Tag Archives: Africa

The Senegalese winners of the “Next Einstein Forum” present the results of their scientific work

. . SUSTAINABLE DEVELOPMENT . .

An article from l’Agence de Press Sénégalaise

The three Senegalese winners of the “Next Einstein Forum”, the international three-day conference that opened Tuesday in Diamniadio (27 km east of Dakar) dedicated to science, technology and innovation, presented on Wednesday [ March 9] the “social importance” of their research.

einstein

Organized at the initiative of the African Institute for Mathematical Sciences (AIMS, its acronym in English), the Senegalese Ministry of Higher Education and Research, and the German Robert Bosch Foundation, the “Next Einstein Forum” is a global forum on “issues and challenges of science in Africa.”

Its organizers decided to honor “the 15 brightest young scientists” of Africa, who will have the opportunity to be in contact with the leaders of the continent and the rest of the world, as part of future meetings of the forum.

The program of this international forum includes a presentation of the work of the winners.

The three young Senegalese winners are Mouhamed Moustapha Fall, Joseph Ben Geloun and Assane Gueye.

Mr. Fall was interviewed the press on the occasion of the international conference, which aimed to make mathematics accessible to both educated and illiterate in Africa. To get there, he led a research project aimed at “showing the practical application of mathematics and the benefits of optimization of forms.” “Everyone can do math,” he says.

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( Click here for the French version of this article.)

Question for this article:

How can we ensure that science contributes to peace and sustainable development?

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Assane Gueye worked on “the search for a scientific approach to security and performance of information and large scale communication systems.” Gueye, who is Director of Research of the Professional Institute for IT security, an institution based in Dakar, develops computer models that should enable the prediction of “global behavior”. “The risks of catastrophic events can be managed and mitigated. And the effectiveness of control measures can be assessed,” he says in a document received from the organizers of the “Next Einstein Forum.”

Joseph Ben Geloun is interested in “physical mathematics, particularly the quantum properties of matter.” “Today,” he says,” we understand the structure of the atomic model, that is to say what is in the atom: the nucleus, neutrons, protons and elementary particles … ” His work presented in the “Next Einstein Forum” is dedicated to “the geometry of space-time”, a research project that leads Ben Joseph Geloun to question “the predictions of Albert Einstein’s laws, which are slightly wrong “. He received the Young Scientist Award in physics and mathematics from the 2015-2017 International Union of Pure and Applied Physics (Switzerland).

Other winners of the “Next Einstein Forum” are citizens of Uganda, Egypt, Kenya, South Africa, Cameroon, Nigeria and Ethiopia.

Their interests lie in theoretical physics, computer science, hypertension, urban epidemiology, semantic web technology, etc.

The “Next Einstein Forum” opened Tuesday in the presence of Senegalese President Macky Sall and his Rwandan counterpart, Paul Kagame.

The organizers of the international conference say they want to make Africa “a platform for science, mathematics and engineering.”

Kigali, the Rwandan capital, will host the next “Next Einstein Forum” in 2018.

Senegal: 4th Global Peace Festival: “Live Peace – Meeting of World Cultures”

DISARMAMENT & SECURITY .

Excerpts from the email received at CPNN from Live Peace Festival International

From May Friday 06th to Sunday 08th, 2016, Saint-Louis (Senegal-West Africa) a secular land of peace and legendary Teranga (hospitality), ancient capital of French’ West Africa and Senegal, a tercentenary symbolic City listed World Heritage Site by UNESCO and successful example of harmonious and peaceful coexistence of cultures and religious, is welcoming the 4th Global Peace Festival : « Live Peace – Meeting of World Cultures ».

CODEVA
Click on image to enlarge

Organized by the non-profit organization for the « Co-operation, Development and Action » (CODEVA) to build a « bridge » between the world cultures and development and link Humans, this great celebration of Arts, Culture of Peace, Forum for Peace and Peace Camp will assemble all those who work for peace, peacemakers, artists, youth, women, volunteers, personality and world citizens coming together in one big celebration dedicated to peace and cultural diversity. The theme this year is : “Youth and Women in Sustainable Development Goal” and to our cultural heritage as a contribution to the local development of Senegal and Africa.

The “Live Peace Festival of World Cultures” is an original and very special sustainable event of solidarity and education in Saint-Louis of Senegal. It is full of symbolism, respectful of life from local to global, and the need for the emergence of a culture of non-violence, dialogue between cultures, responding to the aspiration of humanity for peace.

The three (3) days of festival includes concerts, shows, performing arts/music, dance, theater, campfire and narrated evening, forums, interactive workshop, projection of film, hiking, Global Village of Festival: fair-exhibitions, visual arts, convivial and solidarity space, zone of media center and public relations.

We warmly invite all the positive energies (youth, women, volunteers and artists) media, donors, sponsors and partners to support and participate in solidarity with this worthy cause and contribute to the success of the festival.

P.O.Box : 241- Saint-Louis, SENEGAL
Phone : + 221.77 553.85.63 / 70 658.81.43
Mail : livepeacefestival@gmail.com
Facebook: www.facebook.com/livepeacefestivalinternational

Question for this article:

Africa: Through Peace Education, Youth Can Become Vanguards of Peace in the Great Lakes

EDUCATION FOR PEACE .

An article by Ntumba Luaba, KBC TV

Over the past five decades, the youth have played a central role in the numerous violent conflicts that have afflicted the African Great Lakes Region. Young people have most conspicuously been active participants in the hundreds of armed groups that have traversed the region since independence in the 1960s, operating across sovereign borders with an unsettling ease and leaving great devastation in their wake. The UN estimates that over six million civilians have lost their lives since the 1990s alone, and that the civil wars, genocides and cross-border conflicts in the region have produced the world’s highest number of fatalities since the Second World War.

great-lakes
Photo of Ntumba Luaba from Radio Okapi

The existence of deeply entrenched stereotypes based on ethnicity or nationality has been a key impediment for the prospects of peace in the region. These stereotypes, marinated over the decades, have long been internalised by local communities and have regrettably been handed down to successive generations, breeding hatred and placing the region’s youth in a vulnerable position for manipulation into violent conflict. As a result, many of armed groups recruit youth into their ranks through manipulation and the promise of economic reward. Cases of outright coercion of the youth have also been documented.

Numerous efforts have been undertaken over time and at different levels in an attempt to ameliorate this state of affairs, but significant change has not yet been achieved. It is understandable that much of these efforts place priority on post-conflict reconstruction. The result has been that most interventions have overlooked the fact that the process of effectively countering hatred requires us to begin by planting the seed of peace. Building sustainable peace is a long-term process which, considering the cross-border nature of the region’s conflicts, demands that we perceptualize our peacebuilding efforts from both the local and regional levels. For any peacebuilding effort to stand a chance of success in the Great Lakes region, it must also target the emancipation of the youth from the ethnic or nationalistic encumbrances that make them easy targets for recruitment or mobilization into conflict action.

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Question for this article:

How do we promote a human rights, peace based education?

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A research study carried out in 2014 by the NGO Interpeace and six partner organizations in Rwanda, Burundi and the eastern part of the Democratic Republic of Congo (DRC) found that the people in the region generally agreed that ethnic hatred is a fundamental problem in the Great Lakes region. The research also found that people across the three bordering countries endorsed peace education as a priority intervention that would both strengthen existing peacebuilding efforts and more importantly help in the prevention of conflict among future generations. The findings of this research resonate closely with the mandate of the International Conference on the Great Lakes Region (ICGLR) to promote a comprehensive approach to peace and stability in the region, a mandate that includes empowering the region’s youth to become agents of peace.

The ICGLR and Interpeace are partners in the promotion of peace in the Great Lakes region. In December 2015, the two organizations signed a Memorandum of Understanding, creating a powerful synergy in which the ICGLR brings its clout as an intergovernmental body tasked to facilitate the promotion of peace and stability in the Great Lakes region, and Interpeace contributes its unique experience and capacity to bridge between high level actors at the national and international levels, Civil Society Organizations (CSOs) and local populations at the grassroots level.

We have a strong conviction that peace education offers the promise of nurturing a new generation of youth into vanguards of peace in the Great Lakes Region. It is on this premise that the ICGLR and Interpeace will bring together key stakeholders from the region to a Peace Education Summit in Nairobi on 3 – 4 March 2016. The summit will focus on the promotion of a harmonized understanding of formal peace education in the region. The Nairobi Summit is by no means a singular engagement. It is rather a pilot initiative that could hopefully be expanded across all ICGLR member states because peace education is an invaluable investment for the future peace, security and prosperity of all member states, as well as the entire African continent.

Building peace is a collective effort in which every citizen and every stakeholder in the Great Lakes region has a role to play. We therefore call upon all key actors, particularly our member states, CSOs, other regional organizations and donor partners to embrace the idea of peace education as a preventive measure, to help us plant this seed for lasting peace in the region.

Professor Ntumba Luaba is the Executive Secretary of the International Conference on the Great Lakes Region (ICGLR), an Intergovernmental Organization established on the initiative of the African Union and the UN as a regional mechanism for peace, security, stability and development. ICGLR’s 12 core member states are Angola, Burundi, the Central African Republic (CAR), the Republic of the Congo, the Democratic Republic of Congo (DRC), Kenya, Rwanda, South Sudan, Sudan, Tanzania, Uganda and Zambia. It additionally has seven co-opted member states, namely Botswana, Ethiopia, Egypt, Malawi, Mozambique, Namibia and Zimbabwe.

(Thank you to the Global Campaign for Peace Education for distributing this article.)

PORTRAIT: Dr. Denis Mukwege, the man who repairs women in eastern DRC

. . WOMEN’S EQUALITY . .

An article from the United Nations News Centre

In 1999, when a woman appeared at his hospital with genital destroyed by gun shots, the Congolese gynecologist Denis Mukwege first believed it was an isolated case. “But after about six months, I realized that the story was repeated in other patients that were almost identical: ‘I was raped, and then they pierced me with a bayonet! I was raped, and then they burned rubber on my genitals!'” Dr. Mukwege recalled in a recent interview with the UN Radio and the UN News Centre .

Mukwege
Dr. Denis Mukwege, director and founder of the Panzi Hospital in Bukavu, Democratic Republic of Congo, and winner of the United Nations Prize in the Field of Human Rights. UN Photo / Eskinder Debebe

The practice he had just discovered, born of the bloody conflict between the government at that time and the armed groups in the Democratic Republic of Congo (DRC), would profoundly mark the rest of his career: the use of the destruction of the female genitalia as a weapon of war.

“This situation simply fell on us,” said Dr. Mukwege to explain the decision he took then to dedicate his professional life to reconstructive surgery for women victims of sexual violence – a decision that would put his life and that of his family in danger.

Sixteen years later, the commitment of Dr. Mukwege has allowed him to treat more than 40,000 victims in the hospital that he himself founded in the district of Panzi in Bukavu, his hometown in the South region Kivu, eastern DRC.

The man that the press has dubbed ‘the man who repairs women’ has also gained international recognition for his work, which has earned him numerous awards, including the United Nations Prize in the Field of Human Rights in 2008 and the Sakharov prize in 2014. Now 59 years old, he has been approached several times for the Nobel peace prize.

This exceptional career, Dr. Mukwege says, is primarily the result of the injustices he faced, starting with his early decision to become a doctor.

Denis Mukwege was born in 1955 in Bukavu in a Pentecostal family of nine children. As a teenager, he used to accompany his father, a pastor, in his daily rounds. One day his father was called to the bedside of a sick child.

“After praying, his father began to pack up and prepare to leave,” reminisced Dr. Mukwege. “But I told him, ‘No Daddy! When I am sick, you pray, but you also give me medicine. ‘ ”

In response, his father remarked that he was not a doctor.

“At that time, there was like a click in my head and I told myself: I want to be a doctor to do what my father could not.”

The child, meanwhile, finally succumbed to his illness.

Years later, after completing medical school in Burundi, Dr Mukwege returned to South Kivu to start his career in Lemera Hospital, a hundred kilometers from Bukavu, as a pediatrician.

During this experience, he was shocked by the discovery of the pain of women who, in the absence of proper care, regularly suffered serious genital lesions after giving birth. He decided to leave to study gynecology and obstetrics in France before returning to Lemera in the late 1980s.

The outbreak of war in the Congo DRC (then Zaire) in 1996 would again confront Dr. Mukwege with injustice. South Kivu found himself in the front line of fighting.

One day, arriving at the hospital, Dr. Mukwege found all its patients had been murdered, a drama from which he took a long time to recover.

“It took me two years before I felt I could be useful again. People do not imagine how one feels responsible for the sick. And then someone comes and kills them in their bed!”

At the same time, Dr. Mukwege himself ws nearly killed in an attack. While transporting a patient to evacuate to Sweden, his car was riddled with bullet shots. Fortunately, he and other passengers were not affected.

Feeling unable to continue working in Lemera, Dr. Mukwege returned to Bukavu, where he founded the Panzi hospital in 1999, shortly before the discovery of the extent of sexual violence in eastern DRC.

A report published in June 2002 by the NGO Human Rights Watch echoed the observations made on the ground by Dr. Mukwege.

Entitled ‘The War Within the War: Sexual violence against women and girls in eastern Congo’, this study is based on research conducted in the provinces of North and South Kivu, then controlled since 1998 by Rwandan Hutu armed groups and Burundian rebels fighting against the government of President Laurent-Désiré Kabila (1997 – 2001), the Rwandan army and the Congolese Rally for Democracy (RCD, a Congolese rebel group). According to the report, sexual violence was used frequently and sometimes systematically as a weapon of war by most forces involved in the conflict from the late 1990s.

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(click here for the article in French.)

Question related to this article:

Protecting women and girls against violence, Is progress being made?

What role should men play to stop violence against women?

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In the one town of Shabunda, “the governor of South Kivu estimated 2,500 to 3,000 women and girls were raped between late 1999 and mid-2001,” according to the report, which did not report other data on a regional basis.

Another Human Rights Watch report, dated June 2014, indicated that tens of thousands have been raped or subjected to other forms of sexual violence in eastern DRC over the past two decades. Entitled ‘Democratic Republic of Congo: End impunity for sexual violence’, although the study could not determine theexact number of victims.

According to Dr. Mukwege, one of the difficulties in obtaining detailed data is the fact that sexual violence was and is still a taboo subject for the victims, who are often rejected by their own community.

“The women we care for represent only the tip of the iceberg because many of them are afraid to say they have been raped for fear of being repudiated by their husbands,” he said, adding that although the fighting has now abated in eastern DRC, the use of sexual violence as a weapon of war by armed groups is still relevant.

This taboo is so deeply rooted in Congolese society that the perpetrators, some of whom live near their victims, often enjoy relative impunity. “The woman sees the perpetrtor who lives across the street every morning, but unfortunately he is never made to answer for his actions,” lamented Dr. Mukwege.

Over the years, he has developed an original approach, which he calls “holistic”, to treat victims, taking into account the dimensions of both surgical and psychological, but also the issues of rehabilitation and justice.

“At first we gave only medical care, but we quickly realized that after being treated, the women refused to eat, drink, live and therefore, would also die of some form of suicide,” he said.

The hospital is staffed by a team of psychologists and social workers who work with patients before the reconstructive surgeries.

Once treated, the patients are able to reintegrate into their community while Dr. Mukwege and his team work in collaboration with NGOs that help victims to go to the hospital and provides economic support at their return.

“We found that when they are doing well both physically and psychologically they feel strong enough to be autonomous. At that point the women begin to seek justice” said Dr. Mukwege, who created for this purpose a legal clinic to help women regain their rights and prosecute in court.

His willingness to break the silence surrounding sexual violence against women in eastern DRC, however, brought pressures and threats. He was the target of several failed assassination attempts, one in the office where he made private consultations to patients in Bukavu, which was riddled with bullets. Fortunately, Dr. Mukwege was not present during the attack.

“What am I doing to escape? Not much. Today I have the protection of MONUSCO [Mission to the United Nations Organization Stabilization Mission in the Democratic Republic of Congo], which we appreciate in the hospital, because some members of my staff have also also been kidnapped, tortured and raped, “he said.

Although he feels reassured by the presence of MONUSCO, Dr. Mukwege has admitted that his daily work in Bukavu is performed in difficult conditions and that the silence on sexual violence in DRC is still a reality.

Last September, the Congolese authorities in particular prohibits the dissemination in the country of a documentary film about his background and activities of the Panzi Hospital.

“This is a film that shows the strength of Congolese women, their resilience. […] Women have a much more powerful inner strength than those who would destroy them, “said Dr. Mukwege, expressing his incomprehension at the censorship of the film.

Directed by Thierry Michel and Colette Braeckman, ‘The man who repairs the women – the wrath of Hippocrates’ was screened October 22, 2015 at UN headquarters in New York, in the presence of Dr. Mukwege. A few days earlier, according to press reports, the Congolese government announced the lifting of the decision banning the film in the DRC.

“We can not make progress unless we recognize first that there is a problem. Remaining in the culture of denial is extremely dangerous because it leaves the women to suffer”, he said.

According to Dr. Mukwege, significant progress has been made over the last 15 years. “We have more and more women who not only speak, but who also take a stand and become activists for women’s rights,” he praised.

In July 2014, the President of the DRC, Joseph Kabila, has appointed a Special Adviser in the fight against sexual violence and child recruitment, Jeannine Mabunda Lioko Mudiayi, a sign that attitudes are changing in the country.

The man who repairs women maintains, however, that much remains to be done before we can claim victory. To achieve this, the international community must redouble its efforts to fight against sexual violence related to conflict. Dr. Mukwege calls upon the whole society to consider this matter and not to leave it under the sole prism of women and feminism.

“What is the value of our humanity if people can afford to sell other people to make sexual use, sex slaves,” he said. “Our society must say no and set a red line: if certain acts are committed, it is the entire society that must oppose it.”

(Thank you to Janet Hudgins, the CPNN reporter for this article.)

Burundi agrees to accept African Union human rights monitors

DISARMAMENT & SECURITY .

An article from Deutsche Welle

Burundi has agreed to accept the deployment of 100 human rights observers and 100 military monitors as months of political violence raises concern the country could fall back into deadly civil war, the African Union said on Saturday.

Burundi
Photo of the AU delegation by Agence France Presse

The leaders of South Africa, Gabon, Mauritania, Senegal and Ethiopia have been in Burundi this week meeting with representatives of the opposition and government to prevent escalation of a crisis that has killed more than 400 people and displaced at least a quarter of a million in the past 10 months.

The AU said in a statement that “the solution to Burundi’s political problems can be attained only through inclusive and peaceful engagement.”

The African body assigned Ugandan President Yoweri Museveni to act as a mediator to foster dialogue between President Pierre Nkurunziza and the opposition.

Nkurunziza had previously said he would oppose an AU mission in the country, which has been in crisis since last April when he announced a bid to run for a third term despite a constitutional two-term limit. He was elected to a third term in July in an election boycotted by the opposition.

The re-election turmoil and a failed coup attempt in May spawned a deadly wave of violence across Burundi, with the opposition and government tied to bombings, disappearances, murders and abuse.

Nkurunziza has accused neighboring Rwanda of fomenting violence and backing the opposition, charges that US officials have said carry some weight.

Earlier this week Nkurunziza met with UN Secretary General Ban Ki-moon and said he would engage in dialogue with the opposition.

(Click here for a version of this article in French.)

Question for this article:

The Senegalese feminist Bineta Diop: United against war in Africa

. WOMEN’S EQUALITY .

An article from L’Actualité (reprinted as non-commercial use)

Giving voice to those who have no voice: that is the daily struggle of Bineta Diop. Special Envoy of the African Union (AU) for women, peace and security since 2014. A trained lawyer, she wants to increase women’s participation in the prevention and resolution of conflicts. “Peace and security are still dominated by men,” says the 66-year-feminist, wearing a turquoise robe and turban.

Diop
Bineta Diop. (Photo: EPA/Nic Bothma)

Founder of the association Femmes Africa Solidarité, which marked since 1996 the emergence of women’s movements for peace on the continent, she spends much of her time “on the ground” meeting with refugees and internally displaced, including women whose rights have been violated. From Somalia to South Sudan, Nigeria and Burundi, she collects their stories, lists the emergencies, and defines the actions to be implemented.

She has no fear to confront Heads of State. In 2001, for example, with a delegation of women from Guinea, Liberia and Sierra Leone, she convinced the feared Charles Taylor, then president of Liberia, to participate in a regional summit on peace, thus avoiding the outbreak of war. She has also collaborated on various reconciliation programs in areas of crisis and in post-conflict election observation missions. And ishe s currently working on the establishment of an index to track the progress of the condition of women in every country in Africa.

Ranked among the 100 most influential people in the world by Time magazine in 2011 Bineta Diop remains hopeful despite the violence that still ravage the continent.

“What makes me hopeful is to see that women are able to organize despite everything,” she said. “To see them come together in very difficult conditions, to keep smiling and never give up.”

Actualité interviewed her at the World Summit for Innovation in Education (WISE) in Doha, Qatar, where she gave a lecture.

For 20 years, Femmes Africa Solidarité (FAS) has involved women in prevention and resolution of conflicts. What are the main results?

FAS has allowed women to organize and develop skills to become leaders in the establishment of peace. Violent conflict has a major impact on women, their bodies are often used as a weapon of war, a battlefield. But when it comes to solving problems, they are not invited to the discussion table, contrary to the demands of Resolution 1325 of the United Nations Security Council. The mobilization of women can provide a positive change of attitude, we can be an army without weapons. We can bring together Christian and Muslim women and various ethnic groups to talk and to develop common positions.

How can they manage to override their differences, especially when they have suffered so much conflict, even raped?

While men kill, society makes women responsible for the family, children’s education, care of the old … They therefore have a greater interest in peace and security. They can use their status as mothers and sisters in order to win. FAS provides training throughout the continent to help them understand that the real causes of these conflicts are not religious or ethnic, but related to the sharing of power and resources. Once sensitized, they arrive very quickly to transcend their differences and to put aside their grudges.

(Click here for the original French version)

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Question for this article

Can the women of Africa lead the continent to peace?

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Is religion a motor or a brake for peace, in your eyes?

Religion can be used to ignite conflict, but it is not the source. Men have always used regionalism and ethnicity to defend a political strategy. And now, the Boko Haram and al-Shabaab use Islam to manipulate people. Many listen to them because they are not educated and do not understand the religious texts. And in religion as in politics, women are dominated and have no voice.

What has caused the proliferation of terrorist groups?

The international community and all of us have perhaps made mistakes. Dictators have been overthrown without replacement, which created a political vacuum and space for these groups. And poverty is fertile ground. These groups infiltrating populations are embedded in families. They recruit unemployed youth by promising them paradise and virgins to no end. And they provide communities with what they need: water, electricity, basic education … and everyone closes her eyes. Especially since they are sowing fear.

How can women contribute to their dismantling?

More and more people want to fight against those who take their communities hostage and are not concerned with the interests of the population. The proof is that when their leaders are driven to a village by the military, they are quick to burn everything they had built! To overcome these movements, we must push the state to immediately replace what al-Shabaab and others have set up. People dream of a better world, we must give it to them! But for now, nobody is talking about that. Instead, they talk about military security and intelligence but not the roots of the problem. The State has failed in its responsibility to provide jobs …

In his recent book Africanistan (Fayard, 2015), French scientist Serge Michailof fears that the population explosion in Africa produces the same effects as in Afghanistan. What do you think?

We should not look only at the dark side, there is not chaos throughout Africa. The continent has the resources, and the potential for the greatest economic growth in the world. We have farmland, lakes, oil, sun … and youth who, when properly equipped and motivated, can move mountains. But we need to be better organized. If Africa was not as divided, with 54 countries who look only inward, if we had a comprehensive policy around common interests, we could share our wealth.

Is this the spirit of the Pan-African Vision 2063 action plan, drawn up by the AU?

Absolutely! To achieve it, we consulted everybody: young and old people, women, the private sector … in order to build a prosperous continent, where there may be conflicts, but less violence, and where we can finally benefit from our resources. There is a growing realization: political leaders realize that they involve young people if they want to move forward. And more and more women are involved, are elected, are becoming heads of state. Africa has suffered enough, it is time that men and women of the continent take their destiny in hand, because nobody will do it for them. One objective of the plan is to silence all weapons before 2020, and women certainly have a role to play in that.

Training for Peace

Her work experience in conflict zones has motivated Bineta Diop to create the Pan-African Centre for Gender, Peace and Development in 2005. Located in Dakar, Senegal, the Centre offers training throughout the continent, directly at a community level.

Africa’s Contribution to the Global Movement for a Culture of Peace

FREE FLOW OF INFORMATION

An article by David Adams in The Thinker abbreviated and reprinted by permission (full article available by subscription)

At the end of the Cold War, during the 1990’s UNESCO, the United Nations Educational, Scientific and Cultural Organization, embarked on an ambitious project called “the culture of peace.” It was conceived as a radical change in the very nature of human civilization, as a transition from the culture of war that has characterized most societies for thousands of years, to a new and universal culture free from the scourge of war. . .

Adams
Illustration of article from The Thinker (copyright ZainDee)

Unfortunately, for many years after a change in leadership at UNESCO, there was little support for the culture of peace. In fact, there was opposition. Exceptionally, however, the Africa Department of UNESCO has recently again taken up the challenge. With UNESCO support, Angola hosts an annual conference for the culture of peace, formally endorsed by the African Union, and networks of African women, youth and research institutions for a culture of peace have been established.

[To escape from the culture of war, we need consciousness, methodologies and institutions for a culture of peace.]

Culture of Peace Consciousness

. . . the Culture of Peace News Network (CPNN: www.cpnn-world.org) [tells] what is happening around the world to promote a culture of peace. The more people read and discuss these articles, the more they will see that a culture of peace is not only possible, but the seeds for it are being planted every day and around the world. . .

Africa is the leading continent of the world for peace education and media for peace. Almost every month we have new articles in CPNN about initiatives in this regard. . .

Consciousness is important. In fact, in the long run it is the basis for historical change. However, it is not enough. We need to develop methodologies and institutions that can replace those of the culture of war.

Culture of Peace Methodologies

. . . In this regard, Africa has already shown its leadership in recent years with the Truth and Reconciliation Commission in South Africa and the Gacaca in Rwanda, enabling Africans to overcome bitter conflicts and enter a path of reconciliation. These processes have been based on the ancient, pre-colonial practices of conflict transformation, often known as the Palabra, the word, as well as the African tradition of Ubuntu, “I am because you are.” . .

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Question(s) related to this article:

Where in the world can we find good leadership today?

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Culture of Peace Institutions

. . . During the transition period in South Africa following Nelson Mandela’s release from prison, as part of the National Peace Accord, a broad set of regional and local peace committees were established that united representatives from political organizations, trade unions, business, churches, police and security forces to resolve disputes at local and regional levels.

The work of the regional and local peace committees was at the heart of the Accord. It directly engaged people in conflict management on a grass roots level throughout the country. At their peak, there were 11 regional committees and over one hundred local peace committees, with an annual budget of almost $12 million which enabled the hiring of full time staff for regional offices.

Unfortunately, the system of regional and local peace committees was not continued on an independent basis once elections took place and a government of national reconciliation was installed. . .

Elsewhere in the world, there have also been attempts to establish regional and local peace committees. . .

Networking

The world has not yet arrived at the point of establishing regional networks of culture of peace institutions in cities, towns and regions. There simply are not yet enough such institutions. But if a culture of peace is to succeed in replacing the culture of war, this next step will be essential.

I hope that as a result of this article, I will make contact with Africans who are developing local peace commissions in Africa, and that Africa can take a leading role with a regional network of such commissions.

Conclusion

We have seen here that Africa has already made major contributions to the key elements of the global movement for a culture of peace that are needed to make the transition from the culture of war. Africa is the leading continent of the world for peace education and media for peace, contributing to the consciousness that a culture of peace is possible. African methodologies for conflict resolution are exemplary. And, although they were not continued, the regional and local peace committees of the National Peace Accord in South Africa provided a model for the institutionalization of culture of peace that we need in the future.

Historically, Africa may be in a good position to take a leadership role in the global movement, because in the course of history, with the exception of the ancient empires of Egypt, Africans did not develop culture of war empires and states to the same extent that they were developed in other continents. And the rich tradition of Pan-Africanism provides an alternative model to that of empires and states. A Pan-African union could be based on a culture of peace rather than culture of war. It would be within the tradition of peace-building by Nelson Mandela. And it would fulfill the dream of that great African-American, W.E.B. Dubois, which he shared at the end of his life with Kwame Nkrumah and the people of Ghana, an Africa at peace with itself and the world.

Africa: How to Achieve the Freedom Promised

FREE FLOW OF INFORMATION

An article by Nestor Bidadanure in The Thinker abbreviated and reprinted by permission (full article available by subscription)

What is the main ideological factor that has led to so much violence around the question of identity in post-colonial Africa? Can the concept of culture of peace contribute to the establishment of lasting peace in Africa? And, if so, how?

Nestor
Illustration of article from The Thinker (copyright shutterstock)

The legacy of freedom

“Each generation must, with little help from the past, discover its mission, fulfill or betray it” said Frantz Fanon in his book “Wretched of the Earth,” which was written in 1961 and which had a strong influence on the political consciousness of anti-colonial and Third World activists in his time. If we compare ourselves to the generations that have lived through slavery, colonization and apartheid, we can say with some caution, that the political reality of the African continent has generally improved today. The laws that legitimized the inequality and justified the occupation of territories of peoples of different cultures have been abolished. African leaders who are progressive have overcome the identity manipulations imposed by colonialism; they have unified the freedom fighters of their own country, organized pan- African solidarity, and promoted international solidarity with other peoples struggling for freedom. Despite the political and economic violence that many African peoples still experience, we should not forget the victories over oppression. Thanks to the peoples’ struggles, significant economic and social rights have been achieved in much of the continent. Human rights and gender equality have emerged to a certain extent from the ruins of discriminatory laws. We must remember that no right is natural: each area of freedom we enjoy today is the result of the epic battles in the past by peoples for justice and human dignity. The promise of freedom is the fruit of resistance.

In addition to the culture of resistance, we are also heirs to values and techniques of peaceful conflict resolution. In the face of tragedies such as apartheid, the genocide in Rwanda and the war in Mozambique, the African people have tapped into their ancient culture to break the impasse and reconcile those who have been bitter enemies.

Thanks to the legacy of the freedom fighters of yesterday, we can look ahead today with optimism and say with certainty that a better Africa is possible. In fact the major challenge of our generation is not to begin the story, but to keep it going, not allowing it to be stopped at midpoint of the long road traveled by the generations who preceded us in the struggle for freedom. For as long as war and poverty continue in even the smallest part of the African continent, the freedom promised by the fathers of Pan-Africanism will require other heroes to ensure its fulfillment. As long as people lack freedom somewhere in the world, no one of us can feel completely free.

Therefore, the mission of our generation, post-colonial and post-apartheid is the struggle for a lasting peace in Africa. To do this, it is essential to first understand the belief system that continues to enable the poverty and violence linked to identity in our continent. In other words, we must identify the major obstacle to the emergence of an Africa that is free, democratic and inclusive for which previous generations have struggled. An Africa where peace is no longer a dream but a reality.

It is our point of view that most of the political and economic violence suffered by the African peoples today is rooted in a system of thought we call the Radical Identity Populism (abbreviated PIR). So what is PIR and how can the concept of culture of peace serve as an antithesis to the prejudices that serve as its backbone?

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Question(s) related to this article:

Where in the world can we find good leadership today?

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Radical Identity Populism

. . . In Africa, the decolonization in the legal sense has not been followed by an ideological break with the colonial model of governance by some of the political elite. Violence against the people has been perpetuated beyond independence. While the enemy for the colonialists was those who sought independence, now for the post-colonial elite who have not been mentally liberated from colonial prejudices, the new enemy has become the “other” who is perceived to be different. Discrimination against the colonized peoples has been replaced by discrimination against other ethnic groups, against other religions, against people from other regions, against foreigners … The colonial practice of divide and rule is continued today as the favorite political weapon of extremist elites. The phenomenon of crimes against humanity such as genocide of Tutsis in Rwanda in 1994, the ethnic massacres in Burundi in 1993, the fratricidal war in Southern Sudan, the mass crimes orchestrated by the army of the lord, the LRA in Uganda and the DRC, the war waged by the radical Islamist organizations al-Shabab in Somalia, Boko Haram in Nigeria, Al Qaeda and the Islamist state in Libya, North Africa and Mali are all rooted in theorized system of thought that legitimize extreme violence. . . It is against this phenomenon of Radical Identity Populism that the new generation of freedom fighters must struggle if someday Africa is to live in peace with herself.

By populism, we mean the political demagoguery expressed through the discourse of hate against others who are different. . . By identity, we mean the manipulation of real or perceived differences for the purpose of gaining or maintaining power. . . By radical, we mean the will to exterminate the other who is different. . .

Towards an Africa in peace

The Culture of Peace is not a closed concept. It is a concept that is integrated with the elements of the peoples’ traditions for the peaceful resolution of conflicts and the diffusion of he values of peace. From this point of view, the philosophy of Ubuntu, the tradition of the Ubushingantahe in Burundi, the traditional and participatory justice of the Agacaca in Rwanda are all components of the Culture of Peace. Let us now consider the key constituents of the Culture of Peace in relation to the African situation.

1- Respect for life, for the human person and for his rights. . .

2-Access of all citizens to economic and social rights . . .

3- Peaceful conflict resolution and reconciliation . . .

4. Equality between men and women and the inclusion of diversity . . .

5- Democracy and freedom of expression . . .

6. Respect for the environment . . .

Conclusion

The Culture of Peace should be considered and taught as an ideal that ties together and strengthens that which has been torn apart. It is the antithesis of Radical Identity Populism, a theory of inclusion and reconciliation with which we can achieve the freedom promised, an Africa at peace with herself and with the world. It considers the differences within a nation to be a precious resource. It reminds us that there is no national identity except the diversity, both cultural and human, of all its citizens. The Culture of Peace demands all the human rights for all the people, because, as always, it is poverty and ignorance that continue to provide the fertile soil for the growth of identity demagogy.

Goma, Nord Kivu, Congo: Third edition of the Amani Music Festival

… EDUCATION FOR PEACE …

An article from Radio Okapi (translation by CPNN)

The third edition of the Festival of Music and Dance “Amani” concluded on Sunday 14th February in Goma (North Kivu). Under the theme “Dancing to change, sing for peace”, the festival promotes a culture of peace and reconciliation among the people of a country beset by armed conflict for over two decades.

Goma
An extract of the performance by Werra Son

The festival featured artists from the Congo and the subregion of the Great Lakes including Noel Ngiama Makanda a.k.a. Werra Son.

The Senegalese artist-musician Ismae Lô highlighted the conclusion of the festival with his favorite songs including “Africas” and “Dibi Dibi Rek”.

He expressed his desire to return again to the Amani Festival and to continue, with other artists, the work of promoting peace not only in eastern Congo but throughout the Great Lakes region.

(Click here for a French version of this article)

 

Question related to this article:

What place does music have in the peace movement?

As of now, there are 36 CPNN articles on this theme, which shows the great extent to which music is the universal language of peace! These include the first and second editions of the Amani festival at Goma.

Declaration of the Youth Clubs of the Congo Peace Network

FREE FLOW OF INFORMATION

A declaration received by email from the Congo Peace Network (translated from the French by CPNN)

In the face of decades of “recurring wars” maintained by local and regional actors, including Rwanda and Uganda, the Democratic Republic of the Congo (DRC) has seen one “peace accord after another” since 2006.

congo

Most of these peace agreements were signed under the aegis of the international community. Among the most important of these agreements were the Ceasefire Agreement of Lusaka of 30 July 1999; the Global and Inclusive Agreement on the Transition in DRC, signed December 17, 2002, in Sun City, South Africa and the constitution of the transition of April 4, 2003 with its five main specific objectives, namely:

1. The reunification, pacification, reconstruction, restoration of territorial integrity and the restoration of State authority throughout the national territory;
      
2. National reconciliation;

3. The formation of a national army, restructured and integrated;

4. The organization of free, democratic and transparent elections at all levels enabling the establishment of a democratic constitutional regime;

5. The establishment of structures that will lead to a new order politique. For this the Senate proposed a draft constitution submitted to popular referendum on December 18 2005. . . .

I. THE NEW CONSTITUTION OF 18 FEBRUARY 2006

By a margin of 83%, the Congolese massively voted “yes” at the ballot box because the constitution defined a “new path” for the Congolese people who have been wounded and desperate for a long time now. . . [The Constitution of 2006 called for] the rule of law, democracy and good governance; respect for the dignity of the human person with special attention to vulnerable people (children, women, elderly, minorities, prisoners, foreigners, refugees, etc.); the protection of civil liberties and fundamental rights of the person and the family; peace, security, unity and integrity of the national territory, the socio-economic development, free enterprise and fair redistribution of national wealth; justice and the fight against corruption and impunity, etc . . .

In the ten years since the Constitution was adopted, have its promises been carried out by the Congolese state and democratic institutions?

II. CONTRIBUTION TO THE CONSTITUTION OF 18 February 2006 ON PEACE, SECURITY, JUSTICE, DEMOCRACY, GOOD GOVERNANCE, RESPECT FOR HUMAN RIGHTS IN DRC.

. . . [Since adoption of the Constitution] the DRC has seen significant progress in terms of democracy, security, peace, good governance, justice and human rights.

a) Democracy: Election

Since gaining independence, the DRC had never organized an “election” that could qualify for: free, transparent, democratic and credible.

For the first time, in 2006 we participated in provincial, national and presidential elections that were welcomed and supported by the international community, under the direction of the Independent Electoral Commission (IEC), chaired by l’Abbé Apollinaire Malumalu Muholongu.

In 2011 the IEC was changed to the Independent National Electoral Commission (CENI), which organized the elections once again. This time it led to political and security instability and give birth to the rebel groups such as the March 23 Movement (M23); which refused to recognizer the legitimacy of the central government, as many observers both domestic and international found that the elections were marred by many irregularities. It seems that there was institutionalized electoral cheating orchestrated by Mr. Pastor Ngoy Mulunda Daniel, president of the CENI at that time. . .

b) Peace and security:

On peace and security, efforts have been made again and again, but despite all that, there is still much to do.

The eastern part of the DRC continues to experience instability and insecurity because of the resurgence of armed groups that proliferate in many territories in the provinces of North Kivu and South Kivu and in the former Eastern Province and some parts of the former Katanga province.

The population of North Kivu has never lived in a situation of calm. Instead, there have been massacres in the territories of Beni, Lubero, Rutshuru Masisi and Walikale. There is an ongoing need for efforts by national, provincial and local authorities to establish peace and safety for persons and property.

c) Justice and respect for human rights

In the eyes of Congolese citizens justice remains only a parody; it is favorable only to those who are wealthy and strong financially and politically, while it is unfavorable to the citizens who are weak materially, politically and financially. It does not meet the promise that “all Congolese are equal before the law and entitled to equal protection” as per article 12 of the constitution. A maxim says, “Righteousness exalts a nation.”

While the constitution provides that the judiciary should be independent of the executive and legislative powers (Article 149), the reality on the ground proves otherwise. The courts fail to provide the independence, impartiality and neutrality in the performance of their mission, which is their responsibility.

With regard to respect for fundamental rights and freedoms, the judiciary should guarantee individual freedoms and fundamental rights of citizens under Article 150 of the constitution. Is this provision respected and observed it in its fullness in the DRC? If so, how can we explain the treatment of prisoners in correctional facilities (prisons, jails, etc.)? Political prisoners from opposition political parties and militant activists of human rights have often been the victims of unlawful detentions and arbitrary arrests, inhuman and degrading treatment and even torture; This has been inflicted on them by officials of the FARDC, PNC, ANR and other security services. Much remains to be done to make respect for human rights a reality in the DRC.

d) Socio-economic development: redistribution of national wealth

The socio-economic situation in the DRC is alarming due to insecurity and unemployment without limit in the Congolese population in general. All this is due to what? The eye of the observer can see that in the DRC, a small number of Congolese control most of the national wealth at the expense of a great mass of citizens. The government benefits the wealthy of the country at the expense of the governed. It ignores the satisfaction of the general interest which should be the prime objective for any government or authority responsible and worthy of its name.

As long as the problem of hunger, education, unemployment and insecurity is not resolved, the Congolese socio-economic climate will remain unsuccessful in its path of development.

III. SOME SIGNIFICANT ADVANCES

In territorial terms, the implementation of 26 provinces under Article 2 of the constitution is a success. However, the actual territorial decentralization in the DRC has been violated by the Central Government. The government has appointed “special commissioners” instead of organizing the election of provincial governors in 21 provinces. “Special commissioners” have also been appointed for the 5 other provinces which have not undergone the territorial division, Kinshasa, Bas-Congo, North-Kivu, South-Kivu and Maniema? Will the “special commissioners” be accountable to the people or the president who appointed them? Their appointment is unconstitutional and it risks plunging the country into dictatorship or, at best, ungovernability. “it is he who appointed that returns the power to revoke” that is to say, they are accountable to the person of the current head of state.

In short, our task is huge because now that we have a constitution, our civic duty is, and should be to preserve it, to help it mature and to give it effect by recognizing it as the “legal standard reference base for the rule of law to which all we aspire, whether we are governors or governed.”

e) In terms of infrastructure:

Several projects have either been constructed and rehabilitated in the areas of transportation, health, education, electricity, etc. Although kilometers of roads have been paved, hospitals and health centers schools, etc. have been constructed, much remains to be done because the DRC is still under construction.

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IV. THE KEY CHALLENGES OF THE CONSTITUTION

In principle, the Constitution of the 3rd Republic in DRC should define the rules and the principles to resolve the political crises that have shaken Congo-Zaire since gaining independence. It should establish normative rules to govern the Republic reflecting the fundamental concerns of the Congolese people and establishing a political society based on reliable and stable institutions. The framers of the Constitution of the DRC, have they achieved this? We do not think so.

1. Terriorial division
  
Article 2 states that the DRC has 26 provinces. In reality, this territorial division is not in itself a bad idea. However, as it is provided for in the 2006 Constitution this division constitutes a time bomb that promotes “secessionist or separatist ideas or passions” of those who ignore the essence of the concept of general interest of the State, the nation or the national unity of the Congolese people.

The risk of secession or separation is not a false assumption. For proof; simply scan the “demographics” of each of its provinces. For exemple, the Province of Tshuapa is formed only by the “Mongo”; the Northern provinces and Sud-Ubangi District, are on their respective turn composed or formed respectively by “Ngbaka” and “Ngbandi”. From this it would seem that the Congolese authorities who organized this division wanted through the constitution “to legitimize the division of the country and the disunity of the Congolese people” . . .

2. Free primary education in the DRC

Article 43 Al 3 clearly states that “primary education is compulsory and free in public schools.” The constitution provides for compulsory and free primary education to banish illiteracy of the population. However, this provision has not been respected in any public institution. Street children abound in many towns and villages of the country, because the children of parents who are unemployed, vulnerable, disabled and displaced are excluded from education. Instead, they should be recognized as our hope for the future. In the words of President Mobutu “Youth is the lifeblood that can ensure the future of our country.”

Until the right to education is guaranteed for all children, we cannot really expect that the phenomenon of “street children” will end.

3. Political pluralism in DRC

Article 8 provides that “political opposition is recognized in the Democratic Republic of Congo. The rights associated with its existence, its activities and its struggle for democratic election to power are sacred. Any limits should be imposed equally on all parties and political activities by this Constitution and the law” . . .

Political power should be obtained only through elections that are free, democratic, transparent and credible. However, unfortunately, the experience of the 2011 elections showed that they favored only the majority for many reasons: for example, in many areas and territories under the control of armed rebels and opponents, it was not possible to campaign.

This year 2016 is an election year, but observers and analysts warn that there are plans by the “Presidential majority” to postpone elections at all levels, local, municipal, city, provincial, national and presidential under the pretexts of: insecurity (especially in the East (North & South Kivu) ; the so-called problem of “new voters”; the situation of Congolese from abroad; and the so-called lack of financial resources” . . . Although the Constitution limits the mandate of the President of the Republic to two terms, it seems that the President and his family wishes to revise this Constitutional provision and apply for a third term.

In view of the above, we propose:

1. To respect the pillars of democracy in the DRC: sovereignty, justice, equality; the rule of law, tolerance, transparency, accountability of rulers, the guarantee of human rights, political pluralism, democratic and peaceful acquisition of power, free, democratic and transparent elections, fair results of the polls, the protection of minorities and entrepreneurship;

2. To prepare and to undertake the electoral process in 2016 (the activity at hand immediately).

3. That the actors, institutions and individuals who have the responsibility to run the democratic regime established by the Constitution, should work for the satisfaction of the general interest;

4. A financial base sufficiant for the operation and equipment of the state apparatus in its various components as defined by the Constitution;

5. Training and establishment of political and security functionaries at the state level who can promote a foreign investment climate in the DRC;

6. Training and implementation of socio-cultural and economic functionaries at the state level to foster the development of the country;

7. A new national policy to create jobs for the youth and the entire nation.
 
Abraham Lincoln defined democracy as “power of the people, by the people and for the people.

When the state wants to provide a legal status and the means of survival and operation, the state adopts a Constitution. The state and the Constitution are closely related to each other, because the state is ultimately the legal seat of public power. We should keep in mind that the Constitution of a country is a long-term process, sometimes subject to delays and changes in the socio-political and economic context, in short, a dynamic affecting life in society.

In addition, we remind all political actors in the DRC, that politics is a sacred mission, that is to say, it must be used to improve the welfare of all citizens without exception.

Alas, although our 2006 Constitution pursues the happiness of the Congolese people; the Congolese politicians wrongly and maliciously consider that the Congolese people are “hypnotized, amorphous or even naive.” They fail to realize that the day will come when the people will rise up and commit to the struggle needed to defend itself with dignity in order to make the republic a showcase par excellence where there will be peace, security and where democracy, good governance, respect for human rights will be a foundation for this young democratic country that is the DRC.

Ultimately, “Dear political and administrative authorities of the DRC, you should know that the tranquility of the soul is a guarantee of longevity and that respect for the Constitution is a bond to ensure the peace of the soul of the Congolese people. ”

President Kabila and all political actors must understand that the current Constitution and respect are a National Partnership for peace and dignity for all. Lack of respect for the Constitution is unacceptable for the Congolese people in general and youth in particular. In no event, nor under any circumstances, will we resign ourselves and give up our rights to our happiness, to our dignity and security, or to stop dreaming of a Congo where all human beings can live in equality, free in rights and dignity.

IN THE LIGHT OF THE FOREGOING, WE YOUTH CLUB MEMBERS OF THE BOARD OF CONGO PEACE CLUB NETWORK FOR PEACE, HUMAN RIGHTS, JUSTICE AND NON VIOLENCE, DECLARE ON THE OCCASION OF THE 10th ANNIVERSARY THE Constitution of the Democratic Republic of the Congo:

1. Any violation of the Constitution of February 18, 2006 as amended to date is unacceptable as it would destroy the solidarity of the Congolese people for peace, dignity, justice and reconciliation;

2. The constitution of February 18, 2006 should be respected by the institutions of the country, by all political actors and tby he entire Congolese people as it is the national partnership for peace and dignity for all Congolese.

3. The Independent National Electoral Commission should publish an electoral schedule that guarantees democratic change in 2016 in accordance with the current Constitution in letter and spirit;

4. We will resist any attempt to disturb public order and social peace by violating the terms of the Constitution or by failing to publish a consensual schedule for elections.

5. Peace, unity and love must prevail before, during and after the elections to be organized this year 2016. God bless and protect the Democratic Republic of Congo
 
Done at Goma, February 18 2016, by the Congo Peace Network
Patrick Mulemeri, Coordinator
Signed by the COUNCIL OF THE CONGO PEACE CLUB NETWORK