"No one should think we underestimate the resolve or capacity of the government to harm us. Arrest, imprisonment, even death are very cheap costs for us to pay compared to the continued loss of freedom and liberty, and the deterioration of democracy, that would surely take place in the absence of our work and the work of others who share our values and beliefs." -Ugandan editor Andrew Mwenda, founder of The Independent magazine.
When I decided to become a journalist, I was satisfied with my decision because I knew that it came from somewhere. I knew that I had carefully plotted who I was and what I wanted to be in order to make my future a success. But my choice was not just for my future, but other people’s futures. The media has a bad reputation with the world, and people feel that bias has slithered its way into daily information that is to be provided to us. But what the people don’t know, do hurt them and I think that its hard for people to see or understand that there is a corruption beyond the print, and that it is affecting the messages that they are being read everyday.
I wanted to be a journalist to use my writing, my inquisitiveness and my fight for “the little man” to change the world. I didn’t want to sit with the rest of the world complaining, I wanted to change the fate for others, and shed some light on what was being ignored or even what people were dying for to cover. I’ve read this and that in different publications that showed me there is a world that isn’t covered and there are people who are fighting to cover it.
When we read Helon Habila’s “Waiting for an Angel” in African Literature, I found an outlet to research something that I found interest in already. I was ready to paint a bigger picture, and in the corner, I painted myself. During my research I came across cpj.org, the Committee to Protect Journalists. This is a nonprofit, nongovernmental organization which was founded in 1981 by a group of U.S. foreign correspondents in repost to the vicious treatment of their colleagues by authoritarian governments and also those that pose a threat to independent journalism. The committee has full-time staff of 23 which includes area specialists for each major region in the world. The committee is stationed in New York, with a representative from Washington, D.C. and consultants throughout the world, with a 35-member board of journalists.
But what is the significance of protecting journalists from governments? Well according to the site, so 34 journalists have been killed and 125 imprisoned so far in the year 2008. Those numbers may be insignificant to many, but just think that every time you watch CNN, or Yahoo! And saying, “Oh, they’re so bias.” People are getting killed for doing the same job. In America we’re obsessed with celebrities and the media that provides that cultivates our obsessions, but journalists in countries in Africa, are getting killed and imprisoned for following government officials in the same way. Since 2001, 340 cases of journalists in 49 countries, have been forced into exile due to threats on their life, according to the CPJ. Since January 1, 1992- October 11, 2008 the CPJ has recorded 713 journalists killed, of those 713, 72.1 percent were murdered, 31.2 percent were killed by political groups and 18.5 were government officials who splattered the blood.
Cases like journalist Habib Papy Boubendji, who was summoned to the Gabonese presidential office for questioning on a November 27 column of his that raised questions about the role of President Omar Bongo’s daughter, who is a presidential aide, in an alleged corruption scandal. Boubendji is a reporter for a satirical weekly titled Le Nganga. Members of the presidential guard assaulted Boubendji with clubs, then plainclothes police picked up Boubendji from the office, took him to his house where they seized documents, cameras, a voice recorder and a memory stick then interrogating him for nearly hours. When they were finally done, they sent him to a hospital in Libreville, Gabon’s capital where he was put in intensive care with broken ribs, lingering pain and bruises. This attack happened just last week, on December 5.
On November 26, 2008, four journalists were kidnapped at a port city, Bossasso in Somalia’s region of Puntland. The four, who were working on stories about piracy, were abducted leaving their hotel, the kidnappers were unnamed and the journalists names are being withheld for safety reasons. Contact with the journalists or their kidnappers have yet to be made. Like the David Amusa, from the National Mirror, based in Lagos. Amusa was reporting on council polls results from the Rivers State Independent Electoral Commission premises in Port Harcourt on March 31. He present his identity card and was permitted to enter the office of the secretariat. But when Amusa went inside, a policeman ordered him to turn back around, claiming him of being disrespectful after Amusa said he should be allowed in the building. About 10 policemen proceeded to kick and Amusa with their guns, while other journalists witnessed the assault. But this is in a long line of journalists who have been invited by the commission to cover council elections in what seems to be a ploy to reduce access to the commission by reporters who might ask questions about election results.
Or how about the story of Nigerian radio journalist Eiphraim Audu, who was one of the many whose life was taken quickly and questionably by what was reported as six unknown gunmen near his home in Lafia, which is located in central Nigeria. Audu was a senior radio journalist at the Nasarawa State Broadcasting Service and chairman of the credential committee of the approaching Nigeria Union of Journalist elections in Nasarawa. Gunmen shot him after he had left his house to visit his neighbors after coming back from a state function. Although the death seems to be passed off as a random event, no items were stole from him or his car parked nearby. Back in August, an unidentified gunmen shot Paul Abayomi Ogundeji, a board member of the private daily This Day in Dopemu, a suburb of Lagos, a city in Nigeria. Although Nigerian police claimed he was killed by armed robbers, an eyewitness claims he was killed by police.
These are just a few stories that mark a stain on democracy, and the fight that those continue to strive for in these countries in Africa. But why are journalists so important to the development of independence in these countries? I think this is best explained through the CPJ’s website:
“Without a free press, few other human rights are attainable. A strong press freedom environment encourages the growth of a robust civil society, which leads to stable, sustainable democracies and healthy social, political, and economic development. CPJ works in more than 120 countries, many of which suffer under repressive regimes, debilitating civil war, or other problems that harm press freedom and democracy.”
Journalists, essentially in these countries are the driving force behind democracy. They are exposing the lies that government gives, and they reveal the scandals that could hurt people. Through their information, it gives people a reason to see, that the authoritarian governments that rule them are not serving their best interests, only the interests that government rule is supreme and the citizens are put in harm by these decisions. How would you know what happened in a congressional meeting last night? Or what bill George W. Bush passed to screw the lower class out of the only money they’ll ever see. The media, the media keeps you informed on what is going on, on what the government has done to affect the people of the country. It is the media’s responsibility to not only take what’s on the surface, but to dig deep and research beyond what is public record. And this is what keeps the people in Africa in the mind set of their surroundings. If not for the media, how would ordinary citizens know about what their government is doing?
So what is the CPJ doing to help the journalists who serve to seek the truth? Through it’s website, the CPJ uses an outlet to publicly expose the abuse against the press and acting on behalf of those journalists who have been imprisoned and threatened. The CPJ also warns journalists and news organizations where attacks on press freedom are occurring. CPJ also organizes public protests and works through diplomatic channels to promote change. The CPJ also uses funds to help free jailed journalists and give aid to journalists in distress. Like those in need of medical aid, or those forced into exile. Because the CPJ is not funded through the government, it depends on money from individuals, corporations, and foundations. Individuals can donate a tax-deductible amount of $45 to this group in efforts to aid journalists in need due to the displacement of their surroundings. (http://cpj.org/about/cpj-impact.php). The contributions can provide this, according to the website:
-Helping get medical care for journalists following brutal assaults in retaliation for their work and journalists suffering from mistreatment in prison.
-Supporting journalists forced to go into hiding or to relocate within their countries to escape threats from local officials, militia, or criminal gangs.
-Contributing to legal funds for journalists facing prison.
-Evacuating journalists at risk into temporary havens.
-Providing support for families of imprisoned journalists.
Examining this problem with a deep passion for journalism and placing my education into an outlet that will allow me to provide my part in making this issue not only concern for those affected, but for all who strive to live in democracy and to live in a democratic society; not just one with empty promises. My plan to help bring a solution to this constantly growing problem would be to get employed to the CPJ and be a founder of another division that would effectively advocate the message being spoken. Instead of being a regular journalist working on articles to be post on the website I would like fill the job of Communications Director, who oversees media relations. In this job I would compliment a new division to the committee, by taking the news to broadcast. I would establish relations with news outlets like CBS, CNN, FOX news, BBC, etc. I would work with news world wide, to create a global understanding of what is going on. I would reach out to universities that compliment journalist to pull support and potential employees to help band together in the fight against authoritarian governments. Most of all, I want to create awareness by expanding the advocacy past the website.
My first step as of presenting this to the class is to set the wheels in motion of the awareness that I would create. I think that most kids in the class have an understanding for what we read in “Waiting for an Angel,” but many do not have a true understanding of the dangers that journalists go through. So by my presentation I’d like to get the other students to think about what is going on and what their role could be in helping. It could be by making that donation, or by telling a friend, or blogging about it. I feel the first step to any problem is awareness. To advocate on behalf of those who are being punished for what my government protects, and to lend a helping hand to those who are already working on changing it, I am setting my foot in the door to confront the problem. I hope the other students in the class walk away seeing the world in a different light, and that night when they’re watching the nightly newscast they’ll turn to a friend and say, “You’ll never believe what they’re doing to journalists in Africa…”
Thursday, December 11, 2008
Thursday, December 4, 2008
Oh but to be a journalist!!
I decided to be a journalist back in my senior year of high school. I contemplated who I wanted to be for the rest of my life and journalism is logically ideal for me. It combines everything I love so much in the world, or that I do too often.
1)Writing, I've been writing all my life, literally since I was 7 or 8 I started writing my own books.
2)Sticking up for the little man. Not that I'm a revolutionist by any means, and I don't start fights unless I believe in what I'm fighting for. I've always advocated for those I thought have been wronged, and be their support system. This has started with me back in high school.
3)Being nosey.... I just am.
So, I knew there was a world full of deceit and lies, people are being wronged every second of every minute of every hour of every day. And there is no more powerful voice in this world than the media. People know about their world mostly through the media, and it dominates our minds. I knew I had found my calling.
I wanted to be able to expose this world where people are wronged, shine light on people who are doing amazing things that will never get the recognition they deserve, and help create awareness to problems so as to generate knowledge and even a desire to help change that.
The first step to any problem is awareness, and I want to do my part to play that role. So that's why I picked my topic: Journalist in Africa.
After reading Waiting for an Angel, I was inspired to write my final paper on the suffering of African Journalist, and with my research I got really involved with the reading. I was inspired by people who I consider heroes to their countries, because these journalists aimed to alarm their people of what was happening that they didn't know about.
So, I think my presentation is really going to shed some light and turn some heads. I won't say exactly what I have, because I hope to really shed some insight in my presentation, but I want you to keep this background in mind when you hear what I have to say next Thursday.
1)Writing, I've been writing all my life, literally since I was 7 or 8 I started writing my own books.
2)Sticking up for the little man. Not that I'm a revolutionist by any means, and I don't start fights unless I believe in what I'm fighting for. I've always advocated for those I thought have been wronged, and be their support system. This has started with me back in high school.
3)Being nosey.... I just am.
So, I knew there was a world full of deceit and lies, people are being wronged every second of every minute of every hour of every day. And there is no more powerful voice in this world than the media. People know about their world mostly through the media, and it dominates our minds. I knew I had found my calling.
I wanted to be able to expose this world where people are wronged, shine light on people who are doing amazing things that will never get the recognition they deserve, and help create awareness to problems so as to generate knowledge and even a desire to help change that.
The first step to any problem is awareness, and I want to do my part to play that role. So that's why I picked my topic: Journalist in Africa.
After reading Waiting for an Angel, I was inspired to write my final paper on the suffering of African Journalist, and with my research I got really involved with the reading. I was inspired by people who I consider heroes to their countries, because these journalists aimed to alarm their people of what was happening that they didn't know about.
So, I think my presentation is really going to shed some light and turn some heads. I won't say exactly what I have, because I hope to really shed some insight in my presentation, but I want you to keep this background in mind when you hear what I have to say next Thursday.
Tuesday, December 2, 2008
Doctors without borders
Doctors without borders aka Medecins Sans Frontieres
This group has been active in many African countries for decades, and at times has been teh sole provider of health care, food and water. MSF has been attempting for years to increase media coverage of the situation in Africa to increase international support.MSF helps to treat and educate the public about HIV/AIDS in the sub-saharan Africa, where most deaths and cases of the disease in the world. Only 4% of Africans with the disease are receiving treatment, and the MSF is urging governments and companies to increase not only research but als development into HIV/AIDS treatments as to decrease cost and increase availability.
FIELD MISSION STRUCTURE
Before a field mission is established in a country, a MSF team goes and visits an to determine what the nature of the humanitarian emergency is, the level of safety in the area and what type of aid is needed. The main objective of most missions is medical aid, but some missions help in areas for water purification and nutrition.
FIELD MISSION TEAM
The field mission team has small quantity of coordinators that head the component of a field mission, and a head mission. The head mission ususally consisted of those with the most experience in humanitarian situations of team members and it is his/her job to deal with the media. The volunteers consists of physicians, surgeons, nurses, and other specialists.
Even the medical volunteers usually get the most media attention when the world is made aware of an MSF field mission, there are a various of non-medical volunteers who help keep the field mission working. Other non-medical staff consist of water/sanitation specialists, who have experience as engineers in the fields of water treatment and management and financial/administration experts who are also located within the field missions.
For articles about the NGO, here is a link to the NY Times.
http://topics.nytimes.com/top/reference/timestopics/organizations/d/doctors_without_borders/index.html?inline=nyt-org
This group has been active in many African countries for decades, and at times has been teh sole provider of health care, food and water. MSF has been attempting for years to increase media coverage of the situation in Africa to increase international support.MSF helps to treat and educate the public about HIV/AIDS in the sub-saharan Africa, where most deaths and cases of the disease in the world. Only 4% of Africans with the disease are receiving treatment, and the MSF is urging governments and companies to increase not only research but als development into HIV/AIDS treatments as to decrease cost and increase availability.
FIELD MISSION STRUCTURE
Before a field mission is established in a country, a MSF team goes and visits an to determine what the nature of the humanitarian emergency is, the level of safety in the area and what type of aid is needed. The main objective of most missions is medical aid, but some missions help in areas for water purification and nutrition.
FIELD MISSION TEAM
The field mission team has small quantity of coordinators that head the component of a field mission, and a head mission. The head mission ususally consisted of those with the most experience in humanitarian situations of team members and it is his/her job to deal with the media. The volunteers consists of physicians, surgeons, nurses, and other specialists.
Even the medical volunteers usually get the most media attention when the world is made aware of an MSF field mission, there are a various of non-medical volunteers who help keep the field mission working. Other non-medical staff consist of water/sanitation specialists, who have experience as engineers in the fields of water treatment and management and financial/administration experts who are also located within the field missions.
For articles about the NGO, here is a link to the NY Times.
http://topics.nytimes.com/top/reference/timestopics/organizations/d/doctors_without_borders/index.html?inline=nyt-org
Tuesday, November 25, 2008
Child soldiers
You'd think that maybe the numbers had eased themselves away of the child soldiers that exist out there, but they haven't. In 2007, Africa had the largest number of child soldiers reported, and of 2004, there was 100,000, so one can only imagine how big the number is today. The countries that are most affected by this epidemic are :Algeria, Angola, Burundi, Congo-Brazzaville, the Democratic Republic of Congo, Liberia, Rwanda, Sierra Leone, Sudan and Uganda. The problem with using these poor children is they are unaware of the consequences, due to a lack of immaturity, so they think it is a game. Which most rebel commanders say are good for them, because then the children are fearles, but with little or no training, these front line stories, become quick-minute tragedies.
Girls are also said to be victims in this horrendous situation, for example: " In Algeria, a young woman from one of the villages where massacres had taken place said that all of the killers were boys under 17. Some boys who looked to be around 12 decapitated a 15-year-old girl and played ‘catch’ with the head. "
Not only do these children handle guns and weaponry that should not be handled by little hands, they are also exposed to the world of drugs and alcohol.
These children are abducted from their families and through abuse and extensive mental and physical abuse are forced into a life to support the ongoing war for which they either have to be a victim on the losing side or avictim on the "winning" side. And not that there is a winning side at all, but they are forced into a life that is "kill or be killed."
I found a really great article on Toy soldiers written by a CNN journalist that I want everyone to take a look at. I think you will find it really powerful =]
http://www.cnn.com/2007/WORLD/africa/02/12/child.soldiers/index.html
Stolen kids turned into terrifying killers
POSTED: 3:00 p.m. EST, February 12, 2007
Story Highlights• There are more than 250,000 child soldiers fighting around the world
• Children are often brainwashed and drugged before they are forced to fight
• Their vulnerability can allow warlords to make them into coldblooded killers
• Child advocates see some signs of progress, but a long way to go
By Ann O'Neill
CNN
Adjust font size:
(CNN) -- Warlords are forcing children in conflicts around the world to become killing machines -- nothing more than what one child advocate calls "cannon fodder."
Some children are kidnapped from their schools or their beds, some are recruited after seeing their parents slaughtered, some may even choose to join the militias as their best hope for survival in war-torn countries from Colombia, and across Africa and the Middle East, to south Asia.
Once recruited, many are brainwashed, trained, given drugs and then sent into battle with orders to kill.
There is no escape for what the United Nations and human rights groups estimate are 250,000 child soldiers today. These children, some as young as 8, become fighters, sex slaves, spies and even human shields.
Sometimes their guns are taller than they are. But the child soldiers can be frighteningly cold and effective, according to CNN Africa correspondent Jeff Koinange. (Audio Slide Show: Koinange describes coming face to face with gun-wielding children)
He said they take macho noms de guerre like "Col. Rambo" and "Brig. Chop Them Up."
"The saddest part is we, as adults, had to address them as such," he added. "Otherwise you just never knew what would happen." (Read: Koinange recalls how child soldiers killed his friend)
The children's very vulnerability makes them attractive to the men leading militias, according to Jo Becker, who has interviewed former child soldiers in Sri Lanka, Nepal, Uganda and Myanmar for Human Rights Watch.
They are easy to manipulate and will do the unspeakable without question or protest, partly because their morals and value systems are not yet fully formed, she said. In some cultures, child soldiers -- 40 percent of whom can be girls -- are considered expendable "cannon fodder," she said.
Ordered not to cry
The journey from boy or girl to killing machine follows a horrifying route of indoctrination, including being forced to execute friends and family, international organizations report.
One girl, Angela, 12, told Human Rights Watch she was told to shoot a friend when she joined Colombia's FARC guerrillas. (Watch children drilled for war in the mud )
"I closed my eyes and fired the gun, but I didn't hit her. So I shot again," she said. "I had to bury her and put dirt on top of her. The commander said, 'You'll have to do this many more times, and you'll have to learn not to cry.' "
An indictment against Congolese warlord Thomas Lubanga Dyilo asserts that one of his commanders threatened to shoot a 13-year-old girl unless she tied the testicles of a prisoner with wire. She complied and the captive died.
In Myanmar -- formerly known as Burma -- a boy who was 11 when he was recruited to the national army, had to watch as older soldiers gunned down mothers and then killed their babies. "They swung them by their legs and smashed them against a rock. I saw it," Kim Muang Than told Human Rights Watch.
Changing times
Officials with the United Nations, UNICEF and human rights groups said they are seeing promising signs, 20 years after the United Nations first addressed the issue. (Watch children flee the horror of militia kidnappers )
Child soldiers were on the agenda for a U.N. Security Council working committee Friday. The committee discussed how rebel groups in Nepal and Sri Lanka use children to fight. Action against militias in the Ivory Coast and the Democratic Republic of Congo was also considered.
Last week, 58 countries and nongovernmental agencies signed a treaty to do more to free current and potential child soldiers from peril. And, on January 29, the International Criminal Court forged ahead with its first war crimes prosecution, targeting Lubanga on charges of recruiting child soldiers The act was declared a war crime when the ICC was established in 2002.
"In the past there haven't been consequences against the commanders," said Becker, of Human Rights Watch. "This sends a signal to the groups that the world is paying attention now, you can be jailed for life and your assets can be frozen."
"I think we've come a long way," said Radhika Coomaraswamy, the United Nations' envoy for children and armed conflict. "Ten years ago this was an invisible issue."
Since last summer, groups in Burundi, Ivory Coast, Myanmar, the Democratic Republic of the Congo, Sudan and Somalia have been referred to the U.N. Security Council for possible sanctions.
But there are many, many more. Child soldiers have been used in the past decade in more than 30 countries, according to the United Nations, Amnesty International and Human Rights Watch, which said young fighters were active in at least 19 countries last year. (Map: Where children are forced to fight)
Coomaraswamy sees the Middle East, Sudan's Darfur and eastern Chad as the new trouble spots. (Read about Iraq's child soldiers)
There are also concerns in Asia, with Human Rights Watch posting reports in January alleging violations by Maoist forces in Nepal and an offshoot of the Tamil Tigers rebel group in Sri Lanka.
"We're no longer just pointing fingers at rebel groups or government armies," said Human Rights Watch's Becker. "Now we're holding individual commanders accountable for their crimes."
U.N. envoy Coomaraswamy is taking an optimistic long view. "I think this is a little bit like the campaign against slavery in the late 19th century," she said. "There's such an abhorrence of it on an international level."
But much remains to be done, she cautioned. Funds must be found and steps taken to restore some sense of normal life for children numbed and hardened by their war experiences. In many cases, she said, their families don't want them and they are shunned by villagers.
Abandoned, they find little to eat, have nothing to do and scant hope for the future, Coomaraswamy said.
Without intervention, they could grow up to become a lost generation of migrant professional killers.
Johnny Mad Dog
I think that even reading such a powerful book, I couldn't begin to put myself in someone else's place that has went through those things.
The thing that stuck in my mind the most was the family that had to go on after all of the strive.
Losing my father would be the hardest thing for me, I don't know what I would do with myself, and in this story, there is this girl who not only has to move on so quickly from her father's death, but pull together her mother who is now permanently handicap, and younger brother who is left in devastation.
The strength that it must take to have to mourn the death of someone who was your main provider, and the next, run for your own life, its too immense of a feeling. I find myself relating to her because I too do a lot of things with my father, my father is chief of our fire department, and I joined as soon as I could, and we have spent a lot of time side by side working on things.
I don't know how I could piece my life together when I'd have to leave it all behind, and play father. I just couldn't even imagine.
The thing that stuck in my mind the most was the family that had to go on after all of the strive.
Losing my father would be the hardest thing for me, I don't know what I would do with myself, and in this story, there is this girl who not only has to move on so quickly from her father's death, but pull together her mother who is now permanently handicap, and younger brother who is left in devastation.
The strength that it must take to have to mourn the death of someone who was your main provider, and the next, run for your own life, its too immense of a feeling. I find myself relating to her because I too do a lot of things with my father, my father is chief of our fire department, and I joined as soon as I could, and we have spent a lot of time side by side working on things.
I don't know how I could piece my life together when I'd have to leave it all behind, and play father. I just couldn't even imagine.
Thursday, November 13, 2008
Water Sanitation in Africa, or lack there of
Bundaa Joseph
Child's work
Bundaa Joseph, 10, Kampala village, Tanzania
I have no school. I would like to go but I am the only child at home so if I go to school there will be no one to help my parents.
I have to fetch the water. I use the water here for drinking, bathing and washing my clothes. My parents always get sick with diarrhoea - I don't know why - but they have to go to hospital. I'm not happy using this water. Some people use it like a toilet.
(WaterAid/Jane Scobie)
(http://images.google.com/imgres?imgurl=http://news.bbc.co.uk/nol/shared/spl/hi/picture_gallery/05/africa_getting_water_in_africa/img/3.jpg&imgrefurl=http://news.bbc.co.uk/1/shared/spl/hi/picture_gallery/05/africa_getting_water_in_africa/html/3.stm&usg=__gKEn0pZgHLJdpW5M72y95zs29-8=&h=300&w=300&sz=20&hl=en&start=2&sig2=C5OujvPZ11SjfwFeM2GlLA&tbnid=IR2p4nQ-UOWtJM:&tbnh=116&tbnw=116&ei=nXccSemiJ6X8NOrQhd0J&prev=/images%3Fq%3DWater%2Bin%2BAfrica%26gbv%3D2%26hl%3Den%26safe%3Doff)
Water problems are the biggest in South Africa, the strain has even lead into violence across borders and even domestic. In Côte D'Ivoire where government problems led to an unpaid water bill and the cause later was the increase risk of water-born diseases such as cholera. Only 22 percent to 34 percent of the population in at least eight sub-Saharan countries are able to have access to safe water.
According to the Council on Foreign Relations:
"What is the role of agriculture in water stress?
Agricultural development has the potential to improve African economies but requires extensive water supplies. These statistics from the Water Systems Analysis Group at the Institute for the Study of Earth, Oceans, and Space at the University of New Hampshire reveal the urgent need for sustainable agricultural development:
About 64 percent of Africans rely on water that is limited and highly variable;
Croplands inhabit the driest regions of Africa where some 40 percent of the irrigated land is unsustainable;
Roughly 25 percent of Africa's population suffers from water stress;
Nearly 13 percent of the population in Africa experiences drought-related stress once each generation."
96 percent of Agriculture in Africa is rain fed which causes a big dilemma. With the resource of water being low and with the little resource of that polluted with germs, the state of Africa is in what is called "Water Stress."
Over 80 of Africa's river and lak basins are shared by two or more countires and those countries heavily depend on those resources, threatening the native livelihood.
According to the Living Waters Pamphlet:
"Almost half of the population (778 million in 1997) suffers from one of
the six major water-related diseases. Lack of risk preparedness and
mitigation is also a factor: in Mozambique over 1 million people were
displaced by the floods of 1999/2000 and an unknown number killed.
Every day, 650 people die from diarrhoea in Africa, mainly children
under five years of age. More than 10,000 people contracted cholera
during outbreaks in South Africa in 2001."
Africa is home to about 13% (800 million
people) of the world population and accounts
for about 2% of world economic output.
• About 29% of the population lives in West Africa, 27% in
East Africa, 18% in North Africa, 17% in Southern Africa,
and 10% in Central Africa. North Africa is the most urbanised
region in Africa, while East Africa is the least urbanised.
• Overall, the agricultural and mining sectors employ the largest
numbers of Africans. Around two-thirds of Southern Africa’s
population is dependent on agriculture for employment.
• Vast desert and densely forested regions are nearly uninhabited, while
population density is very high in places like Nigeria, the Nile River valley,
and the Great Lakes region. Two of the largest cities in the world – Cairo
and Lagos – are in Africa.
• Estimates of the number of languages range from 700 to 3,000. Major
languages, in terms of the number of speakers, include Afrikaans, Akan,
Amharic, Arabic, English, French, Fufulde, Hausa, Igbo, Malagasy,
Oromo, Portuguese, Rwanda, Shona, Somali, Sotho, Swahili, Xhosa,
Yoruba and Zulu.
Source: US Department of Energy http://www.eia.doe.gov/emeu/cabs/africa.html
Bundaa Joseph
Child's work
Bundaa Joseph, 10, Kampala village, Tanzania
I have no school. I would like to go but I am the only child at home so if I go to school there will be no one to help my parents.
I have to fetch the water. I use the water here for drinking, bathing and washing my clothes. My parents always get sick with diarrhoea - I don't know why - but they have to go to hospital. I'm not happy using this water. Some people use it like a toilet.
(WaterAid/Jane Scobie)
(http://images.google.com/imgres?imgurl=http://news.bbc.co.uk/nol/shared/spl/hi/picture_gallery/05/africa_getting_water_in_africa/img/3.jpg&imgrefurl=http://news.bbc.co.uk/1/shared/spl/hi/picture_gallery/05/africa_getting_water_in_africa/html/3.stm&usg=__gKEn0pZgHLJdpW5M72y95zs29-8=&h=300&w=300&sz=20&hl=en&start=2&sig2=C5OujvPZ11SjfwFeM2GlLA&tbnid=IR2p4nQ-UOWtJM:&tbnh=116&tbnw=116&ei=nXccSemiJ6X8NOrQhd0J&prev=/images%3Fq%3DWater%2Bin%2BAfrica%26gbv%3D2%26hl%3Den%26safe%3Doff)
Tuesday, November 11, 2008
The Bleeding Stone
I was very intrigued by the term "jinn" which was mentioned frequently in the book.
"Jinn" .. which is an arabic term, part of Islam. Which makes me wonder if this is the religion of the character in the book. The religion is quite unclear and there is mention of many within it. But I pull back from that thought because the muslims who come to take the waddan meat are not easily represented by the main character. So I'm not sure what to think, even though the character is more open to help them then the christians. But the christians are referred to as foreigners, so it might just be that the muslims are natives.
Nonetheless, the "ancestors" that the bedioun chooses to speak to, is an Islamic term:
(http://www.geocities.com/mutmainaa/belief/jinn.html)
"The Jinn are beings created with free will, living on earth in a world parallel to mankind. The Arabic word Jinn is from the verb 'Janna' which means to hide or conceal. Thus, they are physically invisible from man as their description suggests. This invisibility is one of the reasons why some people have denied their existence. However, (as will be seen) the affect which the world of the Jinn has upon our world, is enough to refute this modern denial of one of Allah's creation. The origins of the Jinn can be traced from the Qur'an and the Sunnah. Allah says:
"Indeed We created man from dried clay of black smooth mud. And We created the Jinn before that from the smokeless flame of fire"
[Surah Al-Hijr 15:26-27]
Thus the Jinn were created before man. As for their physical origin, then the Prophet (salAllahu alayhi wasalam) has confirmed the above verse when he said: "The Angels were created from light and the Jinn from smokeless fire" [1]. It is this description of the Jinn which tells us so much about them. Because they were created from fire, their nature has generally been fiery and thus their relationship with man has been built upon this. Like humans, they too are required to worship Allah and follow Islam. Their purpose in life is exactly the same as ours, as Allah says:
"I did not create the Jinn and mankind except to worship Me"
[Surah Ad-Dhariyat, 51:56]"
Even though Jinns can be muslim or non-muslim, I feel there is a significance to the religion itself.
But Jinns are referred to as devils.
Does the bedioun worship the devil? or does it answer to it to keep the land that he protects happy?
In my research it says that Jinns can take on any form such as human, plant, animal, etc.
"Jinn" .. which is an arabic term, part of Islam. Which makes me wonder if this is the religion of the character in the book. The religion is quite unclear and there is mention of many within it. But I pull back from that thought because the muslims who come to take the waddan meat are not easily represented by the main character. So I'm not sure what to think, even though the character is more open to help them then the christians. But the christians are referred to as foreigners, so it might just be that the muslims are natives.
Nonetheless, the "ancestors" that the bedioun chooses to speak to, is an Islamic term:
(http://www.geocities.com/mutmainaa/belief/jinn.html)
"The Jinn are beings created with free will, living on earth in a world parallel to mankind. The Arabic word Jinn is from the verb 'Janna' which means to hide or conceal. Thus, they are physically invisible from man as their description suggests. This invisibility is one of the reasons why some people have denied their existence. However, (as will be seen) the affect which the world of the Jinn has upon our world, is enough to refute this modern denial of one of Allah's creation. The origins of the Jinn can be traced from the Qur'an and the Sunnah. Allah says:
"Indeed We created man from dried clay of black smooth mud. And We created the Jinn before that from the smokeless flame of fire"
[Surah Al-Hijr 15:26-27]
Thus the Jinn were created before man. As for their physical origin, then the Prophet (salAllahu alayhi wasalam) has confirmed the above verse when he said: "The Angels were created from light and the Jinn from smokeless fire" [1]. It is this description of the Jinn which tells us so much about them. Because they were created from fire, their nature has generally been fiery and thus their relationship with man has been built upon this. Like humans, they too are required to worship Allah and follow Islam. Their purpose in life is exactly the same as ours, as Allah says:
"I did not create the Jinn and mankind except to worship Me"
[Surah Ad-Dhariyat, 51:56]"
Even though Jinns can be muslim or non-muslim, I feel there is a significance to the religion itself.
But Jinns are referred to as devils.
Does the bedioun worship the devil? or does it answer to it to keep the land that he protects happy?
In my research it says that Jinns can take on any form such as human, plant, animal, etc.
Cont. issues in Africa
In light of the topic of journalist abuse, I found a sight that reports on stories of abuse of journalist in Africa today.
http://cpj.org/africa/
Story one:
In Ethiopia, managing editor, Aregaqi, of the Reporter was releaed from the hospital when three men attacked him as he left his office by striking him in the head repeatedly with a stone until he fell unconscious. This attack was directed to anonymous threats received in connection of investiagtive reports accusing people close to Saudi-Ethiopian billionaire Sheikh Mohammed Hussein al-Amoudi had mismanaged his investments.
Story two:"Editor-in-Chief Tsion Girima of the private weekly Enbilta is being held in Kality prison, outside the capital, Addis Ababa, pending sentencing on Tuesday"
Girima misspelled a judges name in her paper, and instead of running a correction, she spelled the name correctly in her next edition, now Girima will serve up to one year in prison for that mistake.
Story three: “Chief” Ebrima Manneh was arrested and brought to prison...
"Though he was never charged with a crime, Chief’s arrest stemmed from his decision to republish a BBC story critical of President Yahya Jammeh’s democratic credentials on the eve of an African Union summit in Banjul. Editors at our pro-government paper overruled Chief’s decision, pulling the printed copies that carried the story and withholding them from distribution."
A reporter from the paper even went undercover to investigate Manneh's arrest. This reporter said many of the sources that he went to were afraid to speak about the disappearance, for they may be the next victim.
The reporter testified on the Chief's behave, and was relocated from his dying father to help the chief.
But the chief was never released, leaving behind wedding arrangements and bright future.
This is something to take into consideration, being a journalist in the USA, I feel secure that my government protects to a degree my freedom of speech. In Africa, the government silences it.
http://cpj.org/africa/
Story one:
In Ethiopia, managing editor, Aregaqi, of the Reporter was releaed from the hospital when three men attacked him as he left his office by striking him in the head repeatedly with a stone until he fell unconscious. This attack was directed to anonymous threats received in connection of investiagtive reports accusing people close to Saudi-Ethiopian billionaire Sheikh Mohammed Hussein al-Amoudi had mismanaged his investments.
Story two:"Editor-in-Chief Tsion Girima of the private weekly Enbilta is being held in Kality prison, outside the capital, Addis Ababa, pending sentencing on Tuesday"
Girima misspelled a judges name in her paper, and instead of running a correction, she spelled the name correctly in her next edition, now Girima will serve up to one year in prison for that mistake.
Story three: “Chief” Ebrima Manneh was arrested and brought to prison...
"Though he was never charged with a crime, Chief’s arrest stemmed from his decision to republish a BBC story critical of President Yahya Jammeh’s democratic credentials on the eve of an African Union summit in Banjul. Editors at our pro-government paper overruled Chief’s decision, pulling the printed copies that carried the story and withholding them from distribution."
A reporter from the paper even went undercover to investigate Manneh's arrest. This reporter said many of the sources that he went to were afraid to speak about the disappearance, for they may be the next victim.
The reporter testified on the Chief's behave, and was relocated from his dying father to help the chief.
But the chief was never released, leaving behind wedding arrangements and bright future.
This is something to take into consideration, being a journalist in the USA, I feel secure that my government protects to a degree my freedom of speech. In Africa, the government silences it.
Thursday, November 6, 2008
So you call us bias, but you do not know what we go through
Sometimes it feels good to open a book and be able to relate to a character in the majorest/minorest level.
I felt close to Lomba, because I too am a journalist and a writer.
I remember when I told my family that I was going to be a journalist and my family just kept fearing for my life saying "Don't go to Iraq!"
And I understood the immediate dangers that lie under the field of some of the most hated people in society.
Reading this book, I see the potential and the power that someone within the business can create, and the consequence one can face when trying to do what they believe is right.
I hope this leaves a reminder to those who call the media biased. Yeah, it is, and that is why I became a journalist, to combine my two passions: writing.. and being nosey.
There are people like Lomba who are suffering in prison, locked away in solitude, beaten down for owning even a pencil and paper, sleeping on lice-ridden cots, eating food that only animals would call cuisine.
Not able to know what day it is, and the days become irrelevant because freedom becomes just a whisper,anger welling up inside as you take beating after beating..... only because you were covering event.
That's why I became a journalist, because instead of staring at the TV saying, "thats bias" or "they're not telling us everything." I got up and decided to change it. Someday I hope to do news justice and uncover stories to the world that has become blind to such corruption.
Maybe I could be a Lomba?
Who knows.
I felt close to Lomba, because I too am a journalist and a writer.
I remember when I told my family that I was going to be a journalist and my family just kept fearing for my life saying "Don't go to Iraq!"
And I understood the immediate dangers that lie under the field of some of the most hated people in society.
Reading this book, I see the potential and the power that someone within the business can create, and the consequence one can face when trying to do what they believe is right.
I hope this leaves a reminder to those who call the media biased. Yeah, it is, and that is why I became a journalist, to combine my two passions: writing.. and being nosey.
There are people like Lomba who are suffering in prison, locked away in solitude, beaten down for owning even a pencil and paper, sleeping on lice-ridden cots, eating food that only animals would call cuisine.
Not able to know what day it is, and the days become irrelevant because freedom becomes just a whisper,anger welling up inside as you take beating after beating..... only because you were covering event.
That's why I became a journalist, because instead of staring at the TV saying, "thats bias" or "they're not telling us everything." I got up and decided to change it. Someday I hope to do news justice and uncover stories to the world that has become blind to such corruption.
Maybe I could be a Lomba?
Who knows.
Monday, November 3, 2008
The cost of oil, literally.
It's astonishing to think how much oil has affected Africa without benefiting the country at all.
The Africans seemed to not be interested in the use of it, and yet it is be sucked from the veins of the land and leaving mother earth dry. And those who fight to protect their intellect, to find themselves benefiting from a ruthless trade, are coming up short, and turned away.Not only that, but it has destroyed the land and the spirit of the people who call it home.
Where is home when greed and corruption become your needy neighbor?
"This is our land," a dark and round-faced young man named Judé piped up. "We've seen no benefit from it. We lost our land and have received nothing for it. At first they said they were going to build hospitals and dispensaries here. But they've done none of that." Exxon, Chief Tamro explained, had offered the village its choice of five options: a school, a well, a granary, one kilometer of paved road, or a marketplace. The villagers chose the school, understanding that it would house six grades, but ExxonMobil built them a two-room schoolhouse instead. "Let me ask you something, sir." The chief tried to contain his frustration. "If I take something from you, should I then come and dictate the terms of my compensation to you for the loss? Surely it is for me to apologize and ask you what I can do to make it up to you."
Oil industries within Africa have five countries that dominate the oil game, Egypt, Libya, Algeria, Angola and Nigeria. They produce 83-87% of the continents oil. And althought they are not the only countries dominated by this (there are 52)they take the lead. The oil industries within Africa confirmed 73-77 billion barrels of oil make up 7 percent of the entire global total.
AFRICAN OPEC MEMBERS PRODUCTION mb/d--Last Updated on Oct.16-2008
2006
2007
1Q08
2Q08
3Q08
Jul 08
Aug 08
Sep 08
Sep/Aug
Algeria
1.37
1.36
1.40
1.40
1.41
1.40
1.41
1.41
0.00
Angola
1.39
1.66
1.87
1.90
1.85
1.90
1.87
1.77
-0.10
Libya
1.70
1.71
1.75
1.73
1.69
1.69
1.67
1.72
0.05
Nigeria
2.23
2.13
2.04
1.86
1.95
1.92
1.95
2.00
0.05
(According to the African Oil Journal)
And seeing as I'm just a naive consumer and never really checking the labels on what I purchase, by reading the article I was unaware that we tapped into more African sources than in Saudi Arabia. Everytime I go home, or go to see my friends, with each drop of oil I pump into my '95 Bonneville, I'm supporting destroying somebody else's home.
How do we stop it?
Tuesday, October 28, 2008
Fighting Female Genital Mutilation
Despite laws against the muilation of females, the treatment still continues in many pparts of Africa today. There are different organizations in palce that work against this practice, but the fight has been very hard against traditions that support this tpractice.
According to the afrol web site there FGM is in four types:
Gemale Genital Mutilation (FGM), aka female circumcision or female genital cutting has been in practice for several 1,000 of years in almost 30 African coutnries and Middle Eastern nations. Is it practiced by Muslims, Christians, Jews and followers of AFrican religions.
(DIRECT DEFINITION)
The World Health Organization also classified FGM into four types:
Type I
The WHO defines Type I FGM as the partial or total removal of the clitoris (clitoridectomy) and/or the prepuce (clitoral hood); see Diagram 1B. When it is important to distinguish between the major variations of Type I mutilation, the following subdivisions are proposed: Type Ia, removal of the clitoral hood or prepuce only; Type Ib, removal of the clitoris with the prepuce. In the context of women who seek out labiaplasty, Stern opposes removal of the clitoral hood and points to potential scarring and nerve damage.
Type II
The WHO's definition of Type II FGM is "partial or total removal of the clitoris and the labia minora, with or without excision of the labia majora (excision). When it is important to distinguish between the major variations that have been documented, the following subdivisions are proposed: Type IIa, removal of the labia minora only; Type IIb, partial or total removal of the clitoris and the labia minora; Type IIc, partial or total removal of the clitoris, the labia minora and the labia majora. Note also that, in French, the term ‘excision’ is often used as a general term covering all types of female genital mutilation.
Type III: Infibulation with excision
The WHO defines Type III FGC as narrowing of the vaginal orifice with creation of a covering seal by cutting and appositioning the labia minora and/or the labia majora, with or without excision of the clitoris (infibulation)." It is the most extensive form of FGM, and accounts for about 10% of all FGC procedures described from Africa. Infibulation is also known as "pharaonic circumcision."
In a study of infibulation in the Horn of Africa, Pieters observed that the procedure involves extensive tissue removal of the external genitalia, including all of the labia minora and the inside of the labia majora. The labia majora are then held together using thorns or stitching. In some cases the girl's legs have been tied together for two to six weeks, to prevent her from moving and to allow the healing of the two sides of the vulva. Nothing remains but the walls of flesh from the pubis down to the anus, with the exception of an opening at the inferior portion of the vulva to allow urine and menstrual blood to pass through; see Diagram 1D. Generally, a practitioner recognized as having the necessary skill carries out this procedure, and a local anesthetic is used. However, when carried out "in the bush," infibulation is often performed by an elderly matron or midwife of the village, with no anesthesia used.
A reverse infibulation can be performed to allow for sexual intercourse or when undergoing labor, or by female relatives, whose responsibility it is to inspect the wound every few weeks and open it some more if necessary. During childbirth, the enlargement is too small to allow vaginal delivery, and so the infibulation is opened completely and may be restored after delivery. Again, the legs are sometimes tied together to allow the wound to heal. When childbirth takes place in a hospital, the surgeons may preserve the infibulation by enlarging the vagina with deep episiotomies. Afterwards, the patient may insist that her vulva be closed again.
This practice increases the occurrence of medical complications due to a lack of modern medicine and surgical practices.[citation needed]
A five-year study of 300 women and 100 men in Sudan found that "sexual desire, pleasure, and orgasm are experienced by the majority of women who have been subjected to this extreme sexual mutilation, in spite of their being culturally bound to hide these experiences."
Most advocates of the practice continue to perform the procedure in adherence to standards of beauty that are very different from those in the west. Many infibulated women will contend that the pleasure their partners receive due to this procedure is a definitive part of a successful marriage and enjoyable sex life.[citation needed]
Type IV: Other types
There are other forms of FGM, collectively referred to as Type IV, that may not involve tissue removal. The WHO defines Type IV FGC as "all other harmful procedures to the female genitalia for non-medical purposes, for example, pricking, piercing, incising, scraping and cauterization."This includes a diverse range of practices, such as pricking the clitoris with needles, burning or scarring the genitals as well as ripping or tearing of the vagina. Type IV is found primarily among isolated ethnic groups as well as in combination with other types.
The practice is brought by fear of a daughter's marriageablity and honor in the community. Historic reasons were more for marital fidelity, by controlling a woman's sex drive, preventing lesbianism, ensuring paternity, "calming" her personality and hygiene. In these practices it is considered an important rite of passage.
FGM practices by country
Country Prevalence Type
Benin 5-50% excision
Burkina Faso up to 70% excision
Cameroon local clitoridectomy and excision
Central Afr. Republic 45-50% clitoridectomy and excision
Chad 60% excision and infibulation
Côte d'Ivoire up to 60% excision
DRC (Congo) local excision
Djibouti 98% excision and infibulation
Egypt 85-95% clitoridectomy, excision and infibulation
Eritrea 95% clitoridectomy, excision and infibulation
Ethiopia 70-90% clitoridectomy, excision and infibulation
Gambia 60-90% excision and infibulation
Ghana 15-30% excision
Guinea 65-90% clitoridectomy, excision and infibulation
Guinea Bissau local clitoridectomy and excision
Kenya 50% clitoridectomy, excision and some infibulation
Liberia 50% excision
Mali 94% clitoridectomy, excision and infibulation
Mauritania 25% clitoridectomy and excision
Niger local excision
Nigeria 60-90% clitoridectomy, excision, some infibulation
Senegal 20% excision
Sierra Leone 90% excision
Somalia 98% infibulation
Sudan 90% infibulation and excision
Tanzania 18% excision, infibulation
Togo 12% excision
Uganda local clitoridectomy and excision
Based on statistics from Amnesty International and US govt
According to those who fight the practice of FGM, stopping this practice requires "a profound social change," according to the Director of the International Programme at the Center for Reproductive LAw and Policy, ANika Rahman.
Acccording to Amnesty International, a non-governmental based organization that conducts research inorder to prevent abuse on human rights that are violated. Amnesty has estimated over 130 million women wordwide will be affecgted by some type of FGC with over 2 million procedures being performed every year.
According to the afrol web site there FGM is in four types:
Gemale Genital Mutilation (FGM), aka female circumcision or female genital cutting has been in practice for several 1,000 of years in almost 30 African coutnries and Middle Eastern nations. Is it practiced by Muslims, Christians, Jews and followers of AFrican religions.
(DIRECT DEFINITION)
The World Health Organization also classified FGM into four types:
Type I
The WHO defines Type I FGM as the partial or total removal of the clitoris (clitoridectomy) and/or the prepuce (clitoral hood); see Diagram 1B. When it is important to distinguish between the major variations of Type I mutilation, the following subdivisions are proposed: Type Ia, removal of the clitoral hood or prepuce only; Type Ib, removal of the clitoris with the prepuce. In the context of women who seek out labiaplasty, Stern opposes removal of the clitoral hood and points to potential scarring and nerve damage.
Type II
The WHO's definition of Type II FGM is "partial or total removal of the clitoris and the labia minora, with or without excision of the labia majora (excision). When it is important to distinguish between the major variations that have been documented, the following subdivisions are proposed: Type IIa, removal of the labia minora only; Type IIb, partial or total removal of the clitoris and the labia minora; Type IIc, partial or total removal of the clitoris, the labia minora and the labia majora. Note also that, in French, the term ‘excision’ is often used as a general term covering all types of female genital mutilation.
Type III: Infibulation with excision
The WHO defines Type III FGC as narrowing of the vaginal orifice with creation of a covering seal by cutting and appositioning the labia minora and/or the labia majora, with or without excision of the clitoris (infibulation)." It is the most extensive form of FGM, and accounts for about 10% of all FGC procedures described from Africa. Infibulation is also known as "pharaonic circumcision."
In a study of infibulation in the Horn of Africa, Pieters observed that the procedure involves extensive tissue removal of the external genitalia, including all of the labia minora and the inside of the labia majora. The labia majora are then held together using thorns or stitching. In some cases the girl's legs have been tied together for two to six weeks, to prevent her from moving and to allow the healing of the two sides of the vulva. Nothing remains but the walls of flesh from the pubis down to the anus, with the exception of an opening at the inferior portion of the vulva to allow urine and menstrual blood to pass through; see Diagram 1D. Generally, a practitioner recognized as having the necessary skill carries out this procedure, and a local anesthetic is used. However, when carried out "in the bush," infibulation is often performed by an elderly matron or midwife of the village, with no anesthesia used.
A reverse infibulation can be performed to allow for sexual intercourse or when undergoing labor, or by female relatives, whose responsibility it is to inspect the wound every few weeks and open it some more if necessary. During childbirth, the enlargement is too small to allow vaginal delivery, and so the infibulation is opened completely and may be restored after delivery. Again, the legs are sometimes tied together to allow the wound to heal. When childbirth takes place in a hospital, the surgeons may preserve the infibulation by enlarging the vagina with deep episiotomies. Afterwards, the patient may insist that her vulva be closed again.
This practice increases the occurrence of medical complications due to a lack of modern medicine and surgical practices.[citation needed]
A five-year study of 300 women and 100 men in Sudan found that "sexual desire, pleasure, and orgasm are experienced by the majority of women who have been subjected to this extreme sexual mutilation, in spite of their being culturally bound to hide these experiences."
Most advocates of the practice continue to perform the procedure in adherence to standards of beauty that are very different from those in the west. Many infibulated women will contend that the pleasure their partners receive due to this procedure is a definitive part of a successful marriage and enjoyable sex life.[citation needed]
Type IV: Other types
There are other forms of FGM, collectively referred to as Type IV, that may not involve tissue removal. The WHO defines Type IV FGC as "all other harmful procedures to the female genitalia for non-medical purposes, for example, pricking, piercing, incising, scraping and cauterization."This includes a diverse range of practices, such as pricking the clitoris with needles, burning or scarring the genitals as well as ripping or tearing of the vagina. Type IV is found primarily among isolated ethnic groups as well as in combination with other types.
The practice is brought by fear of a daughter's marriageablity and honor in the community. Historic reasons were more for marital fidelity, by controlling a woman's sex drive, preventing lesbianism, ensuring paternity, "calming" her personality and hygiene. In these practices it is considered an important rite of passage.
FGM practices by country
Country Prevalence Type
Benin 5-50% excision
Burkina Faso up to 70% excision
Cameroon local clitoridectomy and excision
Central Afr. Republic 45-50% clitoridectomy and excision
Chad 60% excision and infibulation
Côte d'Ivoire up to 60% excision
DRC (Congo) local excision
Djibouti 98% excision and infibulation
Egypt 85-95% clitoridectomy, excision and infibulation
Eritrea 95% clitoridectomy, excision and infibulation
Ethiopia 70-90% clitoridectomy, excision and infibulation
Gambia 60-90% excision and infibulation
Ghana 15-30% excision
Guinea 65-90% clitoridectomy, excision and infibulation
Guinea Bissau local clitoridectomy and excision
Kenya 50% clitoridectomy, excision and some infibulation
Liberia 50% excision
Mali 94% clitoridectomy, excision and infibulation
Mauritania 25% clitoridectomy and excision
Niger local excision
Nigeria 60-90% clitoridectomy, excision, some infibulation
Senegal 20% excision
Sierra Leone 90% excision
Somalia 98% infibulation
Sudan 90% infibulation and excision
Tanzania 18% excision, infibulation
Togo 12% excision
Uganda local clitoridectomy and excision
Based on statistics from Amnesty International and US govt
According to those who fight the practice of FGM, stopping this practice requires "a profound social change," according to the Director of the International Programme at the Center for Reproductive LAw and Policy, ANika Rahman.
Acccording to Amnesty International, a non-governmental based organization that conducts research inorder to prevent abuse on human rights that are violated. Amnesty has estimated over 130 million women wordwide will be affecgted by some type of FGC with over 2 million procedures being performed every year.
Thursday, October 23, 2008
African Superstition
African superstition seems to be really tied into the religion in the book Ancestor Stones.
Hawa's mother who brought upon a plague to her... Asana with her twin dying... and so much more.
Africans tied superstitions with witchcraft. Witchcraft was to blame for the alter of the course of human life whether it is good or ill. The witchcraft became the explanation, the perception and the definition of their problems.. or events.... and also that which happened in nature... The Africans believed the witches were the creators of poverty, diseases, accidents, failures, famine, natural disasters, infertility and difficulties in childbirth, when these things appeared in their life. Anything that could not be explained by a human, it was attributed to witchcraft. I.E. twins.
But the Africans didn't just believe in the negative witchcraft.. but also positive... just like in Asana's case... as her mom makes her go to the man who does spells and such to try to repel her brother's ghost. But in general, Africans attributed witch craft to negative images.
Hawa's mother who brought upon a plague to her... Asana with her twin dying... and so much more.
Africans tied superstitions with witchcraft. Witchcraft was to blame for the alter of the course of human life whether it is good or ill. The witchcraft became the explanation, the perception and the definition of their problems.. or events.... and also that which happened in nature... The Africans believed the witches were the creators of poverty, diseases, accidents, failures, famine, natural disasters, infertility and difficulties in childbirth, when these things appeared in their life. Anything that could not be explained by a human, it was attributed to witchcraft. I.E. twins.
But the Africans didn't just believe in the negative witchcraft.. but also positive... just like in Asana's case... as her mom makes her go to the man who does spells and such to try to repel her brother's ghost. But in general, Africans attributed witch craft to negative images.
Tuesday, October 21, 2008
We are not so different....
FYI, i had good pictures.. but my internet is messed right now.
Although the customs and the background are tweaked, the astonishing comparisons between our lives in America now, and that in the 1970's juxtaposed to that in Africa, are truly not so different.
Serah reminds me of the small town girl from which I have lived in and out of. Our stories are not so similar, but I see what makes us the same. As a small town girl, you must fight for yourself and overcome through your education, or you will be just another housewife, living under the roof of a man. Serah has seen that all too well. She had the chance to overcome and be educated, but instead she took the name of a man who prove himself more of a donkey than king.
Ambrose to me seems like what a typical man would in the 70's... and although that man has far been buried, I see the way he holds himself. He prides himself in sounding like a white man, and by saying "the trouble with the black man is that he just isn't ready to vern himself yet."
Ambrose is a empty-headed follower, paid by the government to live for the government. And while Serah holds on to what I could see is the closest thing to an African hippie, Janneh " but we need to draw the people's attention to what is happening. these guys are lining their pockets, man. grabbing what they can while they're in office. and it's our mney. yours. mine. everybody's."
So Janneh (ha, which we won't get into that past) is all anti-establishment, Serah, the lost voice in the domesticated mess we call marriage.
And although marriage is not evil... I SWEAR I'M NOT FEMINIST. I just think that Serah was the typical small town girl who married the first man that seemed appropriate and left her dreams behind. She had two kids, birthed the rights to live under the wages of the government, trying to fight the man.
I think that Serah just needed some more direction, she was listening to the direction of "man" with no voice of her own. Even thought women's rights proclaimed its way into our lives as American women in the 60's, Serah was the woman who envisioned her equal rights through a window.
While all these rights are looking to expose, just like the equivalency here in America at the time... with the socialism movements and feminism... as equal rights protests knocked on the White House's front porch, Sierra Leone fought for it's own independence from the "man."
Although the customs and the background are tweaked, the astonishing comparisons between our lives in America now, and that in the 1970's juxtaposed to that in Africa, are truly not so different.
Serah reminds me of the small town girl from which I have lived in and out of. Our stories are not so similar, but I see what makes us the same. As a small town girl, you must fight for yourself and overcome through your education, or you will be just another housewife, living under the roof of a man. Serah has seen that all too well. She had the chance to overcome and be educated, but instead she took the name of a man who prove himself more of a donkey than king.
Ambrose to me seems like what a typical man would in the 70's... and although that man has far been buried, I see the way he holds himself. He prides himself in sounding like a white man, and by saying "the trouble with the black man is that he just isn't ready to vern himself yet."
Ambrose is a empty-headed follower, paid by the government to live for the government. And while Serah holds on to what I could see is the closest thing to an African hippie, Janneh " but we need to draw the people's attention to what is happening. these guys are lining their pockets, man. grabbing what they can while they're in office. and it's our mney. yours. mine. everybody's."
So Janneh (ha, which we won't get into that past) is all anti-establishment, Serah, the lost voice in the domesticated mess we call marriage.
And although marriage is not evil... I SWEAR I'M NOT FEMINIST. I just think that Serah was the typical small town girl who married the first man that seemed appropriate and left her dreams behind. She had two kids, birthed the rights to live under the wages of the government, trying to fight the man.
I think that Serah just needed some more direction, she was listening to the direction of "man" with no voice of her own. Even thought women's rights proclaimed its way into our lives as American women in the 60's, Serah was the woman who envisioned her equal rights through a window.
While all these rights are looking to expose, just like the equivalency here in America at the time... with the socialism movements and feminism... as equal rights protests knocked on the White House's front porch, Sierra Leone fought for it's own independence from the "man."
Thursday, October 16, 2008
I don't claim to be a feminist, I promise.
But I am certainly empowered and thrilled to read a book by a woman, for the voice of a woman ( and might I say some of the best and most interesting writing I have read so far!)
"Peace had been declared and yet the war was far from over." -What a beautiful statement and how completely accurate it was to depict such a time. I do not know much yet about it, but from what I do know, this seems completely accurate.
I am so glad that woman finally get a voice, and men get to take the back seat in history for once. Sit down men, it's time to listen.
Althought ironically, the first empowered woman has been robbed of her worthiness even through birth! Poor Asana, isn't it a man to take your name away from you? Ha. In oh-so-many ways.
I find it very interesting that Asana had a name before she had "even seen the light of this world." I think that's extremely neat. What a great custom. And I can't believe her mother worked on her house while she was basically in labor, what a strong person.
Oh yeah, men have to hunt and build houses, well we can birth YOUR children and fix YOUR mistakes, all at the same time. Jealous that we're so strong?
=]
I can see the difference of the times, as Asana was a twin, and yet, neither were killed. So I can tell that these people have seen the destruction of colonialization.
Although I am a bit disgusted that Hawa's mother ate somebodys unborn children. This culture is so very different from mine. I do feel bad for the woman who was so ashamed by her own illness and even her husband didn't want to see her.
Although, the book isn't a complete fist in there air, completely empowering piece, we're still talking about 6 wives to one man. Gross. Although, the one woman in the beginning of the story did leave the grandfather and go on her own. And one of the aunts did divorce. But still 6 wives?
So far I am truly enjoying the story.
"Peace had been declared and yet the war was far from over." -What a beautiful statement and how completely accurate it was to depict such a time. I do not know much yet about it, but from what I do know, this seems completely accurate.
I am so glad that woman finally get a voice, and men get to take the back seat in history for once. Sit down men, it's time to listen.
Althought ironically, the first empowered woman has been robbed of her worthiness even through birth! Poor Asana, isn't it a man to take your name away from you? Ha. In oh-so-many ways.
I find it very interesting that Asana had a name before she had "even seen the light of this world." I think that's extremely neat. What a great custom. And I can't believe her mother worked on her house while she was basically in labor, what a strong person.
Oh yeah, men have to hunt and build houses, well we can birth YOUR children and fix YOUR mistakes, all at the same time. Jealous that we're so strong?
=]
I can see the difference of the times, as Asana was a twin, and yet, neither were killed. So I can tell that these people have seen the destruction of colonialization.
Although I am a bit disgusted that Hawa's mother ate somebodys unborn children. This culture is so very different from mine. I do feel bad for the woman who was so ashamed by her own illness and even her husband didn't want to see her.
Although, the book isn't a complete fist in there air, completely empowering piece, we're still talking about 6 wives to one man. Gross. Although, the one woman in the beginning of the story did leave the grandfather and go on her own. And one of the aunts did divorce. But still 6 wives?
So far I am truly enjoying the story.
Wednesday, October 15, 2008
Xala
So next to a completely INCOMPTENT main character, haha, I feel like Xala is quite an empowering piece through the female eyes. No, it doesn't have women picketing for equal rights or describes the path it takes for women to vote or equal pay, but it gives women a voice that we have not truly seen yet in our class. Women have always just been the background of the plot, the foil that keeps the males who are main characters through their journeys. But in Xala, we area able to see strong women, and women who rarely take any crap from a man. And although the slap of the hand is the price you pay for opening your mouth, we see women who aren't afraid of the physical abuse, because their will is that much stronger.
Take Rama, El Hadji's daughter for example. She is a strong female who goes to school and drives and just empowers herself by forcing her voice into the world. Into the world where men have many wives and hold higher rankings, Rama seems to be not intimidated the least by the surroundings in which is her home. Rama is strong in that she empowers herself in her native tongue, Wolof in which she refuses to speak French, and tells her boyfriend Palthe that he is in trouble when he does. She even refuses to speak to the police officer in French, which gives Rama a revolutionary like complex. She seems to be a bit of a troublemaker, but, at the same time I feel shes quite heroine like because she doesn't break herself under the man or the European captives that have dominated her country for so long.
Rama even takes a hit, literally as she puts a stand against polygamy, refusing to do what her father wishes. Her mother, although apologetic to El Hadji for her daughter's contesting, I think seems to not be so harsh to her because Rama is giving a voice for all the women who sometimes push their voices in the drawer. Rama took in her eyes a strong masculine up-bringing and turned her own empowerment, and I fully congratulate her for it.
Even the second wife, at the end when she is talking to her husband starts fighting for equal rights for her children, she tells El Hadji that her children deserve cars like all the children of his other wives. And she yells and gets angry, and El Hadji breaks with a promise that he will. I did not expect the wives to be so demanding nor did I expect them to speak up to their husbands in a society that is so male-dominated and plus that El Hadji is such a high ranking man in society and the business world, I'd feel he'd be more firm and less taken by all the women around him breaking him down.She even treats him like less than a man when he cannot perform in bed. If that isn't cutting his already barely existent manhood in half, =]
But I guess thats what he gets for techinically having three wives.
And even the women contest a lot against the polgamy, I'm happy that the author choose to give these women a voice and a dominate personality in this piece. I really found it to be quite interesting.
Thursday, October 9, 2008
Chinua Achebe
"I would be quite satisfied if my novels (especially the ones I set in the past) did no more than teach my readers that their past - with all its imperfections - was not one long night of savagery from which the first Europeans acting on God's behalf delivered them"
Chinua Achebe was born in Ogidi, Nigeria November 16, 1930 (1930-11-16) . Achebe's life was influenced by the values of his parent's, Tofunicaon and Tyleesha Achebe, traditional Igbo culture, who were Evangelicla Protestants. In 1944 Achebe attended the Government College in Umuahia and also the University college of Ibadan, where he studied English, history and theology. He worked as a teacher for a short time in Africa and America until he tok up the Nigerian Broadcasting Company in Lagos in 1954 which is the time he composed his first novel, "Things Fall Apart." In the 1960s he became the director of External Services in charge of the Voice of Nigeria.
During the time of the Nigerian Civil war, which occured between 1967-1970, Achebe was in the Biafran government service and then he moved on to teaching U.S. and Nigerian universities, the writings of Achebe's during this period was a reflection of his own personal disappointment with Nigeria had how it had turned since independence.
(Achebe is on the right)
In 1967 Achebe co-founded a publishing company at Enugu with his friend, a poet named Christopher Okigbo, who was killed during the Nigerian Civil War. After the fall of the Republic of Biafra, Achebe was appointed research fellow at the University of Nigeria, after he was a professor of English, then retired in 1981.
In 1981, Achebe was a professor emeritus, in 1971 he edited Okike, the leading journal of the Nigerian new writing. He also became professor of English at teh University of Massachusetts, Amherst.
In the 1990s Achebe was part of the faculty at Bard College where he taught literature to undergraduates. But after an automobile accident in 1990 on the Lagos-IBadan expressway, Achebe was permanently confined to a wheelchair.
Novels
Things Fall Apart, (1958)
No Longer at Ease, (1960)
Arrow of God, (1964)
A Man of the People, (1966)
Anthills of the Savannah, (1987)
Short Stories
"Marriage Is A Private Affair", (1952)
"Dead Men's Path", (1953)
The Sacrificial Egg and Other Stories, (1953)
"Civil Peace", (1971)
Girls at War and Other Stories, (1973)
African Short Stories (editor, with C.L. Innes), (1985)
Heinemann Book of Contemporary African Short Stories (editor, with C.L. Innes), (1992)
"The Voter"
Poetry
Beware, Soul-Brother, and Other Poems, (1971) (published in the US as Christmas at Biafra, and Other Poems, 1973)
Don't let him die: An anthology of memorial poems for Christopher Okigbo (editor, with Dubem Okafor), (1978)
Another Africa, (1998)
Collected Poems, Carcanet Press (2005)
Refugee Mother And Child
Vultures, which is used GCSE English as a 'poem from another Culture'
Essays, Criticism and Political Commentary
The Novelist as Teacher, (1965)
An Image of Africa: Racism in Conrad's "Heart of Darkness", (1975)
Morning Yet on Creation Day, (1975)
The Trouble With Nigeria, (1984)
Hopes and Impediments, (1988)
Home and Exile, (2000)
Reflections of a British protected Child (2008) (forthcoming)
Children's Books
Chike and the River, (1966)
How the Leopard Got His Claws (with John Iroaganachi), (1972)
The Flute, (1975)
The Drum, (1978)
Tuesday, October 7, 2008
It's not hard to see...
My Response to From How Europe Underdeveloped Africa by Walter Rodney
........What Europeans did to the Africans. It's also not to hard to see how ruthless they were exposing the culture and manipulating the minds of peoples who kept to themselves. Had the Europeans not settled their way into Africa, I'm sure the Africans would have stayed a long time in their own regions. It seems to me after all the readings so far, that Africans did not have much interest in the materialistic nor any Imperial rankings of the sort. Reading the stories of those who have been taken for granted, I have been able to change my mind.
I come from a materialistic civilization. Money is a primary key in trade in my country, religion is everywhere I turn but no longer a form of a sacred intimate between worshipper or being, but better a means of pointing the fingers at those whose believes do not reflect your own. Africa has not been this way, and yet their simplistic and innocent way of life was raided by greedy men with guns.
Europeans used their faith as a way to manipulate the minds of many Africans. If you learned the language and followed the faith, you were able to expderience the trade, you were able to find yourself on the level of the beings who came with wealth, and much finer things. But Africans lost sight, and the non-existent greed became a small glowing green flame in their eyes and soon they were trading their own countrymen for European goods. Goods that they had lasted a long time without, and were slowly contributing to their own demise without any understanding that they were being used all along.
The natural resources that African was abundant that only served purpose in need and not the greed, for the survival of the natives and not the monies that it was gaining from in Europe. These resources were being exploited and destroyed--mines, ivory, rubber...etc. Which also turned the natives that owned the resources in the first place, the workers who would in slavery be forced to steal from their own land and be worked to near-death or even demise itself to support the European's thirst for wealth.
And as Rodney said "What did colonial governments do in the interest of Africans? Supposedly, they built railroads, schools, hospitals and the like. The sum total of these services was amazingly small." In Chapter 6.
But who were the Europeans surviving when they had best interests in mind? Schools maybe, as they converted more and more Africans over to christianity to keep the "heathens" culture before its exposure happened to fall upon a European shoe. But these railroads and schools, roads and hopsitals were all being built by slaves who had no initial gain. And even today, the medical treatment in Africa is a very poor system. The widespread of deaths that involve in HIV has not been solved by the "all the hospitals" that Europeans built.
I agree much with this essay in it's essence, I think it's hard to argue that Africans wouldn't be better off without the colonization.
Here's a great link to some REALLY REALLY GREAT PICTURES:http://www.flickr.com/photos/8862328@N03/sets/72157600599327714/
I advise you to check them out. THEY'RE AMAZING.
........What Europeans did to the Africans. It's also not to hard to see how ruthless they were exposing the culture and manipulating the minds of peoples who kept to themselves. Had the Europeans not settled their way into Africa, I'm sure the Africans would have stayed a long time in their own regions. It seems to me after all the readings so far, that Africans did not have much interest in the materialistic nor any Imperial rankings of the sort. Reading the stories of those who have been taken for granted, I have been able to change my mind.
I come from a materialistic civilization. Money is a primary key in trade in my country, religion is everywhere I turn but no longer a form of a sacred intimate between worshipper or being, but better a means of pointing the fingers at those whose believes do not reflect your own. Africa has not been this way, and yet their simplistic and innocent way of life was raided by greedy men with guns.
Europeans used their faith as a way to manipulate the minds of many Africans. If you learned the language and followed the faith, you were able to expderience the trade, you were able to find yourself on the level of the beings who came with wealth, and much finer things. But Africans lost sight, and the non-existent greed became a small glowing green flame in their eyes and soon they were trading their own countrymen for European goods. Goods that they had lasted a long time without, and were slowly contributing to their own demise without any understanding that they were being used all along.
The natural resources that African was abundant that only served purpose in need and not the greed, for the survival of the natives and not the monies that it was gaining from in Europe. These resources were being exploited and destroyed--mines, ivory, rubber...etc. Which also turned the natives that owned the resources in the first place, the workers who would in slavery be forced to steal from their own land and be worked to near-death or even demise itself to support the European's thirst for wealth.
And as Rodney said "What did colonial governments do in the interest of Africans? Supposedly, they built railroads, schools, hospitals and the like. The sum total of these services was amazingly small." In Chapter 6.
But who were the Europeans surviving when they had best interests in mind? Schools maybe, as they converted more and more Africans over to christianity to keep the "heathens" culture before its exposure happened to fall upon a European shoe. But these railroads and schools, roads and hopsitals were all being built by slaves who had no initial gain. And even today, the medical treatment in Africa is a very poor system. The widespread of deaths that involve in HIV has not been solved by the "all the hospitals" that Europeans built.
I agree much with this essay in it's essence, I think it's hard to argue that Africans wouldn't be better off without the colonization.
Here's a great link to some REALLY REALLY GREAT PICTURES:http://www.flickr.com/photos/8862328@N03/sets/72157600599327714/
I advise you to check them out. THEY'RE AMAZING.
Thursday, October 2, 2008
The defense has spoken.
Joseph Conrad
Reading Achebe's essay my interest sparked and completely ignited the more I read on. I could sense this deep passion within Achebe's words and I sensed a very deep offense.
When I googled the name Joseph Conrad and I saw the picture, I was instantly filled with answers and my own assumptions of where Achebe was coming from. I understood Achebe as he explained that Conrad was not holding his best interest in his novel.
"Is Conrad saying then that these two rivers are very different, one good, the other bad? Yes, but that is not the real point. It is not the differentness that worries Conrad but the lurking hint of kinship, of common ancestry. For the Thames too "has been one of the dark places of the earth." It conquered its darkness, of course, and is now in daylight and at peace. But if it were to visit its primordial relative, the Congo, it would run the terrible risk of hearing grotesque echoes of its own forgotten darkness, and falling victim to an avenging recrudescence of the mindless frenzy of the first beginnings. "
"We were wanderers on a prehistoric earth, on an earth that wore the aspect of an unknown planet. We could have fancied ourselves the first of men taking possession of an accursed inheritance, to be subdued at the cost of profound anguish and of excessive toil. But suddenly as we struggled round a bend there would be a glimpse of rush walls, of peaked grass-roofs, a burst of yells, a whirl of black limbs, a mass of hands clapping, of feet stamping, of bodies swaying, of eyes rolling under the droop of heavy and motionless foliage. The steamer toiled along slowly on the edge of a black and incomprehensible frenzy. The prehistoric man was cursing us, praying to us, welcoming us -- who could tell? We were cut off from the comprehension of our surroundings; we glided past like phantoms, wondering and secretly appalled, as sane men would be before an enthusiastic outbreak in a madhouse. We could not understand because we were too far and could not remember, because we were traveling in the night of first ages, of those ages that are gone, leaving hardly a sign -- and no memories.
The earth seemed unearthly. We are accustomed to look upon the shackled form of a conquered monster, but there -- there you could look at a thing monstrous and free. It was unearthly and the men were .... No they were not inhuman. Well, you know that was the worst of it -- this suspicion of their not being inhuman. It would come slowly to one. They howled and leaped and spun and made horrid faces, but what thrilled you, was just the thought of their humanity -- like yours -- the thought of your remote kinship with this wild and passionate uproar. Ugly. Yes, it was ugly enough, but if you were man enough you would admit to yourself that there was in you just the faintest trace of a response to the terrible frankness of that noise, a dim suspicion of there being a meaning in it which you -- you so remote from the night of first ages -- could comprehend.
Herein lies the meaning of Heart of Darkness and the fascination it holds over the Western mind: "What thrilled you was just the thought of their humanity -- like yours .... Ugly." "
It makes me wonder what aim was be taking and the best interest that was proposed to be served. If the story of abuse was told through a white man to help serve purpose of awareness to those in the world who have no view or distorted of what took place, can he disguise his innocence in adjectives that don't compliment the plot?
I agree with Achebe in a sense that a man is telling a story that is his roots and not the authors, without any real sense of background. It's not that a white man can't tell the story of the brutality and abuse of the Africans, but I'm just saying, haven't white men said enough?
I feel that you can't right the story through someone else's view properly with just a desire to tell a story. I agree with Achebe that maybe Conrad's stance has no floor to hold it. How well does Conrad know about the backrgound of this people and how aware is he of their present?
I just feel like the best interest weren't necessarily served, and I wouldn't haven been able to see that without reading this essay.
Monday, September 29, 2008
Heart of Darkness
The Heart of Darkness started off pretty strong, the use of description was really great but I think at parts it just took away from the story. I feel like it was good but after a while I was just like "Dude, get on with the story!"
I thought it was very interesting how Fresleven was killed in a "scuffle" over hens, and then he was left to die because the people were so superstitious that they had to move on. That is a very weird custom to me, I wonder why they didn't just move his body to a forest or bury it? Did they not believe he deserved a burial?
I'm sure that the uneasiness felt by Marlow and his company did not change much after the laborers dance to the grass shed which held goods burning down. But at the same time, I wouldn't blame them, with the mistreatment they have seen, I would have done the same. But it was unfair to just accuse one of the natives and beat him, when it could have well be anybody or even maybe it was the weather that caused it.
I was really intrigued by the mystery of Mr. Kurtz, who throughout the book is not present but mentioned a lot. It made me wonder what was truly going on with him.But I do not trust the brickmaker when he told Marlow that he was "a favorite of the administration." In my eyes, Marlow hasn't done enough at this point to make an impact at all. I felt like there may have been a conspiracy going on at this point. But I don't know, Until the brickmaker reveals his promotion that was taken away and then he threatens Marlow. Is that what happened to Kurtz?
Through most of the description Kurtz sounds like a jerk. It seems his morals may be in tact but he is a man who is very authority-driven in his way.
The mysteries keep coming as the Eldorado Expedition disappears into the wilderness, and I wonder what kind of conspiracy lies within this group of men....
Thursday, September 25, 2008
In their shoes
Whenever I read a story all I can do is try to put myself in the shoes of those people, especially in the face of tragedy. And my feelings just left me distraught as I tried to put myself in the shoes of the victims of the Congo. I don't know how I could choose life or death?
How could I choose my life as I'm forced under the chicotte to put my neighbor, my best friend or even my family member to death? How would be able to watch my father, who is my best friend be beaten in front of my face and be able to walk away?
Could I choose life, or would I just step away and denounce everything to end it all?
Could I be able to fight even if I only got one step forward in the fight for freedom, or would I stay still under the gun?
If I had a choice to play a role, I'd take on George Washington Williams and write for the victims, help to fight. I know my role as a woman would not put me in a great place but maybe I could write under an alias of a man and travel the African Congo and try to alert the world of brutality that face children being killed, the hands of victims being cut off, men worked near death and woman treated as sexual slaves.
AS victims are forced to work as military, and people are treated as disposables, I would what role I would play as the victim, or if at all....
... living in that time, would I know it was even going on at all???
How could I choose my life as I'm forced under the chicotte to put my neighbor, my best friend or even my family member to death? How would be able to watch my father, who is my best friend be beaten in front of my face and be able to walk away?
Could I choose life, or would I just step away and denounce everything to end it all?
Could I be able to fight even if I only got one step forward in the fight for freedom, or would I stay still under the gun?
If I had a choice to play a role, I'd take on George Washington Williams and write for the victims, help to fight. I know my role as a woman would not put me in a great place but maybe I could write under an alias of a man and travel the African Congo and try to alert the world of brutality that face children being killed, the hands of victims being cut off, men worked near death and woman treated as sexual slaves.
AS victims are forced to work as military, and people are treated as disposables, I would what role I would play as the victim, or if at all....
... living in that time, would I know it was even going on at all???
Thursday, September 18, 2008
King Leopold's Ghost
I know this is weird and theres so much going on, but after the reading on King Leopold's Ghost, I have to laugh and scratch my head all at the same time.
My sights fall back to the Epilogue and Introduction
I find it comical all the listings of the things that Europeans thought of when they thought of AFrica, all the wild ideas they had about one-eyed people, heads of lions, etc, etc. It brings me back to my childhood when I had a friend from the middle east who told me that when she died, she would go to a place where she would stay the same age and her face would be on the top of her head. It's a culture shock really, and that's the definition to a point.
I wonder where these ideas came from, if people had actually saw them or made their own ideas. Were they rumors a basis to justify why they should colonize these people? Or were they just because people were truly scared. I wonder if back then the powers from Africa seemed more than the almighty Europe. I wonder how the world would have been had Europe not had their guns, would the fight have turned around and would the strength of Africa be unbearable. It's sad to think that they had more people but lost an unfair fight.
And this may be my minimal background and education on Africa (hence, why I take this class) but my mind is boggled that slavery in fact, did exist in Africa and how easy it was. Not that it was a gracious attempt but slaves were able to earn back freedom and be able to marry outside.
I didn't know slaves existed in Africa, but I suppose in every culture, there was the lower class that carried the burden of hard-labour. (With the way our economy is today, you just might say those working for minimum wage might as well be slaves.)
There way of classification fascinated me. These people had a very interesting system, and there was a lot of imagery associated with Congo. And it was amazing that people were trying to colonize the country, and yet, still taken back so much that they just stood back for a while watching these people.
IT makes me think the Europeans weren't so organized. =]
My sights fall back to the Epilogue and Introduction
I find it comical all the listings of the things that Europeans thought of when they thought of AFrica, all the wild ideas they had about one-eyed people, heads of lions, etc, etc. It brings me back to my childhood when I had a friend from the middle east who told me that when she died, she would go to a place where she would stay the same age and her face would be on the top of her head. It's a culture shock really, and that's the definition to a point.
I wonder where these ideas came from, if people had actually saw them or made their own ideas. Were they rumors a basis to justify why they should colonize these people? Or were they just because people were truly scared. I wonder if back then the powers from Africa seemed more than the almighty Europe. I wonder how the world would have been had Europe not had their guns, would the fight have turned around and would the strength of Africa be unbearable. It's sad to think that they had more people but lost an unfair fight.
And this may be my minimal background and education on Africa (hence, why I take this class) but my mind is boggled that slavery in fact, did exist in Africa and how easy it was. Not that it was a gracious attempt but slaves were able to earn back freedom and be able to marry outside.
I didn't know slaves existed in Africa, but I suppose in every culture, there was the lower class that carried the burden of hard-labour. (With the way our economy is today, you just might say those working for minimum wage might as well be slaves.)
There way of classification fascinated me. These people had a very interesting system, and there was a lot of imagery associated with Congo. And it was amazing that people were trying to colonize the country, and yet, still taken back so much that they just stood back for a while watching these people.
IT makes me think the Europeans weren't so organized. =]
Tuesday, September 16, 2008
General Horatio Kitchener
In 1898, General Horatio Kitchener brought an army of 8,200 British troops, 17,600 Sudanese and Egyptians up the Nile river to capture a city in Sudan called Omdurman. This battle was an attempt to re-conquer Sudan.
It was said to be on of the largest battles in African history with 90,000 men in a battle line that stretched for more than three miles.
The battle was a drown out process as British powers realized the potential of power that existed in the Sudan nation after it had defeated four British armies and capturing over 20,000 of their weapons. After an unsuccessful attempt of trying to evacuate Sudan, a decision was made.
Kitchener had his forces around the village Egeiga, near the bank of the Nile were gunboats waited. The Dervishes, who were protecting Omdurman, considered to be around 50,000 including 3,000 cavalry split into five groups surrounding the British troops.
The battle began very early in the day as the Dervish were first to charge and the British artillery opened fire reducing the Dervish forces quickly, with about 4,000 casualties and barely advancing near the British.
Kitchener decided to advance into Omdurman before any more Dervish could come so they began to move forward. One cavalry was sent and surprisingly attacked by more men than they had thought to be on the other side.
Kitchener then led his men up the Surgham ridge and southwards, to protect the back, 3,000 men who consisted mainly of Sudanse, commanded by Hector MacDonald. MacDonal was told of the 15,000 Dervish troops coming from the west and he readied his men for an attack.
The troops came in two prongs and after this, Kitchener began to throw many of his men into the battle. This had diminished the Dervish side quite a bit.
Hector MacDonald
Around 10,000 protecting Omdurman were killed, 13,000 wounded and 5,000 imprisoned. Kitchener lost 48, 382 wounded, several days after the Kitchener left and was later ennobled for his victory.
Winston Churchill was also present at the battle and published a piece called “The River War: An Account of the Reconquest of the Sudan.”
Winston Churchill
Sources:
en.wikipedia.org/wiki/Battle_of_Omdurman
pw1.netcom.com/~reincke/omdurman.html - Cached
www.afro-vision.com/Omdurman
In 1898, General Horatio Kitchener brought an army of 8,200 British troops, 17,600 Sudanese and Egyptians up the Nile river to capture a city in Sudan called Omdurman. This battle was an attempt to re-conquer Sudan.
It was said to be on of the largest battles in African history with 90,000 men in a battle line that stretched for more than three miles.
The battle was a drown out process as British powers realized the potential of power that existed in the Sudan nation after it had defeated four British armies and capturing over 20,000 of their weapons. After an unsuccessful attempt of trying to evacuate Sudan, a decision was made.
Kitchener had his forces around the village Egeiga, near the bank of the Nile were gunboats waited. The Dervishes, who were protecting Omdurman, considered to be around 50,000 including 3,000 cavalry split into five groups surrounding the British troops.
The battle began very early in the day as the Dervish were first to charge and the British artillery opened fire reducing the Dervish forces quickly, with about 4,000 casualties and barely advancing near the British.
Kitchener decided to advance into Omdurman before any more Dervish could come so they began to move forward. One cavalry was sent and surprisingly attacked by more men than they had thought to be on the other side.
Kitchener then led his men up the Surgham ridge and southwards, to protect the back, 3,000 men who consisted mainly of Sudanse, commanded by Hector MacDonald. MacDonal was told of the 15,000 Dervish troops coming from the west and he readied his men for an attack.
The troops came in two prongs and after this, Kitchener began to throw many of his men into the battle. This had diminished the Dervish side quite a bit.
Hector MacDonald
Around 10,000 protecting Omdurman were killed, 13,000 wounded and 5,000 imprisoned. Kitchener lost 48, 382 wounded, several days after the Kitchener left and was later ennobled for his victory.
Winston Churchill was also present at the battle and published a piece called “The River War: An Account of the Reconquest of the Sudan.”
Winston Churchill
Sources:
en.wikipedia.org/wiki/Battle_of_Omdurman
pw1.netcom.com/~reincke/omdurman.html - Cached
www.afro-vision.com/Omdurman
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