Bishop Tells of Church in Malawi Growing and in Need of Priests
The southeast African country of Malawi is largely agricultural and known as the "warm heart of Africa," since hospitality is an essential custom in Malawi. The population, over 10 million, is 80% Christian and 14% Muslim. The Archdiocese of Blantyre is in the southern part of the country, extending from east to west and bordered by Mozambique on both sides.
Where God Weeps in cooperation with Aid to the Church in Need spoke with Bishop Monfort Stima, the auxiliary bishop of the Archdiocese of Blantyre.
Q: How would you describe the population distribution in Malawi?
Bishop Stima: Malawi is composed of isolated villages often linked by only dirt roads. During the rainy season one can hardly reach the people. A motorcycle is sometimes the only transportation with which one is able to get to the people. I rode a motorcycle for eight years as a young priest, but as I was getting older, I managed to get a car, which I now use on those dirt roads.
Q: You have been recently ordained a bishop. What was your reaction when you heard of your appointment?
Bishop Stima: I was surprised because I never thought that I would be appointed the auxiliary bishop of the Archdiocese of Blantyre. I am 52 and I thought that I'm old enough now simply to continue working as a priest. It was a shock. I had to pray about it. For the past 10 years I have been involved in the administration, I have been the Vicar General and I knew what it means to be in a position of leadership, but being a bishop was something different because now I become the father of the priests and my fellow Christians.
Q: Your name is Montfort Stima. Can you give us a history of your unique name?
Bishop Stima: The name Montfort comes from Louis Montfort, a priest from France. He started the congregation of the Montfort Fathers. The Montfort Fathers were the first to come to our diocese to evangelize. The name Montfort is often used in the villages. My parents thought that such a name was good to give to me.
Q: Did they have aspirations for a future religious life?
Bishop Stima: Definitely not, they did not know anything. My parents never went to school so they did not know anything [about the religious life]. They had no idea.
Q: What is your episcopal motto and why did you choose it?
Bishop Stima: My episcopal motto is "Feed My Sheep." Throughout my ministry as a priest, I had a passion for pastoral work. I had a calling to be a pastor and immediately after I became a bishop-elect I thought: "I have always done this and I have this passion. What would be the best motto and immediately 'Feed My Sheep' came to my mind."
Q: Most Malawians are dependent on agriculture and yet Malawi struggles with food security. Can you tell us a little bit about this challenge of poverty and food security?
Bishop Stima: Malawi depends on agriculture. We do have the resources but when you are dependent on agriculture, you also depend on God gracing you with a lot of rain. We are not yet into the technology of irrigation. There have been years where, indeed, we have been challenged by drought. The current government has been working hard to find alternatives and they have encouraged people to get into some form of irrigation projects, though still not much. What has helped, now and over the past three years is the government subsidy for fertilizers for some poor families. This has helped a lot.
Q: Another challenge, which has an impact on agricultural policy, is the growth of the urban centers. Why is the urban center growing so rapidly? What is the impact of this growth on agricultural lands?
Bishop Stima: People who have no formal education, particularly those from the villages, seek a better life in the urban centers. This contributes to their expansion. It is, however, the duty of the government to set up a system to allow the villagers to stay where they are by creating an environment for the villagers to earn an income and by creating a market for the village produce allowing the villagers to earn some income without them migrating to the urban centers.
Q: There is, of course a further challenge, when these people go to the cities without skills: they find themselves on the streets.
Bishop Stima: Exactly, and some people then commit crimes to get food.
Q: In Malawi over 80% are Christians and approximately 5% belong to traditional African religions. What do we understand about traditional African religion in Malawi?
Bishop Stima: They believe in one God but also believe in spirits; spirits of their parents and forefathers. These spirits act as intercessors to the one God. Most of them have shrines where they offer sacrifices. Most Malawians know something about the Christian God, apart from the Muslims, but there is a small group who are not converted to Christianity. They still believe in ancestral worship, traditional gods and beliefs. If you are a pagan and want to be Christian, you have to give up this life, although sometimes you will find a good Christian who goes to church, prays, and is perhaps an elder but if something bad happens to them they immediately think someone has caused it. They then rush to the traditional beliefs and try to find out who has done that. That is a kind of syncretism. They should simply go and pray to God.
Q: …and not to seek revenge…
Bishop Stima: Exactly. That is the kind of belief we are fighting for -- that people should know that nobody causes [bad things] in terms of witchcraft. You have to believe in God who will protect you. Similarly when a person gets sick, people also rush to traditional healers or witchcraft practices…
Q: Catholics make up four million of Malawi's 13 million. The Catholic Church is growing. How many baptisms would you have, for example in a year?
Bishop Stima: In most of the parishes in which I have been, there are over a thousand baptisms a year. These are just children. For adults, most likely around 200 to 300 -- and this is once they finish their instructions as catechumens after which they are baptized. I have been helping the bishop, even when I was still a vicar general, with the confirmations and I have sometimes had 1,300 people a day confirmed. This translates to a large number of Christians per year.
Q: Malawi has one of the highest divorce rates in all of Africa. I think about one-third of all Malawians are get divorced. Why?
Bishop Stima: The problem, at the moment, is that we have not established a research center where you can go and do a systematic research for the reasons for divorce. So this is just a guess. If you ask me, because I have witnessed this working in the parish, I would say that preparation is lacking. In the past, when we had the missionaries, there was a very good preparation. The families before they got into marriage were trained and formed into this lifelong commitment, but today, particularly the young people, just find each other in schools or wherever and decide to get married without a proper preparation. So what do you expect from them? It is unfortunate that in Malawi the family value, particularly in the urban areas, is diminished but it is still highly valued in the villages.
Q: Your Excellency, we have covered issues from the landscape, religious situation, and the growth of the Catholic Church. What are your greatest needs now in your diocese and for the Catholic Church in Malawi?
Bishop Stima: Our greatest need is to catechize the people, to deepen their faith. I believe that out of the deepening of faith every good will come out, whether development, [resolving] the problems of people, the question of hunger and food security, everything; if people deepen their faith, I feel the answers will be there.
Q: …and enough vocations and priests.
Bishop Stima: In Malawi, we do not have enough priests. I have been to a parish that has 80,000 Christians and there wer just the two of us.
* * *
This interview was conducted by Mark Riedemann for "Where God Weeps," a weekly television and radio show produced by Catholic Radio and Television Network in conjunction with the international Catholic charity Aid to the Church in Need.
Tuesday, February 14, 2012
Tuesday, February 7, 2012
OPINNION: Can the Church in Africa be Economically Independent?
With the number of active Christians in the West drastically reduced, the time for the Church in Africa to depend on financial help and donations from the West is soon coming to an end! For it is these active Christians who over the years have been sending us money! The Church in Africa has therefore a duty and an obligation to find means of becoming economically independent. In the West itself, due to reduced Church goers, some dioceses are already experiencing great economic difficulties.
Taking care of their priests and maintenance of church buildings has become a very heavy burden. So we should not expect much from there now.
But if the Church leadership in Africa is not economically informed, formed and trained, it is difficult to see how the Church in Africa can overcome its economic dependence. So this calls for a drastic change in the formation of those aspiring to the priesthood. In other words, there is an urgent need for the change of paradigm or model on which candidates to the priesthood are formed.
Up till now the African seminarian is formed on what I call a Theoretical Model or Paradigm. This paradigm concentrates and focuses only on the philosophical and theological formation of the seminarian. It does not equip him with practical tools and economic knowledge to enable him earn his own leaving. The paradigm assumes that it is the faithful who have to take care of the economic needs of the priest.
It is clear that there is scriptural support for this. For St. Paul writing to the Corithians says, “If we have sown spiritual good among you, is it too much if we reap your material benefits?” (1 Cor.9 :11). And he adds, “Do you not know that those who are employed in the temple service get their food from the temple, … ?” In the same way the Lord commanded that those who proclaim the gospel should get their living by the gospel. (1Cor.9 :13-14). But the concrete socio-economic circumstances of the time have to be taken into consideration when applying such a principle! Things have changed!
For example, some parishes founded by the first missionaries are no longer capable of financially supporting the native priests. And when a priest is posted in a very poor parish, the financial constraints and worries cannot allow him to perform his pastoral duties well. And he becomes a financial burden to the faithful who are also struggling to make ends meet. And this is possibly one of the reasons why many priests struggle to be posted in rich parishes especially those in towns. Of course it is totally wrong for a priest to focus all his attention on money, but being a human being, we should avoid putting him in a situation in which he is tempted to go in this direction.
So I propose that in the formation of seminarians, we shift from the Theoretical Paradigm to the Practical Paradigm. This Practical Paradigm in addition to the theoretical and intellectual formation of the seminarian is meant to equip him with knowledge of economics and practical tools to enable him earning his living. But I wish to make it very clear that, for a priest to earn his living is not meant to divert his attention from his pastoral activities. On the contrary, it is meant to be an integral part of his pastoral programme!
A priest, who can earn his living, should be in position to help his people uplift their living standards. And succeeding in this, is success in one’s concern and pastoral care for the flock. For a good shepherd is supposed to look after the sheep : spiritually, pyschologically and materially. If a priest and his flock succeed in putting up viable economic projects to sustain the parish and the poor people in it, this is for sure a great thing! (Certainly we know of priests who have turned themselves into businessmen and conmen, and have long ceased to be pastors, but we are not talking about those here)
Our High Priest Jesus Christ, the Model of all priests, was not ignorant of economics. Although he accepted donations during his Ministry and recommended it, we know very well that he had a trade and could earn his own living! He was a carpenter. And I have no reason to doubt it as some scholars do! For the Scriptures confirm it, “Is not this the carpenter, the son of Mary…?” (Mk. 6:3). And being a son of a carpenter, the following hebrew saying adds weight to it, ‘He that teaches not his son a trade is as if he taught him to be a thief.’ It is also interesting to note that the men Jesus chooses to be his apostles, are mature men with a trade. He chooses men who earned their living!
We thus read, “As he walked along by the Sea of Galilee, he saw two brothers, Simon who is called Peter, and Andrew his brother casting a net into the – for they were fishermen. … As he went from there, he saw two other brothers, Jamesson of Zebedee and his brother John in the boat with their father Zebedee, mending their nets.”
St. Paul, one of the greatest pillars of the Church, an apostle of Christ, although he too like the Lord would accept donations and help from the faithful, he is a man who earns his own living! Paul is a man with a trade. He is a tent maker. He toils and earns his living. He does not want to be a financial burden to the faithful.
And yet nobody matches Paul in preaching the Gospel and spreading it far and wide! He works like anybody else to earn his living and at the same time preaches! We thus read, “After this Paul left Athens and found a Jew named Aquila, a native of Pontus, who had recently come from Italy with his wife Pricilla, … Paul went to see them, and because he was of the same trade, he stayed with them and they worked together – by trade they were tentmakers. Every Sabath he would argue in the synagogue and would try to convince Jews and Greeks”. (A/A 18 :1-4).
And I really admire the training the first missionaries to Uganda, the White Fathers, underwent. As a seminarian I had the privilege of working with the White Fathers at Our Lady of Fatima Parish, Nakulabye in Kampala, and I saw how pratical they were. We began that parish from scratch. We were celebrating Mass under a tree! The first Parish Priest a French man, Fr. François is the one who made the plan of that beautiful church which stands there now. He was later joined by a french-canadian Fr. Herve Grandmaison, he too had practical skills in building, carpentry and was a mechanic. They did a lot for the parish in building construction and yet these men like St. Paul, were equally totally dedicated to their pastoral ministry.
So according to the Practical Paradigm of priestly formation, those aspiring to the priesthood should have before their ordination to the priesthood a profession or a trade by which they can earn their own living. This has several advantages for both the candidate and the Christian community or the Church. For example, if a candidate after the many required years of philosophical and theological studies cannot make it to the priesthood, with such a profession or a trade, it is easier for him to resettle in ordinary life in society; a priest who has developed his potential to earn his living is pyschologically more mature and balanced than the one who has not; a priest can use his trade or profession to improved the living standards of the people entrusted to his care in his parish; a priest who earns his living from his sweat, can be a real model for our young people. Again according to this Practical Paradigm, a basic course in economics should be part of priestly formation.
In Kenya, Uganda and Tanzania, I have observed that a number of religious congregations of Sisters and Brothers have already made big steps on the road to economic independence. They have put up economic projects like : schools, hospitals, retreat and spiritual centres, cattle and agricultural farms, rental houses, office buildings, small hydro-electric dams, retail and whole sale shops, etc. And they are managing them very well. Although some still get some financial help from abroad, one can see that their future is bright, that within the next few years they will be economically independent.
These religious congregations should act as a model for our dioceses and parishes. If every diocese and parish sets up some viable economic projects and manages them well, we should have no doubt that the Church in Africa will become economically independent within a very short time. We have very many lay Christians who are experts in commerce and economics and willing to help the Church. Let us use their talents and expertise, and we shall have no regrets! The Centenary Bank in Uganda, 39% owned by the Uganda Episcopal Conference and run with the expertise of lay Christians, is a great success story. As of December 2010, the Centenary Bank was the 4th largest commercial bank in Uganda! And one of the most imposing, most beautiful and most morden buildings in Kampala the capital city of Uganda, is the Centenary Bank headquaters on Kampala road.
With a Church leadership that is economically well informed, formed and trained, and with the expertise of our lay Christians, the Church in Africa is surely capable of becoming economically independent.
Dominic Vincent Nkoyoyo
Monastery Val Notre-Dame, Canada.
Taking care of their priests and maintenance of church buildings has become a very heavy burden. So we should not expect much from there now.
But if the Church leadership in Africa is not economically informed, formed and trained, it is difficult to see how the Church in Africa can overcome its economic dependence. So this calls for a drastic change in the formation of those aspiring to the priesthood. In other words, there is an urgent need for the change of paradigm or model on which candidates to the priesthood are formed.
Up till now the African seminarian is formed on what I call a Theoretical Model or Paradigm. This paradigm concentrates and focuses only on the philosophical and theological formation of the seminarian. It does not equip him with practical tools and economic knowledge to enable him earn his own leaving. The paradigm assumes that it is the faithful who have to take care of the economic needs of the priest.
It is clear that there is scriptural support for this. For St. Paul writing to the Corithians says, “If we have sown spiritual good among you, is it too much if we reap your material benefits?” (1 Cor.9 :11). And he adds, “Do you not know that those who are employed in the temple service get their food from the temple, … ?” In the same way the Lord commanded that those who proclaim the gospel should get their living by the gospel. (1Cor.9 :13-14). But the concrete socio-economic circumstances of the time have to be taken into consideration when applying such a principle! Things have changed!
For example, some parishes founded by the first missionaries are no longer capable of financially supporting the native priests. And when a priest is posted in a very poor parish, the financial constraints and worries cannot allow him to perform his pastoral duties well. And he becomes a financial burden to the faithful who are also struggling to make ends meet. And this is possibly one of the reasons why many priests struggle to be posted in rich parishes especially those in towns. Of course it is totally wrong for a priest to focus all his attention on money, but being a human being, we should avoid putting him in a situation in which he is tempted to go in this direction.
So I propose that in the formation of seminarians, we shift from the Theoretical Paradigm to the Practical Paradigm. This Practical Paradigm in addition to the theoretical and intellectual formation of the seminarian is meant to equip him with knowledge of economics and practical tools to enable him earning his living. But I wish to make it very clear that, for a priest to earn his living is not meant to divert his attention from his pastoral activities. On the contrary, it is meant to be an integral part of his pastoral programme!
A priest, who can earn his living, should be in position to help his people uplift their living standards. And succeeding in this, is success in one’s concern and pastoral care for the flock. For a good shepherd is supposed to look after the sheep : spiritually, pyschologically and materially. If a priest and his flock succeed in putting up viable economic projects to sustain the parish and the poor people in it, this is for sure a great thing! (Certainly we know of priests who have turned themselves into businessmen and conmen, and have long ceased to be pastors, but we are not talking about those here)
Our High Priest Jesus Christ, the Model of all priests, was not ignorant of economics. Although he accepted donations during his Ministry and recommended it, we know very well that he had a trade and could earn his own living! He was a carpenter. And I have no reason to doubt it as some scholars do! For the Scriptures confirm it, “Is not this the carpenter, the son of Mary…?” (Mk. 6:3). And being a son of a carpenter, the following hebrew saying adds weight to it, ‘He that teaches not his son a trade is as if he taught him to be a thief.’ It is also interesting to note that the men Jesus chooses to be his apostles, are mature men with a trade. He chooses men who earned their living!
We thus read, “As he walked along by the Sea of Galilee, he saw two brothers, Simon who is called Peter, and Andrew his brother casting a net into the – for they were fishermen. … As he went from there, he saw two other brothers, Jamesson of Zebedee and his brother John in the boat with their father Zebedee, mending their nets.”
St. Paul, one of the greatest pillars of the Church, an apostle of Christ, although he too like the Lord would accept donations and help from the faithful, he is a man who earns his own living! Paul is a man with a trade. He is a tent maker. He toils and earns his living. He does not want to be a financial burden to the faithful.
And yet nobody matches Paul in preaching the Gospel and spreading it far and wide! He works like anybody else to earn his living and at the same time preaches! We thus read, “After this Paul left Athens and found a Jew named Aquila, a native of Pontus, who had recently come from Italy with his wife Pricilla, … Paul went to see them, and because he was of the same trade, he stayed with them and they worked together – by trade they were tentmakers. Every Sabath he would argue in the synagogue and would try to convince Jews and Greeks”. (A/A 18 :1-4).
And I really admire the training the first missionaries to Uganda, the White Fathers, underwent. As a seminarian I had the privilege of working with the White Fathers at Our Lady of Fatima Parish, Nakulabye in Kampala, and I saw how pratical they were. We began that parish from scratch. We were celebrating Mass under a tree! The first Parish Priest a French man, Fr. François is the one who made the plan of that beautiful church which stands there now. He was later joined by a french-canadian Fr. Herve Grandmaison, he too had practical skills in building, carpentry and was a mechanic. They did a lot for the parish in building construction and yet these men like St. Paul, were equally totally dedicated to their pastoral ministry.
So according to the Practical Paradigm of priestly formation, those aspiring to the priesthood should have before their ordination to the priesthood a profession or a trade by which they can earn their own living. This has several advantages for both the candidate and the Christian community or the Church. For example, if a candidate after the many required years of philosophical and theological studies cannot make it to the priesthood, with such a profession or a trade, it is easier for him to resettle in ordinary life in society; a priest who has developed his potential to earn his living is pyschologically more mature and balanced than the one who has not; a priest can use his trade or profession to improved the living standards of the people entrusted to his care in his parish; a priest who earns his living from his sweat, can be a real model for our young people. Again according to this Practical Paradigm, a basic course in economics should be part of priestly formation.
In Kenya, Uganda and Tanzania, I have observed that a number of religious congregations of Sisters and Brothers have already made big steps on the road to economic independence. They have put up economic projects like : schools, hospitals, retreat and spiritual centres, cattle and agricultural farms, rental houses, office buildings, small hydro-electric dams, retail and whole sale shops, etc. And they are managing them very well. Although some still get some financial help from abroad, one can see that their future is bright, that within the next few years they will be economically independent.
These religious congregations should act as a model for our dioceses and parishes. If every diocese and parish sets up some viable economic projects and manages them well, we should have no doubt that the Church in Africa will become economically independent within a very short time. We have very many lay Christians who are experts in commerce and economics and willing to help the Church. Let us use their talents and expertise, and we shall have no regrets! The Centenary Bank in Uganda, 39% owned by the Uganda Episcopal Conference and run with the expertise of lay Christians, is a great success story. As of December 2010, the Centenary Bank was the 4th largest commercial bank in Uganda! And one of the most imposing, most beautiful and most morden buildings in Kampala the capital city of Uganda, is the Centenary Bank headquaters on Kampala road.
With a Church leadership that is economically well informed, formed and trained, and with the expertise of our lay Christians, the Church in Africa is surely capable of becoming economically independent.
Dominic Vincent Nkoyoyo
Monastery Val Notre-Dame, Canada.
Tuesday, January 24, 2012
OPINNION: Silence and Word: Path of Evangelisation
Today's Feast of St. Francis de Sales, patron of journalists, marks the World Day of Social Communications, and the Holy Father's Message for the Day, entitled: "Silence and Word: Path of Evangelisation" was made public this morning. Ample excerpts from the English-language version of the text are given below.
On this "World Communications Day 2012, I would like to share with you some reflections concerning an aspect of the human process of communication which, despite its importance, is often overlooked and which, at the present time, it would seem especially necessary to recall. It concerns the relationship between silence and word: two aspects of communication which need to be kept in balance, to alternate and to be integrated with one another if authentic dialogue and deep closeness between people are to be achieved".
"Silence is an integral element of communication; in its absence, words rich in content cannot exist. In silence, we are better able to listen to and understand ourselves; ideas come to birth and acquire depth. ... By remaining silent we allow the other person to speak, to express him or herself; and we avoid being tied simply to our own words and ideas without them being adequately tested. In this way, space is created for mutual listening, and deeper human relationships become possible. ... When messages and information are plentiful, silence becomes essential if we are to distinguish what is important from what is insignificant or secondary. Deeper reflection helps us ... to make evaluations, to analyse messages; this makes it possible to share thoughtful and relevant opinions, giving rise to an authentic body of shared knowledge. For this to happen, it is necessary to develop an appropriate environment, a kind of 'eco-system' that maintains a just equilibrium between silence, words, images and sounds.
"The process of communication nowadays is largely fuelled by questions in search of answers. Search engines and social networks have become the starting point of communication for many people who are seeking advice, ideas, information and answers. ... Indeed, people today are frequently bombarded with answers to questions they have never asked and to needs of which they were unaware. If we are to recognise and focus upon the truly important questions, then silence is a precious commodity that enables us to exercise proper discernment in the face of the surcharge of stimuli and data that we receive".
"Ultimately, this constant flow of questions demonstrates the restlessness of human beings, ceaselessly searching for truths, of greater or lesser import, that can offer meaning and hope to their lives. Men and women cannot rest content with a superficial and unquestioning exchange of sceptical opinions and experiences of life - all of us are in search of truth".
"Attention should be paid to the various types of websites, applications and social networks which can help people today to find time for reflection and authentic questioning, as well as making space for silence and occasions for prayer, meditation or sharing of the word of God. In concise phrases, often no longer than a verse from the Bible, profound thoughts can be communicated, as long as those taking part in the conversation do not neglect to cultivate their own inner lives. It is hardly surprising that different religious traditions consider solitude and silence as privileged states which help people to rediscover themselves and that Truth which gives meaning to all things. The God of biblical revelation speaks also without words: 'As the Cross of Christ demonstrates, God also speaks by His silence".
"If God speaks to us even in silence, we in turn discover in silence the possibility of speaking with God and about God. ... In speaking of God's grandeur, our language will always prove inadequate and must make space for silent contemplation. Out of such contemplation springs forth, with all its inner power, the urgent sense of mission, the compelling obligation 'to communicate that which we have seen and heard' so that all may be in communion with God".
"In silent contemplation, then, the eternal Word, through Whom the world was created, becomes ever more powerfully present and we become aware of the plan of salvation that God is accomplishing throughout our history by word and deed. ... This plan of salvation culminates in the person of Jesus of Nazareth, the mediator and the fullness of all revelation. He has made known to us the true face of God the Father and by His Cross and Resurrection has brought us from the slavery of sin and death to the freedom of the children of God. The fundamental question of the meaning of human existence finds in the mystery of Christ an answer capable of bringing peace to the restless human heart. The Church's mission springs from this mystery; and it is this mystery which impels Christians to become heralds of hope and salvation, witnesses of that love which promotes human dignity and builds justice and peace.
"Word and silence: learning to communicate is learning to listen and contemplate as well as speak. This is especially important for those engaged in the task of evangelisation: both silence and word are essential elements, integral to the Church's work of communication for the sake of a renewed proclamation of Christ in today's world".
On this "World Communications Day 2012, I would like to share with you some reflections concerning an aspect of the human process of communication which, despite its importance, is often overlooked and which, at the present time, it would seem especially necessary to recall. It concerns the relationship between silence and word: two aspects of communication which need to be kept in balance, to alternate and to be integrated with one another if authentic dialogue and deep closeness between people are to be achieved".
"Silence is an integral element of communication; in its absence, words rich in content cannot exist. In silence, we are better able to listen to and understand ourselves; ideas come to birth and acquire depth. ... By remaining silent we allow the other person to speak, to express him or herself; and we avoid being tied simply to our own words and ideas without them being adequately tested. In this way, space is created for mutual listening, and deeper human relationships become possible. ... When messages and information are plentiful, silence becomes essential if we are to distinguish what is important from what is insignificant or secondary. Deeper reflection helps us ... to make evaluations, to analyse messages; this makes it possible to share thoughtful and relevant opinions, giving rise to an authentic body of shared knowledge. For this to happen, it is necessary to develop an appropriate environment, a kind of 'eco-system' that maintains a just equilibrium between silence, words, images and sounds.
"The process of communication nowadays is largely fuelled by questions in search of answers. Search engines and social networks have become the starting point of communication for many people who are seeking advice, ideas, information and answers. ... Indeed, people today are frequently bombarded with answers to questions they have never asked and to needs of which they were unaware. If we are to recognise and focus upon the truly important questions, then silence is a precious commodity that enables us to exercise proper discernment in the face of the surcharge of stimuli and data that we receive".
"Ultimately, this constant flow of questions demonstrates the restlessness of human beings, ceaselessly searching for truths, of greater or lesser import, that can offer meaning and hope to their lives. Men and women cannot rest content with a superficial and unquestioning exchange of sceptical opinions and experiences of life - all of us are in search of truth".
"Attention should be paid to the various types of websites, applications and social networks which can help people today to find time for reflection and authentic questioning, as well as making space for silence and occasions for prayer, meditation or sharing of the word of God. In concise phrases, often no longer than a verse from the Bible, profound thoughts can be communicated, as long as those taking part in the conversation do not neglect to cultivate their own inner lives. It is hardly surprising that different religious traditions consider solitude and silence as privileged states which help people to rediscover themselves and that Truth which gives meaning to all things. The God of biblical revelation speaks also without words: 'As the Cross of Christ demonstrates, God also speaks by His silence".
"If God speaks to us even in silence, we in turn discover in silence the possibility of speaking with God and about God. ... In speaking of God's grandeur, our language will always prove inadequate and must make space for silent contemplation. Out of such contemplation springs forth, with all its inner power, the urgent sense of mission, the compelling obligation 'to communicate that which we have seen and heard' so that all may be in communion with God".
"In silent contemplation, then, the eternal Word, through Whom the world was created, becomes ever more powerfully present and we become aware of the plan of salvation that God is accomplishing throughout our history by word and deed. ... This plan of salvation culminates in the person of Jesus of Nazareth, the mediator and the fullness of all revelation. He has made known to us the true face of God the Father and by His Cross and Resurrection has brought us from the slavery of sin and death to the freedom of the children of God. The fundamental question of the meaning of human existence finds in the mystery of Christ an answer capable of bringing peace to the restless human heart. The Church's mission springs from this mystery; and it is this mystery which impels Christians to become heralds of hope and salvation, witnesses of that love which promotes human dignity and builds justice and peace.
"Word and silence: learning to communicate is learning to listen and contemplate as well as speak. This is especially important for those engaged in the task of evangelisation: both silence and word are essential elements, integral to the Church's work of communication for the sake of a renewed proclamation of Christ in today's world".
Friday, December 16, 2011
OPINION: A Tribute to Sister Graziella Paladin MC (1929- 2011)
In recent months, Kenya has lost a missionary sister, who made an immense contribution to education. She was Sr Graziella Paladin, of the Consolata Sisters.
She came to Kenya just prior to Independence and was still active until shortly before returning to Italy in 2010 for medical treatment. She sadly died in July 2011. I would like to pay tribute to her memory and her work in education.
Sister was a Founder, a Principal and a teacher at a number of girls boarding schools in Kenyan dioceses, where Consolata Missionaries worked.
I first met her in January 1993 on taking up an appointment with CISRET (Centre for In- Service of Religious Education Teachers ). At that time, it was based at Nyeri Pastoral Centre and Sr Graziella lived at the Consolata Sisters Convent situated, nearby, within the Mathari compound.
She had been a tutor on the course for about a year before I came, and it was my very good fortune to work with someone who was so utterly committed to the training of teachers and who brought to CISRET, a whole lifetime of experience and skill, and many years of religious formation.
All of these she brought to the task, with great energy and dedication. Already advanced in age, when she could have taken things a bit easier, she immersed herself fully into the task. She did this, with a degree of energy and enthusiasm, rarely seen in someone much younger.
Living at Nyeri, one was conscious , of being in hallowed grounds. The Consolata Fathers came to Kenya in 1902. The Consolata Sisters followed shortly after. One lived in an awareness of the amazing pioneering work done by the Consolata. All round there were reminders of this: one of the earliest nurse-training hospital; the oldest printing press and print training school in Kenya; the Pastoral Centre; the Catechist Training Centre; the Parish Church and more.
Sister Graziella was steeped in its history and one could not ask for a better tour guide. At that time many of the older sisters of the Congregation were still living there in retirement. One felt in conversation with them, of being connected to a continuous living history.
During our time there, we were privileged to contribute with our Centre choir to the Solemn liturgy surrounding the re-interment of the remains of the Servant of God: Sr Irene Stefani, a Consolata Sister, to a shrine in the Parish Church at Nyeri.
Similarly we took part in the annual November Memorial Mass for the Italian prisoners of War, held in the Memorial Chapel, with the Italian Ambassador present and celebrated in Italian. At all these, Sr Graziella took a leading part in the organization. On occasions like that her special flair for decoration and ornament came fully to the fore.
Her contribution to the CISRET course was immense on many fronts: her lively faith and deep sense of vocation to teaching; her infectious enthusiasm, reliability and sense of humour. I suppose most of the teachers will remember her especially, for her great artistic ability. She was particularly skilled in the production and use of visual aids. She did a lot to help teachers discover their own talent and helped them to develop it.
Our move to Tabor Hill Nyahururu in 1996, called for a further degree of self-sacrifice on her part, as it meant her moving from her Mathari community. She did this for a further six years at Tabor Hill without complaint.
The superb hospitality given us by the Dimesse Sisters and Paduan Fathers, did much to make our time at Tabor, a very happy one.
A particular highlight at Tabor Hill, was the celebration of Sr Graziella’s 50th Golden Jubilee of Religious Profession in 2002, attended by Bishop Davies and led by Bishop Panti with very many priests, religious sisters and laity present.
In 2006 the Silver Jubilee of the CISRET course was celebrated and Bishop Davies, its founder was present along with most of the Kenya bishops. Sr Graziella received special acknowledgement at this ceremony, having been the longest serving religious sister on the staff of CISRET, since its foundation in 1982.
On retirement after her 50th Jubilee , Sr Graziella went back to Nyeri and once more took up an apostolate with the poor in Mathari and with visitation and instruction classes for the prisoners at Nyeri Prison. She had a wonderful proficiency both in Swahili and in Kikuyu which gave her instant connection with all people.
During this time, she was instrumental in helping the prison, to have its own chapel for Mass and instruction. It was funded by her Italian family and friends.
Archbishop Peter Kairo of Nyeri during the 100th celebration of the Founding of the Consolata Sisters, gave special honour to Sr. Graziella as “a living example, of one, who at the age of 81 was still engaged in ministry”.
She was a friend to the famous recently deceased Wangari Mathai, the Nobel Peace Prize winner who was from nearby Tetu, and who was present at the 100th Celebration.
Sometime in 2009 Sr Graziella was diagnosed with a form of leukemia. She responded well for many months but in 2010, her condition deteriorated. She retained interest and enthusiasm right through her illness.
I look back on almost 20 years of close association with Sr Graziella. I know that she is very fondly remembered by many, especially the thousands of students taught by her. I join them in giving thanks for the privilege of knowing Sr Graziella Paladin.
May God rest her noble soul.
Fr. Nicholas Motherway (St. Patrick’s Fathers)
nickmotherway@gmail.com
She came to Kenya just prior to Independence and was still active until shortly before returning to Italy in 2010 for medical treatment. She sadly died in July 2011. I would like to pay tribute to her memory and her work in education.
Sister was a Founder, a Principal and a teacher at a number of girls boarding schools in Kenyan dioceses, where Consolata Missionaries worked.
I first met her in January 1993 on taking up an appointment with CISRET (Centre for In- Service of Religious Education Teachers ). At that time, it was based at Nyeri Pastoral Centre and Sr Graziella lived at the Consolata Sisters Convent situated, nearby, within the Mathari compound.
She had been a tutor on the course for about a year before I came, and it was my very good fortune to work with someone who was so utterly committed to the training of teachers and who brought to CISRET, a whole lifetime of experience and skill, and many years of religious formation.
All of these she brought to the task, with great energy and dedication. Already advanced in age, when she could have taken things a bit easier, she immersed herself fully into the task. She did this, with a degree of energy and enthusiasm, rarely seen in someone much younger.
Living at Nyeri, one was conscious , of being in hallowed grounds. The Consolata Fathers came to Kenya in 1902. The Consolata Sisters followed shortly after. One lived in an awareness of the amazing pioneering work done by the Consolata. All round there were reminders of this: one of the earliest nurse-training hospital; the oldest printing press and print training school in Kenya; the Pastoral Centre; the Catechist Training Centre; the Parish Church and more.
Sister Graziella was steeped in its history and one could not ask for a better tour guide. At that time many of the older sisters of the Congregation were still living there in retirement. One felt in conversation with them, of being connected to a continuous living history.
During our time there, we were privileged to contribute with our Centre choir to the Solemn liturgy surrounding the re-interment of the remains of the Servant of God: Sr Irene Stefani, a Consolata Sister, to a shrine in the Parish Church at Nyeri.
Similarly we took part in the annual November Memorial Mass for the Italian prisoners of War, held in the Memorial Chapel, with the Italian Ambassador present and celebrated in Italian. At all these, Sr Graziella took a leading part in the organization. On occasions like that her special flair for decoration and ornament came fully to the fore.
Her contribution to the CISRET course was immense on many fronts: her lively faith and deep sense of vocation to teaching; her infectious enthusiasm, reliability and sense of humour. I suppose most of the teachers will remember her especially, for her great artistic ability. She was particularly skilled in the production and use of visual aids. She did a lot to help teachers discover their own talent and helped them to develop it.
Our move to Tabor Hill Nyahururu in 1996, called for a further degree of self-sacrifice on her part, as it meant her moving from her Mathari community. She did this for a further six years at Tabor Hill without complaint.
The superb hospitality given us by the Dimesse Sisters and Paduan Fathers, did much to make our time at Tabor, a very happy one.
A particular highlight at Tabor Hill, was the celebration of Sr Graziella’s 50th Golden Jubilee of Religious Profession in 2002, attended by Bishop Davies and led by Bishop Panti with very many priests, religious sisters and laity present.
In 2006 the Silver Jubilee of the CISRET course was celebrated and Bishop Davies, its founder was present along with most of the Kenya bishops. Sr Graziella received special acknowledgement at this ceremony, having been the longest serving religious sister on the staff of CISRET, since its foundation in 1982.
On retirement after her 50th Jubilee , Sr Graziella went back to Nyeri and once more took up an apostolate with the poor in Mathari and with visitation and instruction classes for the prisoners at Nyeri Prison. She had a wonderful proficiency both in Swahili and in Kikuyu which gave her instant connection with all people.
During this time, she was instrumental in helping the prison, to have its own chapel for Mass and instruction. It was funded by her Italian family and friends.
Archbishop Peter Kairo of Nyeri during the 100th celebration of the Founding of the Consolata Sisters, gave special honour to Sr. Graziella as “a living example, of one, who at the age of 81 was still engaged in ministry”.
She was a friend to the famous recently deceased Wangari Mathai, the Nobel Peace Prize winner who was from nearby Tetu, and who was present at the 100th Celebration.
Sometime in 2009 Sr Graziella was diagnosed with a form of leukemia. She responded well for many months but in 2010, her condition deteriorated. She retained interest and enthusiasm right through her illness.
I look back on almost 20 years of close association with Sr Graziella. I know that she is very fondly remembered by many, especially the thousands of students taught by her. I join them in giving thanks for the privilege of knowing Sr Graziella Paladin.
May God rest her noble soul.
Fr. Nicholas Motherway (St. Patrick’s Fathers)
nickmotherway@gmail.com
Tuesday, December 13, 2011
OPINION: Counter Human Trafficking Report
The second Nairobi Counter Human Trafficking Symposium for the Faith Based and grassroots Organizations took place in Shalom House, Nairobi from the 22nd to the 24th November 2011. The Symposium brought together 57 organizations from the East African countries. Key during the Symposium were the strategies used by FBOs and the grassroots organizations in combating the human trafficking problem in East Africa. The participants benefitted from a moral reflection given by the Jesuit Hakimani Center (JHC) and KARDS and various field strategies in combating this problem from the representatives of the organizations that attended the symposium.
The Symposium was sponsored by the Mensen met een Missie and organized by Consolation East Africa, KARDS, Jesuit Hakimani Centre, Trace-Kenya, Inter Religious Council of Kenya(IRCK), International Movement of Catholic Students (IMCS), Catholic Information Service for Africa (CISA) and Awareness Against Human Trafficking (HAART) among other Faith Based and grassroots organizations to raise awareness on the dangers of human trafficking, brainstorm on practices and strategies to counter human trafficking and explore the laws and policies to mitigate against human trafficking.
According to the US government, media reports and other literature human trafficking in East Africa takes place for purposes of sexual exploitation, labor, and witch craft. Human trafficking is considered as an endemic social problem, pervasive and heinous crime and one of the most pressing human rights problems. The Symposium acknowledged the salient fact that there is a growing awareness in the international community about the gravity of the problem of trafficking in persons as well as the pressing need for sustained and concerted actions at the national, regional and international levels in order to prevent, monitor and combat human trafficking. The objectives explored during the Symposium included:
Creating peer to peer linkages aiming to promote effective collaboration and networking amongst the FBOs, CSOs working to combat TIP.
Enabling the new participants understand the problem of human trafficking.
Sharing knowledge, skills and experiences from different FBOs and grassroots that work to combat human trafficking.
Understanding tools and resources( both legal, economic and psychosocial) available for victim assistance
After the symposium the following conclusions were arrived at:
1. Poverty, ignorance, illiteracy, unemployment, porous borders, widespread corruption, gender discrimination and deteriorating economic conditions are the major factors fuelling human trafficking.
2. The East African governments need to improve the economy, empower girls and women with educational, economic, employment and necessary professional opportunities in order to assist them to resist the temptation of human trafficking. Increased opportunities for women render them less vulnerable to human trafficking and ensure their well being and security. Providing women empowerment schemes, providing necessary protection, micro credit assistance and vocational training for better income generation possibilities, improvement of the economy etc.
3. Adequate prosecution of traffickers without compromising the rights of the victims to privacy, dignity and safety must be done by providing necessary assistance to trafficked persons during the pendency of criminal, civil or other legal actions against traffickers. Protection of human rights of victims/survivors should be the basic and paramount consideration and not only crime prevention. Victims of human trafficking should not be criminalized but the traffickers and their accomplices engaged in the illicit trade and exploitation must be severely punished to serve as a deterrent.
4. Legislation and law enforcement alone cannot provide sufficient prevention. The root causes that drive women, children and the socially excluded people into human trafficking such as poverty, ignorance, illiteracy, unemployment, porous borders and economic conditions must be addressed through measures such as raising public awareness regarding human rights and the risks of trafficking. Others factors inherent within the patriarchal culture that promote oppression of one gender also should be addressed.
5. In addition to legislation, the Symposium noted that concerted efforts against human trafficking by governments, Faith based organizations and grassroots organizations at the local, regional and international levels are critical in order to effectively address the complex problem of trafficking in persons and to provide adequate redress for the victims. Governments and FBOs should systematically partner with each other to ensure the implementation of anti trafficking policies, laws and action plans. Education systems on the other hand should include human trafficking in their curricular.
6. Collaborative efforts at both the local and national levels should include Religious and community leaders, parents, teachers, other stakeholders e.g. Police, immigration, customs, National Agency for the Prohibition of Traffic in Persons and other Related Matters, Law enforcement agencies, Judiciary, Media and Civil society organizations etc. Governments should collaborate with FBOs, CSOs and all interested stakeholders in the development and implementation of national plans of action in accordance with the national Counter Human Trafficking Laws. Understanding of the legal processes will also be of additional fundamental value.
7. Functioning families do help quite a lot in preventing TIP. FBOs have a great role in helping to strengthen families as the fundamental social fabric. Coupled with the role of the family, there is a need to help the patriarchal society in the transformation of the construct that end up treating women and the vulnerable people as objects for economic purposes or self gratification.
8. Advocacy and Awareness programmes on human trafficking should be intensified to expose the dangers of human trafficking and improve knowledge of the anti- human trafficking laws. The public information campaigns against human trafficking should be extended to the rural areas where women and girls have less access to information and are usually poorer and easier to influence using small promises.
9. Effective data collection and information systems should be developed to inform policies and laws on human trafficking and programming at all levels. It is a fact that data collection in this area is quite challenging hence creative ways should be sought such as case studies, and the development of ethnographic studies.
10. Trafficking in persons could be effectively addressed through a multi-faceted, coordinated and integrated national and international plan of action. Hence individuals have an important role to blow the whistle when they witness exploitation. Organizations on the other hand are called to continuously build their capacity in order to be able to deal with the complexity of the human trafficking problem effectively. Coupled with this there is a need for strong partnerships amongst the FBOs and other stakeholders to address the root causes of trafficking in persons. Donors and international community was requested to support data collection exercises and other programs against trafficking in persons. Key in the intervention process is also to heal the wounds of the trafficked victims hence organizations should adequately arm themselves with skills in psycho, social and emotional counseling.
11. Finally, the symposium emphasized that the human being is made in the image of God. Any immoral acts affecting the human dignity have deep repercussions and do affect the society too in a negative way. The faith communities, the society, governments and media should therefore continue promoting a greater awareness of the human dignity to their followers.
Contact consolationeastafrica@gmail.com or 0736 935 387, and 0720 812 638 or 0720 444 545
The Symposium was sponsored by the Mensen met een Missie and organized by Consolation East Africa, KARDS, Jesuit Hakimani Centre, Trace-Kenya, Inter Religious Council of Kenya(IRCK), International Movement of Catholic Students (IMCS), Catholic Information Service for Africa (CISA) and Awareness Against Human Trafficking (HAART) among other Faith Based and grassroots organizations to raise awareness on the dangers of human trafficking, brainstorm on practices and strategies to counter human trafficking and explore the laws and policies to mitigate against human trafficking.
According to the US government, media reports and other literature human trafficking in East Africa takes place for purposes of sexual exploitation, labor, and witch craft. Human trafficking is considered as an endemic social problem, pervasive and heinous crime and one of the most pressing human rights problems. The Symposium acknowledged the salient fact that there is a growing awareness in the international community about the gravity of the problem of trafficking in persons as well as the pressing need for sustained and concerted actions at the national, regional and international levels in order to prevent, monitor and combat human trafficking. The objectives explored during the Symposium included:
Creating peer to peer linkages aiming to promote effective collaboration and networking amongst the FBOs, CSOs working to combat TIP.
Enabling the new participants understand the problem of human trafficking.
Sharing knowledge, skills and experiences from different FBOs and grassroots that work to combat human trafficking.
Understanding tools and resources( both legal, economic and psychosocial) available for victim assistance
After the symposium the following conclusions were arrived at:
1. Poverty, ignorance, illiteracy, unemployment, porous borders, widespread corruption, gender discrimination and deteriorating economic conditions are the major factors fuelling human trafficking.
2. The East African governments need to improve the economy, empower girls and women with educational, economic, employment and necessary professional opportunities in order to assist them to resist the temptation of human trafficking. Increased opportunities for women render them less vulnerable to human trafficking and ensure their well being and security. Providing women empowerment schemes, providing necessary protection, micro credit assistance and vocational training for better income generation possibilities, improvement of the economy etc.
3. Adequate prosecution of traffickers without compromising the rights of the victims to privacy, dignity and safety must be done by providing necessary assistance to trafficked persons during the pendency of criminal, civil or other legal actions against traffickers. Protection of human rights of victims/survivors should be the basic and paramount consideration and not only crime prevention. Victims of human trafficking should not be criminalized but the traffickers and their accomplices engaged in the illicit trade and exploitation must be severely punished to serve as a deterrent.
4. Legislation and law enforcement alone cannot provide sufficient prevention. The root causes that drive women, children and the socially excluded people into human trafficking such as poverty, ignorance, illiteracy, unemployment, porous borders and economic conditions must be addressed through measures such as raising public awareness regarding human rights and the risks of trafficking. Others factors inherent within the patriarchal culture that promote oppression of one gender also should be addressed.
5. In addition to legislation, the Symposium noted that concerted efforts against human trafficking by governments, Faith based organizations and grassroots organizations at the local, regional and international levels are critical in order to effectively address the complex problem of trafficking in persons and to provide adequate redress for the victims. Governments and FBOs should systematically partner with each other to ensure the implementation of anti trafficking policies, laws and action plans. Education systems on the other hand should include human trafficking in their curricular.
6. Collaborative efforts at both the local and national levels should include Religious and community leaders, parents, teachers, other stakeholders e.g. Police, immigration, customs, National Agency for the Prohibition of Traffic in Persons and other Related Matters, Law enforcement agencies, Judiciary, Media and Civil society organizations etc. Governments should collaborate with FBOs, CSOs and all interested stakeholders in the development and implementation of national plans of action in accordance with the national Counter Human Trafficking Laws. Understanding of the legal processes will also be of additional fundamental value.
7. Functioning families do help quite a lot in preventing TIP. FBOs have a great role in helping to strengthen families as the fundamental social fabric. Coupled with the role of the family, there is a need to help the patriarchal society in the transformation of the construct that end up treating women and the vulnerable people as objects for economic purposes or self gratification.
8. Advocacy and Awareness programmes on human trafficking should be intensified to expose the dangers of human trafficking and improve knowledge of the anti- human trafficking laws. The public information campaigns against human trafficking should be extended to the rural areas where women and girls have less access to information and are usually poorer and easier to influence using small promises.
9. Effective data collection and information systems should be developed to inform policies and laws on human trafficking and programming at all levels. It is a fact that data collection in this area is quite challenging hence creative ways should be sought such as case studies, and the development of ethnographic studies.
10. Trafficking in persons could be effectively addressed through a multi-faceted, coordinated and integrated national and international plan of action. Hence individuals have an important role to blow the whistle when they witness exploitation. Organizations on the other hand are called to continuously build their capacity in order to be able to deal with the complexity of the human trafficking problem effectively. Coupled with this there is a need for strong partnerships amongst the FBOs and other stakeholders to address the root causes of trafficking in persons. Donors and international community was requested to support data collection exercises and other programs against trafficking in persons. Key in the intervention process is also to heal the wounds of the trafficked victims hence organizations should adequately arm themselves with skills in psycho, social and emotional counseling.
11. Finally, the symposium emphasized that the human being is made in the image of God. Any immoral acts affecting the human dignity have deep repercussions and do affect the society too in a negative way. The faith communities, the society, governments and media should therefore continue promoting a greater awareness of the human dignity to their followers.
Contact consolationeastafrica@gmail.com or 0736 935 387, and 0720 812 638 or 0720 444 545
Tuesday, November 29, 2011
OPINION: Numbers Do Not Make a Church
Interview with Archbishop of Algiers
More than 99% of Algerians are Muslim. Yet this was not always the case. The North African country was once at the center of Christian culture and faith with more than 500 dioceses and 1,500 bishops.
So, has the Church in Algeria somehow died? Archbishop Ghaleb Moussa Abdalla Bader of Algiers says no.
The Jordanian-born 60-year-old prelate has been the archbishop of the Algerian capital since 2008. Mark Riedemann for Where God Weeps in cooperation with Aid to the Church in Need spoke with the archbishop about his Church.
Q: Your Excellency, you were born in Jordan, you served in Jerusalem and in 2008 you were appointed the archbishop of Algeria. What was your reaction?
Archbishop Bader: What was my reaction? It was a total surprise for me; I never thought in my life that I would be the archbishop of Algiers. When the nuncio told me that the Holy Father nominated me as archbishop, I did not know what to say and I asked for a week to reflect, but the nuncio was in a hurry and wanted an immediate answer. I told him please do not insist otherwise you will get a "no" for an answer because I was not ready and I needed more time to assimilate the information.
Q: And what happened?
Archbishop Bader: I was in complete confusion and I thought to myself, you can take a year to reflect and you will still not be able to extricate yourself from the situation. I went back to the nuncio and started to write my answer, telling my reasons why I wished to stay in Jerusalem: I love this Church, I belong, have worked, and studied in this Church and I wanted to finish my life with this Church. Jerusalem is not like any other Church. It is the Mother Church. There are the holy places and to belong to the Church of Jerusalem was very important to me. But in the end, I understood, it is the Universal Church. It is the Catholic Church. There is a need everywhere and therefore I am ready to go.
Q: So you took it as a cross?
Archbishop Bader: Not as a cross but the will of the Church and of God and I was ready to accept the will of the Church and of God. If I can do this service to the Church and for the Kingdom of Jesus Christ, I was ready to do it. I did it with joy and not with regret, fear maybe, but not regret.
Q: You are the first Arab archbishop entering into Algeria after a generation of French hierarchy. Did the people sense that you, being an Arab, would understand the culture better?
Archbishop Bader: That was the intention of the Church, a gesture, a sign of respect toward this Arab country. The nomination of an Arab after a period of French leadership was an answer to the changes already happening in this Church. Yes, the Church was for a while under the French, but the French are now a minority of which 40% are African; students or immigrants and the rest are Christians from Europe, Latin America and North America. The changes were already happening in the Church and the nomination of a non-French in Algeria was an answer to these changes already ongoing.
Q: What was the reaction of the local government?
Archbishop Bader: The reaction of the Algerian authorities was very enthusiastic and I felt it. On the day of my nomination, the Algerian ambassador to Jordan gave me a call and invited me to meet him and I have since met him twice. I was welcomed when I arrived in Algeria and the president himself sent a representative, which is the first time ever that the president or his representative wanted to be present to welcome the new archbishop. I especially felt a great love and welcome for an Arab from the people. I was labelled "Our Archbishop" and even the Muslims called me their archbishop.
Q: The former archbishop of Algiers, Henri Tessier, in a New York Times article was quoted as saying he had been witness "to the slow death of a Church." Is that the situation of the Church in Algeria today?
Archbishop Bader: We have to understand where Archbishop Tessier is coming from. He spent 70 to 75 years in Algeria. He was a seminarian and was ordained in Algeria. He was a citizen and a carried an Algerian passport. He knew the history of the Church in Algeria. When he was a seminarian, there were 2 million Christians in Algeria and this has gone down to a few thousand Christians now. This is the context of his statement and I can understand him when he spoke about the death of this Church. However, the Church will always be the Church. It does not depend on numbers. It is the same Church, the same mission, and we are doing the same work. I do not agree with him of course, but I can understand him because he was comparing what the Church was then to what it is now. When I came this was the reality of the Church. I accept it. I do my work and I do not talk about a death. The Church is alive, it is present and doing its best for the well-being of its faithful and the country.
Q: There are about 20 churches still active in Algeria. Many have been converted to mosques or cultural centres. What are your ideas to maintain support in an environment that seems to be very difficult?
Archbishop Bader: This was a consequence of the Christians moving back to France after the war. There were churches without Christians anymore. The Church was not going to keep these churches simply because they were churches. It was a gesture of the Church to give these churches and buildings for the use of the population. About two or three churches were converted to mosques. The reaction of the authorities was of respect; they would not allow the conversion of these churches to mosques and that is why many of the churches that were given by the Church to the authorities were transformed into cultural centres and libraries and whatever buildings were needed. I have read somewhere that about 700 churches and other buildings were returned to the Algerian authorities and put at their services for the benefit of the population.
Q: Algerian society has shifted from a French -- or European -- one to an Arab society focused on the Middle East. Is this shift away from Europe positive or negative?
Archbishop Bader: It is in relation to the historical relationship between Algeria and France. Any decisions taken by Algeria after independence were a reaction from the past. They wanted to be free from the past and turned toward an Arabic culture and language. However, this is not accepted by 100% of the population and that is why 90% of Algerians speak French. I am Arab but 99% of the time, I speak in French to the people so the shift you mentioned is not really the case -- at least for most Algerians. It is true that the authorities want Algeria to be an Arab and Islamic country and as such have imposed the Arabic language on education.
Q: Many of the conflicts that are perceived in the Arabic world are seen through the Israeli-Palestinian conflict. Is this also the case in Algeria?
Archbishop Bader: It is true the Israeli-Palestinian conflict does infect the Arab-Western and Christian-Muslim relationships. As long as there is no solution to this conflict, mistrust will always exist. A peaceful solution of the Israeli-Palestinian conflict would help very much to settle this mistrust between the Arab and Western countries and between the Christens and Muslims. Therefore, I appeal for a just solution to the Israeli-Palestinian conflict. It will be for the benefit of humanity as a whole and not just the region. It will bring about a global peace and peaceful coexistence among the religions.
Q: Ghulamallah, the minister of Religious Affairs in Algeria, invited you to a conference to discuss religious freedom. During your speech, you talked about repealing the laws that put restrictions on Christians. How would you present the Christian situation today?
Archbishop Bader: The minister of Religious Affairs, Ghulamallah, not just invited me but we organized the conference together. We decided whom to invite and we both organized the program.
Q: … so your relationship with the Minister of Religious Affairs is amicable.
Archbishop Bader: Our relationship is very good. We meet at least once every month. We exchange good wishes during religious feasts for Christians and Muslims. We always have had very good relations ever since I arrived. The problem now is the law of 2006 that restricts religious practices, activities or worship only within the churches. For us Catholics this is not such a problem because we have enough churches. The problem is moreover for the Evangelicals and Protestants who do not have places of worship and for us Catholics when we wish to gather outside for religious activities.
Q: How does this affect evangelization and the work of the priests in their ministry?
Archbishop Bader: It is the second part of this law of 2006 that declares that all our activities -- worship and prayers -- are to take place only inside the Church. Evangelization and conversion is prohibited. Anyone caught violating this law is penalized by either incarceration or a fine of about €2,000 ($2,650). During the conference, I said that law could not regulate worship. This was not the case before 2006.
Q: In the Algerian Constitution, Article 36 guarantees religious freedom?
Archbishop Bader: That is true, the constitution guarantees religious freedom and we have agreed on that.
Q: How do you minister in this environment?
Archbishop Bader: Our first mission is to be there, to live our faith, and to be faithful to our religion and to respect the other faiths despite our differences. The Church believes -- and I believe -- that religious freedom is a human right.
Q: What would you say would be the biggest help the universal Church could offer the Church in Algeria?
Archbishop Bader: The biggest help is to accept our message. Our mission and our message is to learn to live peacefully with each other. This message is for Christians, Muslims or Buddhists and if this message is heeded, this would give a boost and encouragement for our Church. I thank you for giving me the opportunity to talk about our Church, which is not known by everyone and I hope that this program will help somebody to know, firstly that the Church exists in this country and secondly to invite you, if you wish, to share in our mission and to come to Algeria. I would be very happy -- I am in need of personnel for our Church.
* * *
This interview was conducted by Mark Riedemann for "Where God Weeps," a weekly television and radio show produced by Catholic Radio and Television Network in conjunction with the international Catholic charity Aid to the Church in Need.
More than 99% of Algerians are Muslim. Yet this was not always the case. The North African country was once at the center of Christian culture and faith with more than 500 dioceses and 1,500 bishops.
So, has the Church in Algeria somehow died? Archbishop Ghaleb Moussa Abdalla Bader of Algiers says no.
The Jordanian-born 60-year-old prelate has been the archbishop of the Algerian capital since 2008. Mark Riedemann for Where God Weeps in cooperation with Aid to the Church in Need spoke with the archbishop about his Church.
Q: Your Excellency, you were born in Jordan, you served in Jerusalem and in 2008 you were appointed the archbishop of Algeria. What was your reaction?
Archbishop Bader: What was my reaction? It was a total surprise for me; I never thought in my life that I would be the archbishop of Algiers. When the nuncio told me that the Holy Father nominated me as archbishop, I did not know what to say and I asked for a week to reflect, but the nuncio was in a hurry and wanted an immediate answer. I told him please do not insist otherwise you will get a "no" for an answer because I was not ready and I needed more time to assimilate the information.
Q: And what happened?
Archbishop Bader: I was in complete confusion and I thought to myself, you can take a year to reflect and you will still not be able to extricate yourself from the situation. I went back to the nuncio and started to write my answer, telling my reasons why I wished to stay in Jerusalem: I love this Church, I belong, have worked, and studied in this Church and I wanted to finish my life with this Church. Jerusalem is not like any other Church. It is the Mother Church. There are the holy places and to belong to the Church of Jerusalem was very important to me. But in the end, I understood, it is the Universal Church. It is the Catholic Church. There is a need everywhere and therefore I am ready to go.
Q: So you took it as a cross?
Archbishop Bader: Not as a cross but the will of the Church and of God and I was ready to accept the will of the Church and of God. If I can do this service to the Church and for the Kingdom of Jesus Christ, I was ready to do it. I did it with joy and not with regret, fear maybe, but not regret.
Q: You are the first Arab archbishop entering into Algeria after a generation of French hierarchy. Did the people sense that you, being an Arab, would understand the culture better?
Archbishop Bader: That was the intention of the Church, a gesture, a sign of respect toward this Arab country. The nomination of an Arab after a period of French leadership was an answer to the changes already happening in this Church. Yes, the Church was for a while under the French, but the French are now a minority of which 40% are African; students or immigrants and the rest are Christians from Europe, Latin America and North America. The changes were already happening in the Church and the nomination of a non-French in Algeria was an answer to these changes already ongoing.
Q: What was the reaction of the local government?
Archbishop Bader: The reaction of the Algerian authorities was very enthusiastic and I felt it. On the day of my nomination, the Algerian ambassador to Jordan gave me a call and invited me to meet him and I have since met him twice. I was welcomed when I arrived in Algeria and the president himself sent a representative, which is the first time ever that the president or his representative wanted to be present to welcome the new archbishop. I especially felt a great love and welcome for an Arab from the people. I was labelled "Our Archbishop" and even the Muslims called me their archbishop.
Q: The former archbishop of Algiers, Henri Tessier, in a New York Times article was quoted as saying he had been witness "to the slow death of a Church." Is that the situation of the Church in Algeria today?
Archbishop Bader: We have to understand where Archbishop Tessier is coming from. He spent 70 to 75 years in Algeria. He was a seminarian and was ordained in Algeria. He was a citizen and a carried an Algerian passport. He knew the history of the Church in Algeria. When he was a seminarian, there were 2 million Christians in Algeria and this has gone down to a few thousand Christians now. This is the context of his statement and I can understand him when he spoke about the death of this Church. However, the Church will always be the Church. It does not depend on numbers. It is the same Church, the same mission, and we are doing the same work. I do not agree with him of course, but I can understand him because he was comparing what the Church was then to what it is now. When I came this was the reality of the Church. I accept it. I do my work and I do not talk about a death. The Church is alive, it is present and doing its best for the well-being of its faithful and the country.
Q: There are about 20 churches still active in Algeria. Many have been converted to mosques or cultural centres. What are your ideas to maintain support in an environment that seems to be very difficult?
Archbishop Bader: This was a consequence of the Christians moving back to France after the war. There were churches without Christians anymore. The Church was not going to keep these churches simply because they were churches. It was a gesture of the Church to give these churches and buildings for the use of the population. About two or three churches were converted to mosques. The reaction of the authorities was of respect; they would not allow the conversion of these churches to mosques and that is why many of the churches that were given by the Church to the authorities were transformed into cultural centres and libraries and whatever buildings were needed. I have read somewhere that about 700 churches and other buildings were returned to the Algerian authorities and put at their services for the benefit of the population.
Q: Algerian society has shifted from a French -- or European -- one to an Arab society focused on the Middle East. Is this shift away from Europe positive or negative?
Archbishop Bader: It is in relation to the historical relationship between Algeria and France. Any decisions taken by Algeria after independence were a reaction from the past. They wanted to be free from the past and turned toward an Arabic culture and language. However, this is not accepted by 100% of the population and that is why 90% of Algerians speak French. I am Arab but 99% of the time, I speak in French to the people so the shift you mentioned is not really the case -- at least for most Algerians. It is true that the authorities want Algeria to be an Arab and Islamic country and as such have imposed the Arabic language on education.
Q: Many of the conflicts that are perceived in the Arabic world are seen through the Israeli-Palestinian conflict. Is this also the case in Algeria?
Archbishop Bader: It is true the Israeli-Palestinian conflict does infect the Arab-Western and Christian-Muslim relationships. As long as there is no solution to this conflict, mistrust will always exist. A peaceful solution of the Israeli-Palestinian conflict would help very much to settle this mistrust between the Arab and Western countries and between the Christens and Muslims. Therefore, I appeal for a just solution to the Israeli-Palestinian conflict. It will be for the benefit of humanity as a whole and not just the region. It will bring about a global peace and peaceful coexistence among the religions.
Q: Ghulamallah, the minister of Religious Affairs in Algeria, invited you to a conference to discuss religious freedom. During your speech, you talked about repealing the laws that put restrictions on Christians. How would you present the Christian situation today?
Archbishop Bader: The minister of Religious Affairs, Ghulamallah, not just invited me but we organized the conference together. We decided whom to invite and we both organized the program.
Q: … so your relationship with the Minister of Religious Affairs is amicable.
Archbishop Bader: Our relationship is very good. We meet at least once every month. We exchange good wishes during religious feasts for Christians and Muslims. We always have had very good relations ever since I arrived. The problem now is the law of 2006 that restricts religious practices, activities or worship only within the churches. For us Catholics this is not such a problem because we have enough churches. The problem is moreover for the Evangelicals and Protestants who do not have places of worship and for us Catholics when we wish to gather outside for religious activities.
Q: How does this affect evangelization and the work of the priests in their ministry?
Archbishop Bader: It is the second part of this law of 2006 that declares that all our activities -- worship and prayers -- are to take place only inside the Church. Evangelization and conversion is prohibited. Anyone caught violating this law is penalized by either incarceration or a fine of about €2,000 ($2,650). During the conference, I said that law could not regulate worship. This was not the case before 2006.
Q: In the Algerian Constitution, Article 36 guarantees religious freedom?
Archbishop Bader: That is true, the constitution guarantees religious freedom and we have agreed on that.
Q: How do you minister in this environment?
Archbishop Bader: Our first mission is to be there, to live our faith, and to be faithful to our religion and to respect the other faiths despite our differences. The Church believes -- and I believe -- that religious freedom is a human right.
Q: What would you say would be the biggest help the universal Church could offer the Church in Algeria?
Archbishop Bader: The biggest help is to accept our message. Our mission and our message is to learn to live peacefully with each other. This message is for Christians, Muslims or Buddhists and if this message is heeded, this would give a boost and encouragement for our Church. I thank you for giving me the opportunity to talk about our Church, which is not known by everyone and I hope that this program will help somebody to know, firstly that the Church exists in this country and secondly to invite you, if you wish, to share in our mission and to come to Algeria. I would be very happy -- I am in need of personnel for our Church.
* * *
This interview was conducted by Mark Riedemann for "Where God Weeps," a weekly television and radio show produced by Catholic Radio and Television Network in conjunction with the international Catholic charity Aid to the Church in Need.
Friday, November 18, 2011
OPINION: Al Shabaab: The Best Weapon Against Them
Al Shabaab has become a real thorn in the flesh of the East African countries! And right now there seems to be no easy way of getting rid of this thorn! And the recent history of Somalia clearly reveals that Al Shabaab is a very hard nut to crack! It can camouflage according to the surroundings or metamorphose into anything depending on the circumstances! And it can hibernate for a long time giving the impression that it is dead!
We should therefore be aware that although right now it is necessary to engage Al Shabaab militarily in order to reduce its atrocities against innocent people, this is not a permanent solution! In order to find a lasting solution to this conflict, we have to look at its root causes and from different dimensions especially: the socio-political, economic and religious! The events that led to rise of Al Shabaab will put the problem in its context and throw light on why Al Shabaab is not easy to contain!
Al Shabaab, which means, “The Youth or the boys,” is an offshoot of the Islamic Courts Union (ICU), which splintered into different groups after Ethiopian troops forced it out of power in 2006! In fact, Al Shabaab was the youth movement within the ICU! So one could rightly say, it is the remnant of the ICU.
The summary of the 2006 major events are as follows : In the early part of 2006 USA indirectly fought the ICU by giving support to the secular Mogadishu based warlords who were opposed to the ICU’s plan of imposing the Sharia law on the Somalis! But in June the same year the Islamists defeated the warlords and captured Mogadishu! And some warlords switched sides and joined the ICU! (And this is one of things that make it very difficult to crush these fundamentalists.
The different militias in Somalia can switch sides any time! Today they can be on the side of the government fighting Al Shabaab and the next day they change sides and join Al Shabaab to fight the government!
Once the ICU captured Mogadishu and took power, Ethiopia was militarily sucked into the war because like the US it was supporting the secular forces in Somalia. On 20 July 2006 the Ethiopian troops began their push into Somalia to face the Mujahideen fighters! And on 9 October, the Ethiopian troops seized the town of Burhakaba.
But on 19 November, an Ethiopian convoy of 80 vehicles was hit by landmines and attacked by the ICU troops. With the fighting intensifying, on 13 December, Ethiopia poured more troops in their thousands, into the battlefield! And on 22 December, Ethiopian T-55 tanks, 20 in number, headed to the front line with four attack helicopters in the air striking at the Mujahideen positions! On 26 December, the ICU troops were retreating on all fronts! And on 28 December, the Ethiopian troops captured Mogadishu; and quickly swept across the country to the port city of Kismayo!
2007-2011 events in the Somali war reveal the regrouping of the Islamists and how they regained control over Somalia! On 21 February 2007, UN Security Council authorised Africa Union to deploy a peace-keeping mission (AMISOM) in Somalia to replace the Ethiopian troops. On 7 March the same year, Uganda military officials arrived on the ground in Somalia. AMISOM is composed of Ugandan and Burundian troops.
In December 2007 when Ethiopian troops withdrew from the Somali central town of Guriel, the insurgents took control of it! By the end of December that same year the Mujahideen had regrouped and were controlling half of the city port of Kismayo and half of the city of Mogadishu! Although originally Al Shabaab was the hard-line youth movement within ICU, when these insurgents or Mujahideen regrouped, the whole of ICU metamorphosed for every short time into what was call PRM (Popular Resistance Movement) and then into Al Shabaab the monster of atrocities we have today!
In 2009 Al Shabaab had success in its fight against the weak Transitional Federal Government (TFG). For on 26 January that same year they captured Baidoa the seat of the TFG. And on 3 December 2009, they killed three ministers of the TFG in a suicide bomb attack.
On 7 February 2010, Al Shabaab declared jihad on Kenya over allegations that it was training Somali troops! And on 11 July the same year Al Shabaab claimed responsibility for the Kampala bomb attacks that left 80 people dead and many others injured!
Early on Sunday 23, October 2011, Kenyan troops pushed into Somalia in a bid to crush Al Shabaab insurgents whom it claims are responsible for killings, abductions and kidnapping of foreigners on its soil! On 11 September 2011, a British tourist at a beach resort north of Lamu in Kenya, near the Kenya-Somali border, was killed and his wife kidnapped! Three weeks later on 1 October, heavily armed men believed to be Al Shabaab operatives abducted a French woman from Kenya and took her to Somalia. And a few days later on 13th of the same month, gunmen kidnapped two Spanish doctors from a Kenya refugee camp and disappeared with them into Somalia!
And On 20 October 2011, Al Shabaab claimed to have killed 80 AMISOM troops in a fierce battle at the outskirts of Mogadishu! But AMISOM said the number of its soldiers killed in the battle were 10. Then on 24 October 2011, two grenade attacks carried out by Al Shabaab in Nairobi killed one person and left many others injured.
This brief history of the Somali war shows clearly how dangerous Al Shabaab is to the peace and stability of the East African region. So the daunting task we are facing right now is how to defeat Al Shabaab. As I said above Al Shabaab is a hard nut to crack and can metamorphose into anything leaving the troops pursuing it puzzled!
This is confirmed by Colonel Cyrus Oguna of Kenya armed forces in an article, “ Al Shabaab change of tack may prolong the war in Somalia,” carried by the Kenyan news paper Daily Nation of 13 November 2011. According to the article, “Colonel Cyrus Oguna said Al Shabaab were now operating in groups of two to five…
The new reality means that the group has been forced to melt into the population and operate in small groups, making it harder to launch air strikes against them….The militia has also abandoned their uniforms…making it difficult to identify them.”
In my opinion the most dangerous and deadliest weapon which has kept Al Shabaab in existence to this day, is not the gun, the grenade or the explosives it has in store, but the young people who are easily available for its recruitment progamme! The unemployed youth both educated and uneducated who swarm in their millions throughout East African, provide the fighters which Al Shabaab needs in order to survive!
The following statistics give us an idea of how bad the situation of youth unemployment in East Africa is. In article, “Unemployment worries Minister,” posted by allAfrica.com, Ugandan Minister Eriya Kategaya, “pointed out that 80% of all graduates naturally, fail to secure employment after their studies.” In another article entitled, “Arresting Youth Unemployment At Once Should be Priority, Here’s How,” posted by allAfrica.com, we read, “An unemployment rate of 40 per cent with the youth at the receiving end should scare any right-thinking citizen. It means approximately 16 million Kenyans [out of a population of 40 million] have no means of generating income, and that over 10 million are aged between 18 and 30.”
It is a basic and fundamental human need and right to have a job and so earn one’s living. This means, unemployment has grave effects and consequences on any given human being! Unemployment dehumanizes us because we cannot meet our basic needs! And this leads to depression and other psychological problems. But when we are employed and earn a decent sarary, our self esteem is raised and we feel good about ourselves! In other words, our life is psychologically balanced!
So, many unemployed youth in East Africa would find joining Al Shabaab very attractive. Because by so doing, one becomes employed as a soldier, as a fighter and is well paid! This is better than sitting at home in unending misery of unemployment!
East Africa governments are aware of the problem of youth unemployment and the great threat it poses to the religion. Recently Kayihura the Inspector General of Police in Uganda expressed his fears about the dangers posed by the high rate of unemployment among the youth. In an article, “High unemployment rate worries Kayihura” posted on 1 November 2011, by the Ugandan newspaper, New vision, we thus read, “Kale Kayihura, the Inspector General of Police has expressed fear that the high rate of unemployment among the youth poses a great threat to the security of the country. He said due to unemployment the youth have become mercenaries who can be hired by anybody to cause unrest.”
In another article, “Inside Al-Shabaab Networks in Kenya,” posted by the Kenyan newspaper Daily Nation, on 29 October 2011, we read, “Hundreds of Kenyan youth have been recruited into Al Shabaab over the last six years in a process that has complicated efforts to tackle extremism in the region and which the government is now urgently seeking to reverse.”
So, in theory it is very easy and simple to defeat Al Shabaab because all that is needed is to created jobs for the youth and improve their socio-economic situation. But this imposes an obligation on the East African governments to invest heavily in the socio-economic projects of the young people. Unfortunately we do not see this happening! Where it has been tried corruption by government officials has brought youth projects to a halt!
In Uganda President Museveni put a very good programme in place, popularly known as “Prosperity for all” or “NAADS” to help all Ugandans improve their economic situation. But corruption by the officials in charge of the money is the biggest hindrance to its success! Museveni has therefore twice halted the release of this money because of corruption!
In an article, “Museveni stops NAADS funds again,” posted on 7 July 2010 by Sunrise, we read, “President Yoweri Museveni had for the second time halted the release of the NAADS funds…Museveni says the Ush120 billion allocated to NAADS for this financial year will only be release after thorough scrutiny of the projects and current beneficiaries of the programme… The President’s announcement follows wide spread complaints of financial impropriety, corruption and poor implementation of US$108 million project in various districts.”
The situation in neighbouring Kenya is no different! The government of Kenya put in place a programme populary known as “Kazi Kwa Vijan ” (KKV) in order to help the youth get out of poverty. But corruption has hindered its progress and success and brought it to a halt! In an article, “Kazi Kwa Vijana Scandal,” posted on 28 October 2011, we thus read, “It seems the phrase commonly used to describe the Kazi kwa Vijana (KKV), ‘Kazi kwa Vijana, Pesa kwa Wazee’ [meaning, work for the youth but money for those in big or high places/Elders], holds a lot of water. On Sunday this week, the papers revealed large-scale misappropriation of funds intended for the KKV project.”
And a report by Kenya’s Capital FM News, posted on 24 October 2011, says the following about the World Bank’s suspension of funds for the Kazi Kwa Vijana project : “The World Bank has cancelled the Sh4.3 billion project after and external audit revealed that officials at the Office of the Prime Minister had misappropriated the funds…The World Bank now wants a refund of the money spent so far…a World Bank financial management review found that millions of shillings meant for young Kenyans had instead been paid to a number of senior officials.”
All these reports demonstrated that Al Shabaab continues to exist and to cause unrest in the region partly because of corruption by some officials in our East African governments. These officials swindle the money meant for the socio-economic uplifting of the young people in the region, and in this way contribute to their joining of Al Shabaab in search of greener pastures!
So fighting Al Shabaab and defeating it, will involve among other things, fighting corruption in our East African countries. And this means arresting those corrupt officials and giving them heavy punishments including selling some of their property to get back the money meant for the youth.
Fighting corruption will ensure that the youth benefit from the money and projects meant for them. With their socio-economic situation improved, they will have no more reason to join Al Shabaab. And with reduced numbers of young people joining the militia, the fighting capacity of Al shabaab will be greatly reduced and it will eventually be defeated.
Dominic Vincent Nkoyoyo
Monastery Val Notre-Dame, Canada.
We should therefore be aware that although right now it is necessary to engage Al Shabaab militarily in order to reduce its atrocities against innocent people, this is not a permanent solution! In order to find a lasting solution to this conflict, we have to look at its root causes and from different dimensions especially: the socio-political, economic and religious! The events that led to rise of Al Shabaab will put the problem in its context and throw light on why Al Shabaab is not easy to contain!
Al Shabaab, which means, “The Youth or the boys,” is an offshoot of the Islamic Courts Union (ICU), which splintered into different groups after Ethiopian troops forced it out of power in 2006! In fact, Al Shabaab was the youth movement within the ICU! So one could rightly say, it is the remnant of the ICU.
The summary of the 2006 major events are as follows : In the early part of 2006 USA indirectly fought the ICU by giving support to the secular Mogadishu based warlords who were opposed to the ICU’s plan of imposing the Sharia law on the Somalis! But in June the same year the Islamists defeated the warlords and captured Mogadishu! And some warlords switched sides and joined the ICU! (And this is one of things that make it very difficult to crush these fundamentalists.
The different militias in Somalia can switch sides any time! Today they can be on the side of the government fighting Al Shabaab and the next day they change sides and join Al Shabaab to fight the government!
Once the ICU captured Mogadishu and took power, Ethiopia was militarily sucked into the war because like the US it was supporting the secular forces in Somalia. On 20 July 2006 the Ethiopian troops began their push into Somalia to face the Mujahideen fighters! And on 9 October, the Ethiopian troops seized the town of Burhakaba.
But on 19 November, an Ethiopian convoy of 80 vehicles was hit by landmines and attacked by the ICU troops. With the fighting intensifying, on 13 December, Ethiopia poured more troops in their thousands, into the battlefield! And on 22 December, Ethiopian T-55 tanks, 20 in number, headed to the front line with four attack helicopters in the air striking at the Mujahideen positions! On 26 December, the ICU troops were retreating on all fronts! And on 28 December, the Ethiopian troops captured Mogadishu; and quickly swept across the country to the port city of Kismayo!
2007-2011 events in the Somali war reveal the regrouping of the Islamists and how they regained control over Somalia! On 21 February 2007, UN Security Council authorised Africa Union to deploy a peace-keeping mission (AMISOM) in Somalia to replace the Ethiopian troops. On 7 March the same year, Uganda military officials arrived on the ground in Somalia. AMISOM is composed of Ugandan and Burundian troops.
In December 2007 when Ethiopian troops withdrew from the Somali central town of Guriel, the insurgents took control of it! By the end of December that same year the Mujahideen had regrouped and were controlling half of the city port of Kismayo and half of the city of Mogadishu! Although originally Al Shabaab was the hard-line youth movement within ICU, when these insurgents or Mujahideen regrouped, the whole of ICU metamorphosed for every short time into what was call PRM (Popular Resistance Movement) and then into Al Shabaab the monster of atrocities we have today!
In 2009 Al Shabaab had success in its fight against the weak Transitional Federal Government (TFG). For on 26 January that same year they captured Baidoa the seat of the TFG. And on 3 December 2009, they killed three ministers of the TFG in a suicide bomb attack.
On 7 February 2010, Al Shabaab declared jihad on Kenya over allegations that it was training Somali troops! And on 11 July the same year Al Shabaab claimed responsibility for the Kampala bomb attacks that left 80 people dead and many others injured!
Early on Sunday 23, October 2011, Kenyan troops pushed into Somalia in a bid to crush Al Shabaab insurgents whom it claims are responsible for killings, abductions and kidnapping of foreigners on its soil! On 11 September 2011, a British tourist at a beach resort north of Lamu in Kenya, near the Kenya-Somali border, was killed and his wife kidnapped! Three weeks later on 1 October, heavily armed men believed to be Al Shabaab operatives abducted a French woman from Kenya and took her to Somalia. And a few days later on 13th of the same month, gunmen kidnapped two Spanish doctors from a Kenya refugee camp and disappeared with them into Somalia!
And On 20 October 2011, Al Shabaab claimed to have killed 80 AMISOM troops in a fierce battle at the outskirts of Mogadishu! But AMISOM said the number of its soldiers killed in the battle were 10. Then on 24 October 2011, two grenade attacks carried out by Al Shabaab in Nairobi killed one person and left many others injured.
This brief history of the Somali war shows clearly how dangerous Al Shabaab is to the peace and stability of the East African region. So the daunting task we are facing right now is how to defeat Al Shabaab. As I said above Al Shabaab is a hard nut to crack and can metamorphose into anything leaving the troops pursuing it puzzled!
This is confirmed by Colonel Cyrus Oguna of Kenya armed forces in an article, “ Al Shabaab change of tack may prolong the war in Somalia,” carried by the Kenyan news paper Daily Nation of 13 November 2011. According to the article, “Colonel Cyrus Oguna said Al Shabaab were now operating in groups of two to five…
The new reality means that the group has been forced to melt into the population and operate in small groups, making it harder to launch air strikes against them….The militia has also abandoned their uniforms…making it difficult to identify them.”
In my opinion the most dangerous and deadliest weapon which has kept Al Shabaab in existence to this day, is not the gun, the grenade or the explosives it has in store, but the young people who are easily available for its recruitment progamme! The unemployed youth both educated and uneducated who swarm in their millions throughout East African, provide the fighters which Al Shabaab needs in order to survive!
The following statistics give us an idea of how bad the situation of youth unemployment in East Africa is. In article, “Unemployment worries Minister,” posted by allAfrica.com, Ugandan Minister Eriya Kategaya, “pointed out that 80% of all graduates naturally, fail to secure employment after their studies.” In another article entitled, “Arresting Youth Unemployment At Once Should be Priority, Here’s How,” posted by allAfrica.com, we read, “An unemployment rate of 40 per cent with the youth at the receiving end should scare any right-thinking citizen. It means approximately 16 million Kenyans [out of a population of 40 million] have no means of generating income, and that over 10 million are aged between 18 and 30.”
It is a basic and fundamental human need and right to have a job and so earn one’s living. This means, unemployment has grave effects and consequences on any given human being! Unemployment dehumanizes us because we cannot meet our basic needs! And this leads to depression and other psychological problems. But when we are employed and earn a decent sarary, our self esteem is raised and we feel good about ourselves! In other words, our life is psychologically balanced!
So, many unemployed youth in East Africa would find joining Al Shabaab very attractive. Because by so doing, one becomes employed as a soldier, as a fighter and is well paid! This is better than sitting at home in unending misery of unemployment!
East Africa governments are aware of the problem of youth unemployment and the great threat it poses to the religion. Recently Kayihura the Inspector General of Police in Uganda expressed his fears about the dangers posed by the high rate of unemployment among the youth. In an article, “High unemployment rate worries Kayihura” posted on 1 November 2011, by the Ugandan newspaper, New vision, we thus read, “Kale Kayihura, the Inspector General of Police has expressed fear that the high rate of unemployment among the youth poses a great threat to the security of the country. He said due to unemployment the youth have become mercenaries who can be hired by anybody to cause unrest.”
In another article, “Inside Al-Shabaab Networks in Kenya,” posted by the Kenyan newspaper Daily Nation, on 29 October 2011, we read, “Hundreds of Kenyan youth have been recruited into Al Shabaab over the last six years in a process that has complicated efforts to tackle extremism in the region and which the government is now urgently seeking to reverse.”
So, in theory it is very easy and simple to defeat Al Shabaab because all that is needed is to created jobs for the youth and improve their socio-economic situation. But this imposes an obligation on the East African governments to invest heavily in the socio-economic projects of the young people. Unfortunately we do not see this happening! Where it has been tried corruption by government officials has brought youth projects to a halt!
In Uganda President Museveni put a very good programme in place, popularly known as “Prosperity for all” or “NAADS” to help all Ugandans improve their economic situation. But corruption by the officials in charge of the money is the biggest hindrance to its success! Museveni has therefore twice halted the release of this money because of corruption!
In an article, “Museveni stops NAADS funds again,” posted on 7 July 2010 by Sunrise, we read, “President Yoweri Museveni had for the second time halted the release of the NAADS funds…Museveni says the Ush120 billion allocated to NAADS for this financial year will only be release after thorough scrutiny of the projects and current beneficiaries of the programme… The President’s announcement follows wide spread complaints of financial impropriety, corruption and poor implementation of US$108 million project in various districts.”
The situation in neighbouring Kenya is no different! The government of Kenya put in place a programme populary known as “Kazi Kwa Vijan ” (KKV) in order to help the youth get out of poverty. But corruption has hindered its progress and success and brought it to a halt! In an article, “Kazi Kwa Vijana Scandal,” posted on 28 October 2011, we thus read, “It seems the phrase commonly used to describe the Kazi kwa Vijana (KKV), ‘Kazi kwa Vijana, Pesa kwa Wazee’ [meaning, work for the youth but money for those in big or high places/Elders], holds a lot of water. On Sunday this week, the papers revealed large-scale misappropriation of funds intended for the KKV project.”
And a report by Kenya’s Capital FM News, posted on 24 October 2011, says the following about the World Bank’s suspension of funds for the Kazi Kwa Vijana project : “The World Bank has cancelled the Sh4.3 billion project after and external audit revealed that officials at the Office of the Prime Minister had misappropriated the funds…The World Bank now wants a refund of the money spent so far…a World Bank financial management review found that millions of shillings meant for young Kenyans had instead been paid to a number of senior officials.”
All these reports demonstrated that Al Shabaab continues to exist and to cause unrest in the region partly because of corruption by some officials in our East African governments. These officials swindle the money meant for the socio-economic uplifting of the young people in the region, and in this way contribute to their joining of Al Shabaab in search of greener pastures!
So fighting Al Shabaab and defeating it, will involve among other things, fighting corruption in our East African countries. And this means arresting those corrupt officials and giving them heavy punishments including selling some of their property to get back the money meant for the youth.
Fighting corruption will ensure that the youth benefit from the money and projects meant for them. With their socio-economic situation improved, they will have no more reason to join Al Shabaab. And with reduced numbers of young people joining the militia, the fighting capacity of Al shabaab will be greatly reduced and it will eventually be defeated.
Dominic Vincent Nkoyoyo
Monastery Val Notre-Dame, Canada.
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