journalism professor, between 1998 and 2002 the number of stories about famine in Africa tripled.
In Kenya, where I was a Peace Corps volunteer in the late 1960s and where I returned to live four years ago, The New York Times description of post-election violence in 2007 as a manifestation of “atavistic” tribalism carried echoes of Stanley and other early Western visitors.
But the main reason for the continued dominance of such negative stereotypes, I have come to believe, may well be the influence of Western-based non-governmental organizations (NGOs) and international aid groups like United Nations agencies. These organizations understandably tend to focus not on what has been accomplished but on convincing people how much remains to be done. As a practical matter, they also need to attract funding. Together, these pressures create incentives to present as gloomy a picture of Africa as possible in order to keep attention and money flowing, and to enlist journalists in disseminating that picture.
Africans themselves readily concede that there continues to be terrible conflict and human suffering on the continent. But what’s lacking, say media observers like Sunny Bindra, a Kenyan management consultant, is context and breadth of coverage so that outsiders can see the continent whole, its potential and successes along with its very real challenges. “There are famines; they’re not made up,” Bindra says. “There are arrogant leaders. But most of the journalism that’s done doesn’t challenge anyone’s thinking.”
Over the past thirty years, NGOs have come to play an increasingly important role in aid to Africa. A major reason is that Western donors, worried about government corruption, have channelled more funds through them. In the mid-1970s, less than half a dozen NGOs (like the Red Cross or CARE) might operate in a typical African country, according to Nicolas van de Walle, a professor of government at Cornell, but now the same country will likely have 250.
This explosive NGO growth means increasing competition for funds. And according to the head of a large US-based NGO in Nairobi, “When you’re fundraising you have to prove there is a need. Children starving, mothers dying. If you’re not negative enough, you won’t get funding.”
So fierce is the competition that many NGOs don’t want to hear good news. An official of an organization that provides data on Somalia’s food situation says that after reporting a bumper harvest last year, “I was told by several NGOs and UN agencies that the report was too positive.”
Rasna Warah, a Kenyan who worked for UN-Habitat before leaving to pursue a writing career, says that exaggerations of need were not uncommon among aid officials she encountered. “They wanted journalists to say ‘Wow.’ They want them to quote your report,” she says. “That means more money for the next report. It’s really as cynical as that.”
Western journalists, for their part, tend to be far too trusting of aid officials, according to veteran Dutch correspondent Linda Polman.
In her book; “The Crisis Caravan,” she cites as one example the willingness of journalists to be guided around NGO-run refugee camps without asking tough questions about possible corruption or the need for such facilities. She writes, “Aid organizations are businesses dressed up like Mother Teresa, but that’s not how reporters see them.”
Pushed and pulled by slashed budgets and increased demands, journalists are growing increasingly reliant on aid groups. Sometimes that involves not just information or a seat on a supply plane, but deep involvement in the entire journalistic process.
In an online essay written in 2009, Kimberly Abbott of the International Crisis Group discussed a 2005 Nightline program on Uganda that her NGO helped to produce and fund. It was hosted by actor Don Cheadle, the star of Hotel Rwanda. Nightline’s Ted Koppel explained in his introduction, as retold by Abbott: “Cheadle wanted his wife and daughters to get a sense of the kind of suffering that is so widespread in Africa. The International Crisis Group wanted publicity for what is happening in Uganda. And we, to put it bluntly, get to bring you a riveting story at a greatly reduced expense.”
According to Abbott, “versions of such partnerships are happening now in print and broadcast newsrooms across the country, though many are reluctant to discuss them too openly.”
Daniel Dickinson, a former BBC reporter who is now a communications officer for the European Union in Nairobi, has seen the impact of technology and economics on reporting on Africa first-hand. “The big difference in the past five to ten years is the expansion of the Internet,” he says. “Journalists have got to feed these animals. Add to that the financial crash, and more and more internationals are taking the content we offer them.”
Ben Parker, co-founder and head of IRIN, a news agency that is part of the UN Office for the Coordination of Humanitarian Affairs, admires Dickinson’s success. “He does stories and they’re picked up whole,”
Parker says. IRIN itself can point to many similar successes in finding takers for its stories on aid projects. “The Western media won’t reprint us verbatim,” he says. “But some plagiarize.”
Lauren Gelfand, a correspondent for Jane’s Defence Weekly who is based in Nairobi, says most reporters she knows string for three or four news organizations to make ends meet, and can’t afford to do time-consuming stories. She saw the effect when she took a year off from journalism to work for Oxfam. “If reporters were going to cover a development story it had to be easy,” remembers Gelfand, noting that the simplest sell was a celebrity visit to an aid project.
Gelfand says that her Oxfam experience helped her to understand just how much attention NGOS put on getting their story told. “All the talking points are carefully worked out…. It’s a huge bureaucracy and there are as many levels of control as in any government,” she says of Oxfam, adding that many NGOs are reluctant to cooperate with media unless they know they’ll be shown in a positive light.
To be fair to the NGOs, Gelfand says, “It’s easier to sell a famine than to effect real, common-sense policy change.” And, she says, she continues to believe that most aid workers do what they do because they want to make a difference. Nonetheless, “A lot of what Oxfam does is to sustain Oxfam.”
Stories featuring aid projects often rely on dubious numbers provided by the organizations. Take Kibera, a poor neighborhood in Nairobi. A Nexis search of major world publications found Kibera described as the “biggest” or “largest” slum in Africa at least thirty-four times in 2004; in the first ten months of 2010 the claim appeared eighty-three times. Many of those stories focused on the work of one of the estimated 6,000 or more local and international NGOs working there, and cited population figures that ranged as high as one million residents. Recently, however, the results of Kenya’s 2009 census were released: according to the official tally, Kibera has just 194,269 residents.
In 2010, Rasna Warah wrote in the Daily Nation, a Kenyan paper, that while working for the Worldwatch Institute, an NGO, she had published inflated population estimates using UN-Habitat data, despite knowing there was no consensus on the numbers among her former colleagues at the organization. Sometime after 2004, she wrote, population estimates for Kibera started to rise, and “Before we knew it, the figure spread like a virus.” She added, “The inflated figures were not challenged, perhaps because they were useful to various actors…. They were particularly useful to NGOs, which used them to ‘shock’ charities and other do-gooders into donating more money to their projects in Kibera.”
Questionable figures of another sort are to be found in reports on the United Nations Millennium Development Goals, a series of targets on poverty reduction and other measures of well-being. UN and NGO officials routinely describe Africa as failing to meet the goals, and the press routinely writes up this failure.
But some experts, among them Jan Vandemoortele, one of the architects of the MDGS, have expressed concern that the goals are being misused.
He wrote in 2009 that the MDGS were intended as global targets, but have been improperly applied to individual countries and regions. “It is a real tragedy when respectable progress in Africa is reported as a failure by international organizations and external observers,”
Vandemoortele wrote, voicing the suspicion that particular measurements have been selected “so as to present Africa as a failure, solely to gain support for a particular agenda, strategy, or argument.”
Nonetheless, when the UN met in September, The Associated Press quoted UN Secretary-General Ban Ki-moon as saying, “Many countries are falling short, especially in Africa,” while the Los Angeles Times quoted an Oxfam report as saying, “Unless an urgent rescue package is developed to accelerate fulfillment of all the MDGS, we are likely to witness the greatest collective failure in history.”
The consequences of skewed or incomplete reporting on Africa are not just a disservice to readers but also have the potential to influence policy. “The welfare model [of Africa] is still dominant on the Hill and in Hillary Clinton’s world,” according to van de Walle. Among corporate officials, says Catherine Duggan, an assistant professor at Harvard Business School, the perception is still that “Africa is where you put your money once you’ve made it somewhere else.”
Moreover, such reporting is demoralizing to Africans working for change. Martin Dawes, a UNICEF regional chief of communication for West and Central Africa, says that when there is a disaster, journalists “come to us as aid workers but often don’t talk to the government, which is often what we’re working through. It means that the chances for Africans to show an engaged response is limited. They are written out of their own story.”
Even with shrinking resources, journalists can do better than this.
For a start, they can stop depending so heavily, and uncritically, on aid organizations for statistics, subjects, stories, and sources. They can also educate themselves on how to find and interpret data available from independent sources. And they can actively seek out stories that deviate from existing story lines.
But in the end, it will probably take sustained economic progress to break the current mold. Sunny Bindra, the Kenyan management consultant, recalls that in the 1980s, “Japan got attention because it was whacking the US. It’s the same with India and China now.” Until that happens, a sick African woman in labor will continue to be treated as poverty porn, and most Africans will have to starve in order to make it onto the evening news.
This article was adapted from a paper (pdf) written for Harvard’s Joan Shorenstein Center on the Press, Politics and Public Policy.
Columbia Journalism Review Reports — March / April 2011 http://www.cjr.org/reports/hiding_the_real_africa.php?page=all
And now for some good news out of Africa. Poverty rates throughout the continent have been falling steadily and much faster than previously thought, according to the National Bureau of Economic Research. The death rate of children under five years of age is dropping, with “clear evidence of accelerating rates of decline,” according to The Lancet. Perhaps most encouragingly, Africa is “among the world’s most rapidly growing economic regions,” according to the McKinsey Quarterly.
Yet US journalism continues to portray a continent of unending horrors. Last June, for example, Time magazine published graphic pictures of a naked woman from Sierra Leone dying in childbirth. Not long after, CNN did a story about two young Kenyan boys whose family is so poor they are forced to work delivering goats to a slaughterhouse for less than a penny per goat. Reinforcing the sense of economic misery, between May and September 2010 the ten most-read US newspapers and magazines carried 245 articles mentioning poverty in Africa, but only five mentioning gross domestic product growth….
Reporters’ attraction to certain kinds of Africa stories has a lot to do with the frames of reference they arrive with. Nineteenth century New York Herald correspondent Henry M. Stanley wrote that he was prepared to find Zanzibar “populated by ignorant blacks, with great thick lips, whose general appearance might be compared to Du Chaillu’s gorillas.”
Since the Biafran War, a cause célèbre in the West, helped give rise in the late 1960s to the new field of human rights, Western reporters have closely tracked issues like traditional female circumcision. In the 1980s, a famine in Ethiopia that, in fact, had as much to do with politics as with drought, set a pattern of stories about “starving Africans” that not only hasn’t been abandoned, but continues to grow: according to a 2004 study done by Steven S. Ross, then a Columbia journalism professor, between 1998 and 2002 the number of stories about famine in Africa tripled.
In Kenya, where I was a Peace Corps volunteer in the late 1960s and where I returned to live four years ago, The New York Times description of post-election violence in 2007 as a manifestation of “atavistic” tribalism carried echoes of Stanley and other early Western visitors.
But the main reason for the continued dominance of such negative stereotypes, I have come to believe, may well be the influence of Western-based non-governmental organizations (NGOs) and international aid groups like United Nations agencies. These organizations understandably tend to focus not on what has been accomplished but on convincing people how much remains to be done. As a practical matter, they also need to attract funding. Together, these pressures create incentives to present as gloomy a picture of Africa as possible in order to keep attention and money flowing, and to enlist journalists in disseminating that picture.
Africans themselves readily concede that there continues to be terrible conflict and human suffering on the continent. But what’s lacking, say media observers like Sunny Bindra, a Kenyan management consultant, is context and breadth of coverage so that outsiders can see the continent whole, its potential and successes along with its very real challenges. “There are famines; they’re not made up,” Bindra says. “There are arrogant leaders. But most of the journalism that’s done doesn’t challenge anyone’s thinking.”
Over the past thirty years, NGOs have come to play an increasingly important role in aid to Africa. A major reason is that Western donors, worried about government corruption, have channelled more funds through them. In the mid-1970s, less than half a dozen NGOs (like the Red Cross or CARE) might operate in a typical African country, according to Nicolas van de Walle, a professor of government at Cornell, but now the same country will likely have 250.
This explosive NGO growth means increasing competition for funds. And according to the head of a large US-based NGO in Nairobi, “When you’re fundraising you have to prove there is a need. Children starving, mothers dying. If you’re not negative enough, you won’t get funding.”
So fierce is the competition that many NGOs don’t want to hear good news. An official of an organization that provides data on Somalia’s food situation says that after reporting a bumper harvest last year, “I was told by several NGOs and UN agencies that the report was too positive.”
Rasna Warah, a Kenyan who worked for UN-Habitat before leaving to pursue a writing career, says that exaggerations of need were not uncommon among aid officials she encountered. “They wanted journalists to say ‘Wow.’ They want them to quote your report,” she says. “That means more money for the next report. It’s really as cynical as that.”
Western journalists, for their part, tend to be far too trusting of aid officials, according to veteran Dutch correspondent Linda Polman.
In her book; “The Crisis Caravan,” she cites as one example the willingness of journalists to be guided around NGO-run refugee camps without asking tough questions about possible corruption or the need for such facilities. She writes, “Aid organizations are businesses dressed up like Mother Teresa, but that’s not how reporters see them.”
Pushed and pulled by slashed budgets and increased demands, journalists are growing increasingly reliant on aid groups. Sometimes that involves not just information or a seat on a supply plane, but deep involvement in the entire journalistic process.
In an online essay written in 2009, Kimberly Abbott of the International Crisis Group discussed a 2005 Nightline program on Uganda that her NGO helped to produce and fund. It was hosted by actor Don Cheadle, the star of Hotel Rwanda. Nightline’s Ted Koppel explained in his introduction, as retold by Abbott: “Cheadle wanted his wife and daughters to get a sense of the kind of suffering that is so widespread in Africa. The International Crisis Group wanted publicity for what is happening in Uganda. And we, to put it bluntly, get to bring you a riveting story at a greatly reduced expense.”
According to Abbott, “versions of such partnerships are happening now in print and broadcast newsrooms across the country, though many are reluctant to discuss them too openly.”
Daniel Dickinson, a former BBC reporter who is now a communications officer for the European Union in Nairobi, has seen the impact of technology and economics on reporting on Africa first-hand. “The big difference in the past five to ten years is the expansion of the Internet,” he says. “Journalists have got to feed these animals. Add to that the financial crash, and more and more internationals are taking the content we offer them.”
Ben Parker, co-founder and head of IRIN, a news agency that is part of the UN Office for the Coordination of Humanitarian Affairs, admires Dickinson’s success. “He does stories and they’re picked up whole,”
Parker says. IRIN itself can point to many similar successes in finding takers for its stories on aid projects. “The Western media won’t reprint us verbatim,” he says. “But some plagiarize.”
Lauren Gelfand, a correspondent for Jane’s Defence Weekly who is based in Nairobi, says most reporters she knows string for three or four news organizations to make ends meet, and can’t afford to do time-consuming stories. She saw the effect when she took a year off from journalism to work for Oxfam. “If reporters were going to cover a development story it had to be easy,” remembers Gelfand, noting that the simplest sell was a celebrity visit to an aid project.
Gelfand says that her Oxfam experience helped her to understand just how much attention NGOS put on getting their story told. “All the talking points are carefully worked out…. It’s a huge bureaucracy and there are as many levels of control as in any government,” she says of Oxfam, adding that many NGOs are reluctant to cooperate with media unless they know they’ll be shown in a positive light.
To be fair to the NGOs, Gelfand says, “It’s easier to sell a famine than to effect real, common-sense policy change.” And, she says, she continues to believe that most aid workers do what they do because they want to make a difference. Nonetheless, “A lot of what Oxfam does is to sustain Oxfam.”
Stories featuring aid projects often rely on dubious numbers provided by the organizations. Take Kibera, a poor neighborhood in Nairobi. A Nexis search of major world publications found Kibera described as the “biggest” or “largest” slum in Africa at least thirty-four times in 2004; in the first ten months of 2010 the claim appeared eighty-three times. Many of those stories focused on the work of one of the estimated 6,000 or more local and international NGOs working there, and cited population figures that ranged as high as one million residents. Recently, however, the results of Kenya’s 2009 census were released: according to the official tally, Kibera has just 194,269 residents.
In 2010, Rasna Warah wrote in the Daily Nation, a Kenyan paper, that while working for the Worldwatch Institute, an NGO, she had published inflated population estimates using UN-Habitat data, despite knowing there was no consensus on the numbers among her former colleagues at the organization. Sometime after 2004, she wrote, population estimates for Kibera started to rise, and “Before we knew it, the figure spread like a virus.” She added, “The inflated figures were not challenged, perhaps because they were useful to various actors…. They were particularly useful to NGOs, which used them to ‘shock’ charities and other do-gooders into donating more money to their projects in Kibera.”
Questionable figures of another sort are to be found in reports on the United Nations Millennium Development Goals, a series of targets on poverty reduction and other measures of well-being. UN and NGO officials routinely describe Africa as failing to meet the goals, and the press routinely writes up this failure.
But some experts, among them Jan Vandemoortele, one of the architects of the MDGS, have expressed concern that the goals are being misused.
He wrote in 2009 that the MDGS were intended as global targets, but have been improperly applied to individual countries and regions. “It is a real tragedy when respectable progress in Africa is reported as a failure by international organizations and external observers,”
Vandemoortele wrote, voicing the suspicion that particular measurements have been selected “so as to present Africa as a failure, solely to gain support for a particular agenda, strategy, or argument.”
Nonetheless, when the UN met in September, The Associated Press quoted UN Secretary-General Ban Ki-moon as saying, “Many countries are falling short, especially in Africa,” while the Los Angeles Times quoted an Oxfam report as saying, “Unless an urgent rescue package is developed to accelerate fulfillment of all the MDGS, we are likely to witness the greatest collective failure in history.”
The consequences of skewed or incomplete reporting on Africa are not just a disservice to readers but also have the potential to influence policy. “The welfare model [of Africa] is still dominant on the Hill and in Hillary Clinton’s world,” according to van de Walle. Among corporate officials, says Catherine Duggan, an assistant professor at Harvard Business School, the perception is still that “Africa is where you put your money once you’ve made it somewhere else.”
Moreover, such reporting is demoralizing to Africans working for change. Martin Dawes, a UNICEF regional chief of communication for West and Central Africa, says that when there is a disaster, journalists “come to us as aid workers but often don’t talk to the government, which is often what we’re working through. It means that the chances for Africans to show an engaged response is limited. They are written out of their own story.”
Even with shrinking resources, journalists can do better than this.
For a start, they can stop depending so heavily, and uncritically, on aid organizations for statistics, subjects, stories, and sources. They can also educate themselves on how to find and interpret data available from independent sources. And they can actively seek out stories that deviate from existing story lines.
But in the end, it will probably take sustained economic progress to break the current mold. Sunny Bindra, the Kenyan management consultant, recalls that in the 1980s, “Japan got attention because it was whacking the US. It’s the same with India and China now.” Until that happens, a sick African woman in labor will continue to be treated as poverty porn, and most Africans will have to starve in order to make it onto the evening news.
This article was adapted from a paper (pdf) written for Harvard’s Joan Shorenstein Center on the Press, Politics and Public Policy.
Columbia Journalism Review Reports — March / April 2011 http://www.cjr.org/reports/hiding_the_real_africa.php?page=all
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