Africa – Page 4 – UAB Institute for Human Rights Blog

Do Resolutions Really Work?

by Grace NdanuJanuary

At the end of every year until the beginning of a new year, I have always been listening to the same message which is said by everyone. Everybody talks about how they are going to do great things in the coming year and that they are going to do what they never did during the year that just ended. At the beginning of every year people write resolutions; that is, the list of what they would like to have accomplished at the end of the year. And now allow me to take this on a higher notch. Do people include humanity points in their list? Is there a point that says, “feed some street families, foster a kid for a few weeks, volunteer in an orphanage and also involve in a activism movement”? This gets me so motivated, and I run to my diary to put down my resolutions.

Now I don’t have to tell you the shock that I find every December when I get back to my diary to see whether that which I put down on paper at the beginning of the year has come to pass. It really pains me that each time I go back to revisit my resolutions, I am still on the same page as the year started. As I listen or read news in the newspaper, there are cases that involve people that need to be shown some love. This is what motivates us to write some resolutions at the beginning of every year. But what really matters is…did we get to know someone or make someone smile as we promised ourselves we would?

It always go back to procrastination and we all know it’s a thief of time…getting to actually commit to your resolutions is really hard. The excitement makes us think that we can actually do what we have written down in a jiffy. I have had some little meetings with myself several times, and I came to a conclusion that resolutions are like trying to change my life for the better and at the same time make someone forget their sorrows and at least smile for a while. But change is not easy, and we should actually try to define resolution as change. Taking a step to a better you will require a willing mind, a willing heart, commitment and sacrifices.

Do we really need to share out the resolutions that we come up with at the start of the year with our confidants? No, I don’t think so! I really don’t understand who else should have a look at my diary or have the information that is inside my diary apart from me who I own it. I strongly feel that I am the one to work on what I really want just like any other person who has visions and as a result every one wrote their resolutions and should work towards accomplishing their resolutions.

As the year goes by and February sets in, reality also sets in. I wrote what I wanted that year but is there is no a hint of progress. This really hits me so hard and start thinking maybe I should go back to the list and may be do some changes on what I had written, or I should at least wait a little bit longer to see what happens or maybe I should just terminate the list and just go by the flow with an excuse of, I am busy and I will do it whenever I get some time. Others have an excuse of not forcing things and just wait for that time to come and they precise it to be magical, for me I feel like it is luck of commitment and sometime I may call it selfishness.

As I said earlier, the news is everywhere. There are cases that makes us sad. It hurts me so much when I recall of a certain girl who was recently raped, killed and dumped by a known politician. When the story was aired in all forms of media, everyone was very angry because of the incidence, the politician was caught and taken to court. After a week everyone forgot what had just happened and they were back to their businesses. Up until now I still don’t get how it just went. Because the politician was set free. Where is everybody who thinks that they are advocates against Gender Based Violence? There are only 16 days that are set for activism. Why shouldn’t these days be everyday instead of just writing things that we will never take seriously?

Allow me to challenge those who are in charge of spearheading Human Rights in Kenya. I do appreciate the Human Rights authorities who have their five year strategic plan that is 2018-2022. They have passed their first test. However what are some of their accomplishments for the two years that have gone by? Have they been able to implement that which they had discussed or the plans are just good on paper and nothing is been done about it. For instance the Kenya National commission on Human Rights had promised to put measures that are going to prevent abuses, improve on their investigations and put those who infringe on other people’s rights behind bars. I really don’t know how to put this across and tell you that there are so many people out here who go scot free after they have done heinous acts. Men and women who are fond of raping young boys and girls are still not locked up. When you ask the reason behind this, you will be told that there was no enough evidence to prove the rape case and even when there is enough evidence to lock up them, the judges get bribed and the story is swept under the carpet.

a group of young children help push a man in a wheelchair up a dirt road — Source: Yahoo Images

Do you even believe in resolutions? Do you even write something at the beginning of every year? If you do does the year end when you are satisfied? If nothing came to pass is it the same list that you are going to use in the following year, or are you going to change your list to something that you think is easy for you to accomplish? Nothing comes easy, there must be a struggle in order to archive what you really fill is important and more of helping others.

Diamonds: A Symbol of Love and Conflict

Two young diamond miners. — Blood Diamonds. Source: Brian Harrington Spier, Creative Commons.

While I do not soon foresee a diamond in my future, I have been able to witness the happiness a diamond ring brings to the lives of other people. A diamond ring represents love and commitment, and nothing can be purer than that. Imagine my surprise when I learned in my economics class that a significant number of diamonds, called blood or conflict diamonds, can be linked to horrific suffering and bloodshed. A good number of these conflict diamonds can be traced back to one company: De Beers.

De Beers diamond company was founded in the 1800s by Cecil Rhodes in South Africa. Before 2000, the goal of De Beers was to effectively and efficiently buy as much of the world’s supply of diamonds as possible so as to be able to determine the price and guarantee price stability. This tactic earned the company the nickname “the custodian” of the diamond industry. In 2000, De Beers controlled around 65 percent of all diamond production, while in 2001 De Beers marketed two-thirds of all the rough diamonds in the world and produced nearly half of the world’s supply of diamonds from their mine. The company employed strategic marketing tactics to maintain their power and growth worldwide, effectively influencing the perception of diamonds to what it is today. For example, the phrase, “A Diamond is Forever,” was coined in a De Beers ad campaign. De Beers influenced the choice of a diamond as the centerpiece for an engagement ring and even the price of the ring to be two months’ salary. The Washington Post described De Beers as “a global cartel controlling mining, distribution, and pricing.”

For a company that produces a product to signify love, such as an engagement ring, De Beers has left a significant amount of bloodshed and controversy in its wake. The company has been banned from operating or selling inside the United States borders since 1996 over a price-fixing case. In the 1990s, De Beers bought billions of dollars’ worth of diamonds from conflict ridden areas in Africa, which in turn provided the means for rebel groups to obtain weapons and supplies on the black market. In the mid to late 1900s, De Beers benefited from the South African apartheid because the system of black repression ensured cheap labor for the mines, protecting the company from being hurt by the diamond boycotts sweeping the world at that time. The company became scorned as more and more information regarding conflict diamonds and De Beers’ blatant disregard for the harm conflict diamonds can cause became public.

Two diamond rings — Rings. Source: ilovebutter, Creative Commons.

The definition of conflict diamonds, as written by the United Nations, is as follows: “diamonds that originate from areas controlled by forces or factions opposed to legitimate and internationally recognized governments, and are used to fund military action in opposition to those governments, or in contravention of the decisions of the Security Council.” Armed groups use the revenue from exploiting diamond mines and diamond workers to fund their personal agendas. Despite the diamond business being an $81.4 billion a year industry, the towns that house the diamond mines do not reflect the wealth that lies below. Many parents choose to send their children to work in the diamond mines in order to earn a meager salary, determined on a diamond-by-diamond basis, instead of sending the children to school. The difficulty that evolves from attempting to eliminate conflict diamonds is that the diamonds traded by rebel groups are physically indistinguishable from the diamonds traded by legitimate groups. Because of the long process a diamond goes through before it reaches the jeweler, it is very difficult to determine the original source of the diamond.

In 2000, De Beers put out a statement guaranteeing that their diamonds did not originate from conflict zones in Africa and promised that their purchasing of diamonds did not fuel any conflicts in Angola and Congo. The statement was met with mixed reviews, some welcoming the initiative the company was taking, and some believing that De Beers would be unable to control the smuggling system that crisscrosses across the continent of Africa. Since the initial statement in 2000, De Beers’ statements have been very contradictory, stating at one point that it would be easy to find the origin of the diamonds and yet continually releasing statements saying that it is impossible to distinguish the origin of the diamonds that they buy. Since 2000, some independent diamond dealers have not only claimed to sell diamond bunches that they bought from rebel groups to De Beers, but also that De Beers was aware of the origin of the diamonds. Currently on their website, De Beers boasts that 100% of their diamonds are conflict free. However, the company only cites the Kimberley Process, a process they helped to create, in regards to this certification.

De Beers’ promises have rested on determining the origin of the diamonds. It has already been stated but is worth reiterating that determining the origin of diamonds has been much disputed as diamonds are handled in groups, making the process of discovering the origin of a diamond very difficult. In 2003, a process named the Kimberley Process was established by the main actors in the diamond industry, including De Beers. The Kimberley Process is so named for the town where De Beers diamond company was founded, highlighting the influence the company had in the establishment of the process. It is an international certification process with the goal of distinguishing conflict-free diamonds from those diamonds associated with a conflict. The Process was created from a meeting in 2000 in Kimberley, South Africa, where the biggest diamond producers and buyers in the world met to address the growing threat of a consumer boycott. Consumers were becoming more aware of the influence the sale of diamonds had in funding to civil wars in Angola and Sierra Leone and were threatening to forgo buying diamonds all together. In 2003, 52 governments and international advocacy groups ratified the Process, creating a system of certifications issued by the country of origin that must accompany any shipment of diamonds. If a country was unable to prove that their diamonds were separate from any conflict, said country could be cast out of the international diamond trade. The Process did marginally reduce the number of conflict diamonds in the market, but the process is ridden with loopholes. It is unable to stop the international sale of the majority of diamonds mined in conflict ridden zones and diamond mining even outside of a conflict zone is terrible work with many of the miners being school-aged minors.

Diamond mine in Australia — World’s Largest Diamond Mine. Source: Soundog, Creative Commons.

Many argue that the Kimberley Process is not only laced with loopholes, but it also does not go far enough. For example, the Process does not disqualify diamonds mined in an area with human rights abuses. Also, the definition of conflict used in the creation of the Process is so narrow that it excludes many situations that would generally be considered a conflict. The definition used is, “gemstones sold to fund a rebel movement attempting to overthrow the state.” An instance where the definition stated in the Kimberley Process failed occurred in 2008. The army of the government of Zimbabwe seized a diamond mine within Zimbabwe’s borders and proceeded to kill and rape hundreds of miners. Because the army represented a legitimate government, this instance is not considered to be against the Kimberley Process. The Kimberley Process did implement a ban on the Central African Republic when it was discovered that the mining of diamonds helped to fund a genocide of thousands since 2013. However, the UN estimates that $24 million worth of diamonds have been smuggled out of the country since the ban.

While a true fair-trade system would ban diamonds mined in a conflict ridden area and allow consumers to purchase diamonds that could improve the life of artisan workers, ultimately there is no way of truly knowing whether the diamond you buy is in somehow linked to a conflict. The Human Rights Watch has come up with a list of strategies that may help diamond companies fulfill their obligation of “identifying, preventing, mitigating, and accounting for their own impact on human rights throughout their supply chain.” Such strategies include: 1. Establishing a policy regarding the supply chain that is included in the contracts with suppliers 2. Creating a ‘chain of custody’ by requiring documentation for each step along the supply chain 3. Assessing thoroughly and respond promptly to human rights risks at all stages of the supply chain 4. Employing independent, third-party examiners 5. Becoming public with the names of suppliers 6. Sourcing responsibly and being wary of large-scale mining operations. The diamond industry has a long way to go but with established organizations calling out companies like De Beers, loopholes in certification processes can be closed and ultimately conflict diamonds may be eliminated.

What Will It Take to End Child Marriage in Your Country?

by Grace Ndanu

Justice is coming! As I continue growing old I keep asking myself, why child marriage? Is it really necessary? And if not, what do I or we have to do about it? I understand that child marriage is a result of male dominance at large. I think it’s best if we bring men on board first. Working with men can be very effective in reducing child marriage if not ending it. It will help to change ideas and behaviors, especially dealing with patriarchal attitudes. Once men are on board, they can use their influence to pave the way for positive change.

Adults have groups where they get to share what they are going through. Children also need safe spaces in schools. This will help them build their confidence and trust amongst themselves and also with their teachers. I’m sure there are girls who wouldn’t have gone through early marriage if they had a chance to escape. But they didn’t. Simply they didn’t have anyone to tell regarding what their parents were planning for them. This is why they need that space, it’s the window to their success.

Corruption has deep roots in my country, Kenya. For example, I would like to know where funds meant for educating less fortunate girls go. Culture is not the only reason for early marriage, but also poverty. There are girls who sacrifice themselves to go get married in an effort to reduce a burden on their parents. It has come to my notice that the leaders or people responsible for the education funds tend to accuse these girls of bad behaviour, but they are trying their level best to do what is right. Can’t the funds holders use the funds to educate the girls instead of them using the funds for their own benefits?

Not all problems are solved through fighting. Why shouldn’t we mingle? As they explain why early marriage we have a chance to convince them how early marriage is harmful and the advantages of not doing it. At some point there will be some girls listening, them knowing the advantages of not being married off, they will always want to go for their success and thus they will always report whatever harmful plan is made for them.

I don’t know who is with me! I consider myself as the second doubting Thomas. If am not sure of what am told I will ask for a success story if not stories. The girls who escaped the scandal of early marriage should be advised to go back to their communities and villages. The parents will be so proud until they will shout for the whole community to hear and come and see. Other parents would want their daughters to come home successful and hence they may change their attitudes towards early marriage. On the other hand there will be role models for little girls and the whole society.

Cleaved and Clamored: The Crisis in Cameroon

On Tuesday, November 5^th, the Institute for Human Rights co-sponsored an event alongside Cameroon Humanitarian Relief Initiative to present Herman Cohen (former United States Assistant Secretary of State for African Affairs) and Dr. Fontem Neba (Secretary General of Cameroon Anglophone Civil Society Consortium). During their panel discussion, Cohen and Neba discussed the history of Cameroon, ongoing Anglophone discrimination, and potential resolutions to end the conflict.

As one of the most prominent voices advocating for Anglophone rights, Dr. Neba spoke directly about the atrocities taking place in Cameroon because he was recently detained for nine months after being charged with terrorism. Followed by its establishment as a federation in 1961 and an illegal referendum in 1972 that unified the Francophone majority (~80%) in the north and Anglophone minority (~20%) in the south, Cameroon has endured significant conflict. With political power most harbored in the north, Anglophone Cameroonians have experienced pressure to assimilate and prevention to secede, which led to a civil war in 2016 that has been riddled with human rights violations. More specifically, the Cameroonian military has permeated the south with their influence by committing heinous acts such as destroying Anglophone schools, burning crops, and murdering separatists. As a result, these acts have led to famine, homelessness, and institutional instability throughout the south. Additionally, thousands have been jailed for speaking out against the Franchophone government, while approximately a half-million are internally displaced and another 40,000 have sought refuge in Nigeria.

**Neba describing Cameroon’s geographic division. Source: UAB Institute for Human Rights**

Cohen then spoke about the crisis in Cameroon by drawing parallels with Eritrea which Ethiopia turned a province before it eventually became an independent country. Although, the international community has been passive about the events unfolding in Cameroon. One exception is none other than the Trump Administration, which signed an executive order last month that effectively removed Cameroon from the African Growth and Opportunity Act. As a result, this action prevents Cameroon from profiting off duty free sales to the U.S. Additionally, south Cameroonians have found an Anglophone ally in Nigeria, making the prior impervious to defeat, while north Cameroonians have been increasingly critical of their government because they are not benefiting from the country’s strong economy. Thus, Cohen argues the U.S. is in the unique position to mediate a resolution. However, the Trump Administration has adopted an isolationist position, which currently places the U.S. distant from potential negotiations. Following, he suggested that the Cameroonian diaspora in U.S. should write letters to their local representatives and urge a cease-fire agreement.

After their presentations, Cohen and Neba took questions from an appalled audience. Addressing a question about the realistic options in our current political environment, Cohen insisted the United Nations Security Council must initiate negotiations and that it must be settled between warring factions; his personal suggestion is that they return to a federation relationship. Additionally, Cohen responded to a question that mentioned the role of former colonial powers, where he mentioned that Great Britain is currently distracted by Brexit, while France, despite reluctance from southern Cameroonians, is taking initiative to mediate the conflict. When asked how geopolitics, namely natural resources, influence this conflict, Neba claimed south Cameroon is rich in cocoa and timber as well as a fevered, educated populace. Although, he argued the region cannot become economically independent because their oil supply, which is on the border, is property of the government. In response, a passionate audience member, and Cameroon native, insisted south Cameroon, much like other small countries, can be independent without an oil industry.

**Cohen answering an audience question. Source: UAB Institute for Human Rights**

Cohen argued this crisis has potential to become a “Rwanda situation”, but, thankfully, a potential resolution doesn’t require money or soldiers. However, the current trajectory of this crisis primarily lays in the hands of Cameroon (who is persistent on military intimidation), Nigeria (who has enabled separatists in the south), and the U.S. (who has implemented economic sanctions). Thus, these conflicting narratives put human rights advocates in the position to highlight this pressing issue whether it be mentioning it on social media, writing to your local representative, or donating to humanitarian relief.

Aftermath of the Xenophobic attack in South Africa

Over three weeks ago, African immigrants in South Africa were brutally attacked and their properties destroyed by local citizens within various cities and provinces in the country. The conflict while still in its latent stage, initially began late August 2019 through petite skirmishes and altercations between foreign truck drivers and local south African citizens before it rapidly escalated into a full-blown violent conflict in mid-September 2019. The attacks which started in form of a riot protest with chants and songs that demanded foreigners return to where they came from in native Zulu language (South African native language) which was specifically aimed at immigrants from other African nations. During the protest, they began looting properties, destroying and burning down business enterprises owned by African immigrants. They also attacked any immigrant that was within protesting territories or those who tried to either protect or prevent their business stores from being looted or destroyed, which led to the death of twelve African immigrants. Properties worth millions of dollars was estimated to have been looted and destroyed, while thousands of immigrants are still licking their wounds due to the injuries sustained during the chaotic protest.

Illustration of woman screaming with terror with the word xenophobia written underneath — Source: Flickr

There are over 3.5 million immigrants in South Africa (a country with over 50 million people), 70% of which are from neighboring nations such as Zimbabwe, Lesotho and Mozambique, while the remaining 30% constitutes other nations particularly Malawi, United Kingdom, India, Nigeria, amongst others. Several of these immigrants are often business oriented with hope of exploring their entrepreneurship skills and attributes due to various economic gaps within their settlement areas. They mostly begin by creating small business enterprises and employ locals to assist in the growth of the business. This move according to the World Bank reports has greatly increased the employment rate and influenced the nation’s wage rate, with an immigrant worker generating approximately two jobs for local citizens. Although investments by immigrants has continuously and significantly improved the socioeconomic status of the country, it has also generated resentment and envy amongst locals in various communities with claims that migrants (specifically Africans) were taking away jobs meant for local citizens.

An injured African Immigrant lying face down on the ground with a armed policeman standing over him. — Source: Flickr

The aftermath of the xenophobic attacks generated a series of condemning messages and reports from several African nations, world leaders, international organizations, sociopolitical and economic heavy weight individuals and institutions, celebrities amongst others. Despite the damage achieved by locals, they continuously sent hate messages, which led to the evacuation of several immigrants from Ethiopia, Zambia, Nigeria. A private Nigerian airline provided free flights to all Nigerian immigrants, a move for which almost a million immigrants signed-up, and almost 200 people were repatriated back to Zimbabwe, amongst others. The level of damages, loss, injuries and deaths due to the xenophobic violence resulted in reprisal attacks in a few other African nations such as Nigeria, in which structures owned by South African communication company MTN and its affiliate stores popularly known as Shoprite, were attacked and operations were disrupted, Zambia closed down three South African malls and canceled a football match between both nations, Botswana has begun issuing a South African travel advisory to its citizens, while several African celebrities have vowed not to perform their entertainment tours or visit the country until there are visible signs of improvement.

During the de-escalation stages of the violent conflict, a veteran South African politician condemnation speech against the negative behaviors and violent attacks against fellow African immigrants was quickly disrupted and aggressively challenged by the people, which shows a lack of remorse or regret for their shameful acts of violence which can be said of the entire South African government. Although the South African president alongside some of his aides have tendered an official written apology letter to leaders of affected African nations, it is believed to be barely a strategic and baseless diplomatic act which could be confirmed in the words of Marc Gbaffou (a member of the African Diaspora Forum that creates awareness for the rights of migrants in South Africa) who claimed “there was no political will to end the continuous xenophobic attacks against African immigrants which has become clear for the whole world to see”.

Although the African Union Commission Chairperson, Moussa Faki Mahamat had issued a statement which outrightly condemns the violent attacks and destructions against African immigrants, much needs to be done to ensure events such as these kind will forever remain a buried issue in the past. The safety and wellbeing of immigrants are to be taken with utmost respect by rendering valuable services in all its affairs with an experiential focus mostly placed on their security which should not be bridged irrespective of any unfathomable and unreasonable excuses. There is a need to put in place restrictive measures and binding sanctions to serve as precedence that guides against the continuity of these persistent shameless acts. Despite the United Nations high commissioner for human rights, Michelle Bachelet’s statement to the South African authorities urging them to ensure adequate protection for all victims of the xenophobic attack and make all perpetrators accountable, little has been done in this regard, only a few individuals were casually arrested due to their participation in the violent attacks, while the body language of the nation remains negative towards achieving a permanent resolution.

Humanity has been at logged-head with each other for a long time and there is a need to embrace and increase the volume of peace. In the world today, more genuine efforts should be put in place to reduce and if possible, eliminate the regular occurrence of conflict and violence at both the international and national level. Africa most especially, needs to put more focus on ensuring democracy and good governance are adequately consolidated, rather than laying emphasis on misplaced priorities or negative issues. The South African government needs to address the root cause of the continuous xenophobic attacks against African immigrants, which is the high rate of “Unemployment”. The historic timeline and trends, magnitude and possible continuity of the xenophobic attacks, also call for an urgent intervention from international organizations such as the United Nations and African Union, to ensure adequate measures are truly in place to ensure discontinuity of such attacks, while strict sanctions are to be placed on them, should they fail to meet required security standards.

Clarion Call on the on-going Anglophone violent conflict in Cameroon

Some Victims of the On-going Anglophone Crisis in Cameroon

Photo by the Cameroon Humanitarian Relief Initiative

Cameroon has always been known as a nation of peace and tranquility ever since she gained her independence on the 1^st of January 1960. Despite being surrounded by nations constantly faced with internal conflicts and wars, it remained steadfast in being a violent and conflict-free nation. She is located in the western part of Africa and shares territorial borders with a host of other nations such as Chad on the northeast, the Central African Republic on the east, Equatorial Guinea, the Republic of Congo and Gabon on the south, and Nigeria on the west. The nation currently officially known as the Republic of Cameroon is bilingual, with English and French as its official languages. Historically, there was a federal and then, a “united” republic of Cameroon that had seven provinces, two of which are Anglophones and the others, Francophones, before their expansion to form eight provinces, resulting in the current ten provinces within the country. Then in 2008, the use of “provinces” as a form of territorial breakdown was abolished and replaced with “regions”. Even though French Cameroon now Republic of Cameroon gained her independence in 1960, and returned to independence of British Cameroon by either joining Nigeria (Northern British Cameroon), or independent French Cameroon (Southern British Cameroon), the South- and North-West regions consisting of Anglophones who are the minorities, are being subjected to a series of socioeconomic and political marginalization and discrimination from their Francophone counterparts, despite a binding and official referendum joining both regions as a political unit in 1972, a violation of the 1961 agreement that brought about the federal republic.

Over the years, there have been several cases and reports of bias, unequal treatment and unconstitutional actions against the Anglophones while their counterparts enjoy a smooth and successful relationship with the central government in terms of better developmental structures and platforms, enormous representation and control of major sectors in the government. Another major area of concern is the rigid educational and justice system, mostly controlled by and privileged to French speakers due to their dominance. There has been a long case of marginalization in the nation, one of which includes the prominent case of Fon Godji Dinka (a report by the Council on Foreign Relations), an Anglophone lawyer and the first president of the Cameroon Bar Association. He was arrested and imprisoned in 1985 by the then and current president of Cameroon, President Paul Biya for rebuking the actions of the government and terming it unconstitutional. Fon Godji Dinka believed the government was unfair and unjust, which was why he began to move for an independent Anglophone region known as the Republic of Ambazonia, an act that led to his imprisonment and the separatist idea suppressed. The continuous cases of inequity, inequality, bias, discrimination and marginalization suffered by the Anglophone regions eventually resulted in the 2016 onset mass non-violent protest led by Anglophone lawyers and teachers, where the protesters displayed their disinterest and frustration in the government, negotiated with the leaders who demanded a return to federation and eventually called for an autonomous nation of the Republic of Ambazonia.

The government on the other hand, was aggressive and brutal to the protesters and labeled them and their movement as pro-terrorist. The military forces were ordered to curb and contain the non-violent peaceful protests (carrying peace plants), and unfortunately responded by firing live ammunitions into the crowd of protesters which led to the arrest, injuries and deaths of several protesters. To further suppress the separatist movement, military forces often laid attacks on several Anglophone villages and communities, sometimes opening fire where they considered a threat. Thousands of elites and locals have been arrested and jailed without trial and are faced with severe torture and other inhumane treatments. Over 5,000 lives have been lost, families scattered, several homes destroyed, businesses ended and the futures of millions shattered. These actions by the government and military forces brought about a more resounding and coordinated separatist motive and movement. They began to solicit and continuously receive support from prominent Cameroonians within Cameroon and in diaspora, to further their campaign and organized rebel groups to conduct so called “self-defense” against the government and its military forces. Presently, several acts by both conflicting parties have resulted into severe human right violations as Amnesty reports that over 200 villages have been burnt and according to the United Nations, while over 1.2 million people, mostly women and children, are either displaced or refugees in neighboring countries.

According to the UNICEF press release on the 21^st of June 2019, it discusses how the security and living conditions of the Anglophone regions continue to worsen, as the UNICEF spokesperson in Geneva, Toby Fricker, estimates about 1.3 million people have been affected by on-going conflict, and are urgently in need of humanitarian assistance such as basic welfare and health items and services. Another major area of concern is education, whereby over 80 per cent schools in the regions have been shut down because of continuous crisis, putting the future of over 600,000 thousand children at risk. So far, several communities and villages in these regions are continuously being plundered, attacked and destroyed, leaving victims to either live in the shattered remains of their communities or villages under strict martial law, or seek refuge in Nigeria, a neighboring country. The latter is the mostly selected option with over 500,000 so far, trooping daily into several refugee camps within various communities, where they are vulnerable to sexual abuse and harassment, rape, child abuse, forced relationships, extortion, unplanned pregnancies, abortion, drug abuse, prostitution, hunger, stigmatization, poor shelter, poor access to educational and health services, and lack of basic welfare privileges.

Of the $35.4 million estimated by the United Nations High Commissioner for Refugees, UNHCR, as urgently needed to help provide welfare services to the victims of the crisis, only 4 per cent of the estimated funds have been generated so far according to a UNHCR official report. Although the UN representatives, alongside other humanitarian organizations continue to provide basic welfare and healthcare services to the Cameroonian refugees in few camps in Nigeria, there are still thousands languishing in severe pain and hunger in bushes and settlements not easily accessible, especially in Cameroon. One organization that has remained consistent in providing necessary assistance to both the refugees and IDP’s is the Cameroon Humanitarian Relief Initiative (CHRI). CHRI is a registered US 501-3c non-profit organization set-up to provide emergency humanitarian relief to those affected by the on-going crisis in Cameroon. In partnership with the Institute of Human Rights (UAB) and other local/international organizations, CHRI has carried out several humanitarian outreach initiatives to refugee camps/communities and IDP settlements in Nigeria and Cameroon respectively, and serves as a reliable organization of support for individuals, groups or organizations willing to assist victims of the present conflict either through donations or voluntary services. To donate, kindly visit their official website at chrelief.org/donate or mail a check to CHRI at 4413 Nuttall Road, Fairfax, VA 22032.

Food items provided for refugees by the Cameroon Humanitarian Relief Initiative (CHRI) Photo by CHRI

In terms of resolving the conflict, there has been no reasonable development between the Cameroonian government and the separatist or other groups despite numerous calls for dialogue. Several protests by these groups have been carried out, questioning the 85 years old President Paul Biya’s long tenure. He has been in power since 1982 (37 years) in a supposed democratic government. Several protesters have also been arrested by the government and charged by a military court with various acts of rebellion, insurrection and engaging in hostile activities against the country. The United States, United Kingdom, and other international humanitarian organizations are being alerted by the continuous violence that has generated a huge distress and violations in the Anglophone regions, and have begun initiating strategies and action plans to successfully resolve these conflicts. Just recently on June 25^th, 2019, U.S. Senators Dick Durbin (D-IL), Ben Cardin (D-MD), Chris Van Hollen (D-MD), and Tim Kaine (D-VA), introduced an amendment to the Fiscal Year (FY) 2020 National Defense Authorization Act (NDAA) to halt all further U.S. security assistance to Cameroon except for dealing with Boko Haram (a terrorist group in Nigeria) until the U.S. Secretaries of Defense and State certify the military and security forces of Cameroon have demonstrated progress in abiding by international human rights standards regarding the repression in the Anglophone regions. Also, a German lawmaker named Christopher Hoffmann on June 5^th, 2019, wrote a letter to Germany’s Chancellor, Angela Merkel, requesting her to urgently review the escalating Cameroon crisis and assist in finding swift resolution to the violent conflict.

Refugees scrambling for clothes donated by the Cameroon Humanitarian Relief Initiative (CHRI) Photo by CHRI

Since the beginning of time, there has been and will always be demands for separation and breakaway among families, lineages, institutions, unions, groups, communities, societies and nations. It is a part of the human nature and psychology to aspire for a better and improved lifestyle if the existing or present way is not as beneficial or productive as hoped. Often within a group setting, the minorities or marginalized would always aspire for separation or breakaway from the existing unit or body. We cannot dismiss groups seeking autonomy or separation, especially if evidence proves they are being marginalized and discriminated by the majority or the government. But demand for such autonomy has been responsible for several historical wars and conflicts. Although some separatist movements were successfully achieved while others failed, the enormous loss of lives and destruction of properties to both parties remain constant across these movements. The Anglophone crisis has already aligned to a violent pattern and would need the intervention from other nation-states and international organizations to be successfully resolved. There is a need to carefully conduct an in-depth analysis of the long-term effects on the Anglophone people and the Cameroon government to bring if possible, a permanent end to this crisis and restore peace.

On Early and Forced Marriage

by Grace Ndanu

Most people dream of choosing their life partner. Their marriage would be one of independent and happy life. This is not the reality for many young girls who become child brides. Early and/or forced marriage is most practiced in Sab-Saharan Africa; it is also common in the Maasai community. The Maasai, despite their poverty, have proudly maintained their traditional lifestyle and cultural identity without giving to the pressures of the modern world. The community is under a patriarchal leadership which denies young girls an opportunity to go to school. Education is withheld from girls because it is believed that educating a girl child is not a wise investment because the girl will marry into another family. Therefore, the father of the girl will opt to educate a boy.

Maasai girls are circumcised between 11 and 13. In time, she will marry a man chosen by her father in exchange for cattle and money. A Maasai woman will never be allowed to marry again. As a young girl, she will have her personal autonomy denied. If her husband is an old man who dies when she is still in her teens, she will become the property of one of her husbands’ brothers. She will be one of the multiple wives and will have many children, regardless of her health or ability to provide for them. She will rise early every day to complete her tasks including milking the cows, walking miles to water holes to wash clothes and get water, and gathering heavy loads of firewood to carry back home. If she is lucky, she will have a donkey to share her burden. She will live a life of few comforts, dependent on a husband and a family she did not choose. In between her burdensome chores of the day, the Maasai girl is also a beader – such intangible high skills built into her cultural knowledge and practices. Most of her struggles are shaped by circumstances and the challenges of her time including deep-seated patriarchal attitude.

There are several reasons for forced marriage among the Maasai. First, a desire to ‘eliminate’ the familial poverty. For impoverished families giving a daughter in marriage is a way to reduce expenses particularly if a son’s education and expenses are prioritized. Second, early pregnancies drive toward early marriage as it is seen as a safeguard against immoral behavior. Parents in the Maasai community marry off pregnant girls to protect their family status and name and to receive both dowry and ‘penalty’ payment from the man responsible for the pregnancy. Third, many early marriages occur out of desperation as a young girl seeks ‘refuge’ from neglect or orphanhood. Some girls are taken advantaged by older men who give them false promises of a better life. Girls face a lot of problems and challenges if/when she does not meet the expectations, thus creating a journey towards poverty and gender-based violence begins.

The struggle to end the practice of early marriage in Kenya, particularly among the Maasai, has slowly progressed. There are NGOs that have come seeking to eradicate early child marriages. They work together with the government to help the young girls get out of the retrogressive cultural practices by empowering the girls and enlightening the parents on matters about the education of their girls. The NGOs try to educate the girl child on her rights.

By understanding her personal rights, the goal is self-confidence and independence, and a willingness to advocate and fight for herself and for others. She will be able to choose whom to marry and when to marry. She will have fewer children. They will be healthier and better educated than the previous generation. She will not circumcise her daughters. She will have economic security. Education will enable the girl to help and support her parents, and she will never forget where she came from. Education is the key to success; it is the key to freedom.

Toward the Understanding and Eradication of Female Genital Mutilation (FGM)

The conversation around reproductive and sexual rights and the bodily autonomy of women generally consists of access to abortion, birth control, and intimate partner and sexual violence. FGM is a patriarchal cultural practice rooted in the cutting away of the female body with the suppression of emotion, which at its core, is a denial of personhood. For more than 200 million girls and women, the violation of their body occurred when they could not advocate for themselves. For these girls/women, it is as if all the entities in her world are conspiring against her current and future life. Although Grace details the practice of female genital mutilation (FGM) in Kenya in this blog, the violation has increased in the US since 1990. The global conversation on FGM has been spurred by young women and girls willing to risk social exclusion in the pursuit of eradicating gender-based violence. – AR (**Trigger warning)

by Grace Ndanu

a young Maasai girl warrior — Maasai Girl. Source: Donald Macauley, Creative Commons

The development of women has been low for a very long time in my country of Kenya because of some retrogressive cultures that include FGM, early marriages, and wife inheritance. For this blog, I will major on FGM within the community I am most familiar with: the Masai.

The practice of FGM is rooted in gender inequality. Women will never have a say on the issues surrounding their daughters; this means that the men are the ones to control women’s sexuality, and ideas about purity, modesty, and purity. Although women do not have a say on their daughter issues, they are the ones to perform the act; this is seen as an honour. The act of cutting one’s daughter is both an honour and a fear. The fear lies in the inevitable social exclusion if the cutting does not occur. The procedure is done in three ways: partial or total removal of the clitoris, the complete or partial removal of the inner labia with or without removal of the clitoral organ and outer labia, or the removal of the external genitalia and fusion of the wound. The inner and/or outer labia are cut away with or without removal of the clitoral organ.

The cutters use non-sterile devices which may lead to contracting diseases such as HIV. The devices include knives, razors, scissors, glass, fingernails, or sharpened rocks. There are adverse health effects depending on the type of procedure. The effects include infections, difficulty in urinating and passing menstrual flow, chronic pain, development of cysts, complications during childbirth and fatal bleeding.

Female circumcision lowers girls self-esteem and confidence. When they undergo the practice, they must stay at home for them to heal which means, particularly for in a school, they miss a lot of their lessons. For those who have never been to school are at risk of being married at an early age, maybe 12, to an older man.

There have been efforts in fighting FGM because there are no known health benefits instead the effects known are negative. A number of NGOs, including the Cara Girls Rescue Center under the Cara Project, are helping to mitigate the practice. The Cara Center takes in girls who are at risk of going through the painful process and also the ones who are already circumcised. They ensure the girls’ safety and security. If the girl has not yet gone through the process, she is welcomed in the center and immediately start the counseling process. Additionally, she will begin schooling – some of them may not have gone to school at all. For those already violated, they are immediately taken to the Gender Violence Recovery Center under the Nairobi Women’s Hospital for medication where they are admitted and receive counseling. At the same time, both the parents and the cutters are arrested. They must present to court when they are summoned and given a warning that if it has ever happened again, they will be jailed.

The rescued girls and warned parents receive an education about the human and reproductive rights of girls and women. It is with this new knowledge that they understand their personal/familial and communal rights better. Learning has created awareness and advocacy throughout the Masai community [and in other African countries and throughout the world]. There has been the development of a zero-tolerance attitude on FGM matters that extends to many of them becoming rescuers of girls before they are circumcised.

Wiki yangu na Kenya

My week spent in Kenya was amazing and profound, yet I find myself at a loss for words when trying to describe my time there.” I have been told that I am not a good storyteller. Details of the stories I tell that seem crucial to me turn out to be utterly unimportant to others, often causing them to lose interest and miss the significance of my experiences. Upon my return from a week-long study abroad trip to Kenya, I was asked all the predictable questions that one receives after a travel excursion: What did you do? How was it? Did you love it? Will you return? Can you tell me more about your trip? These are the questions that I cannot answer…how do I summarize a week’s worth of moments into interesting, well-constructed narratives that completely capture the beauty and wealth of knowledge I learned while away?

The truth is I can’t, so I don’t, leaving both me and my friends unsatisfied. So when my professor who led the trip to Kenya reminded us of our living dictionary assignment, my plan began to take form. The Living Dictionary assignment was to select words in Swahili and translate them to English and turn in that list of words we had collected while there. Nelson, who started the camp and worked tirelessly to coordinate our trip and helped me translate the words for my Living Dictionary. This is not a commonly used phrase – in the United States or otherwise, so it took Nelson a minute to compose it. My mind starting whirling as to how I could take the assignment and make it into an art project. I realized that each day of my trip could be summarized into two Swahili words, and those words could tell the stories of my trip, along with accompanying the artwork.

While I was in Kenya, I chose nine words and phrases to tell the stories of my experience. Then I created images to accompany the words using different art mediums. These phrases and words were translated for me by the people I met while I was in Kenya. I found it liberating to express my experiences through creativity, and then use those art pieces to tell a story of my time abroad. Organizing my thoughts through the words and pictures ordered the information I shared. Reflecting on my week in Kenya, I knew there was some core knowledge I had observed while there that left an impact on me, I wanted to leave an impact with this art.

Kamuzu ambayo ni hai – “Living Dictionary”

The watercolor is inspired specifically by an image from the safari we took; however, it also represents the vibrancy of color in the Kenyan landscape. We spent a majority of our time in Kenya out in the Maasai Mara, which is about four hours from Nairobi. There we stayed at Oldarpoi Camp, a sustainable tourism camp run by the community for the community. On the safari, I saw animals in their environment and on their own terms. The land and animals there are demonstrating an authentic ecosystem, something I have never seen firsthand before. My lion and elephant viewing could be confined to the zoo, but the safari was the antithesis of the zoo. There were no glass windows separating the animals from the observer, nor regularly scheduled feeding times. It was as if I stepped into a city where the skyscrapers were trees and sidewalks were flowers and bushes. Like any great city my presence did not interrupt its typical course, nor will my individual presence ever be remembered by the occupants. The natural beauty of this place never failed to leave an impression on me.

Moja & Billie (Mbili) – “One” & “Two”

The image I chose to depict these words was inspired by all of the nights I spent looking out from the window above my bed. I could always see the milky way, and it was an unreal, magical sight that I have never been able to appreciate while in the States. Looking up at the universe I saw light and contrast that I cannot name or begin to understand. I could not tell you why stars burn in the night or the difference between celestial planets, but that does not mean I cannot appreciate it. I ended each day in Kenya grateful and full of love for all that I had seen and learned, even if I had not yet begun to process it. Like this trip, those evenings staring at the expanse was a singular experience The highlight of my evening was when I picked out Orion’s belt, a constellation made of three stars. It was so clear and easy to pick out that I wanted to add it into this piece.

On our first day in Kenya, as we were driving out to the Mara, we stopped on the side of the road at a shop. There, I met Joseph, who taught me how to count in Swahili. This is the first of many instances where my English ears did not hear or understand the nuances of the language. Two in Swahili is spelled “mbili,” but to my ears, it always sounded like “billie.” Language was an important tool to use when making a connection with others in Kenya. I often did not speak the same language as them, but something I have found to be true everywhere, in the United States and Kenya, was that others are eager to teach. Never once did I ask how to say or spell something in Swahili and the response was “No.” Each time, the person gleefully and patiently waited with me as I stumbled over sounds trying to repeat what they were teaching me. Not only did I learn Swahili words from this, but I learned the power of teaching and how it provides connection and bonds with humans.

Sawa Sawa & Twende – “Ok? Ok!” & “Let’s go!”

During our trip, Sam and Joel not only drove us all over the country but also became our friends and guides. They fearlessly leading us all over the Mara through a safari. They knew so much about the creatures we were seeing. They knew where they would spend time and were able to find the best spots for viewing. Whenever we would stop to look at an animal, Sam would ask us, “Ok?” and we would all respond “Ok!” letting him know we were ready to move on. Sam was an expert driver and wild animal spotter as we witnessed many animals such as lions, giraffes, zebras, and warthogs in their natural habitat.

Much of the way people make money is through tourism, and often the safaris and the promise of animals is what brings the tourists. In order to see the animals up close, it is vital that you respect and understand their patterns and habits.

Sopa & Asanti (Asante) – “Hi” “Hey” Hello” & “Thank you”

A majority of people that I met while in Kenya were able to speak three languages: English, Swahili, and their local dialect. We were staying in the Maasai lands where they speak Maa, which is that region’s local language. A common greeting for them is “Sopa” or hello. When we first arrived at the Oldarpoi camp, we were greeted by the people sharing their culture and traditions with us. They always warmly welcomed us with a friendly “Sopa”. When beginning to learn a new language it seems that some of the first phrases you pick up are how to welcome and how to be grateful. This made “Thank you” a vital phrase, and gratitude a universal concept, which is one of the most insightful realizations I had while in Kenya. I might not speak the same language as them, or fully understand their culture, but there are mutual understandings of humanity that persist across cultural boundaries. The sound of children laughing and playing is the same in any country. Friends teaching each other popular dances is the same in any country. Being grateful for life and connection is the same in any country. Asanti, or Asante as it is correctly spelled, was given freely and frequently during our time there. How could it not be? We had so much to be grateful for.

We we ni rafike yangu & Nakupenda – “You are my friend” & “I love you”

On the first afternoon of our arrival in the Maasai Mara, we asked the warriors if they could show us around the camp. There was a village below where we stayed and as we were walking down the road the children were arriving home from school. We stopped and began to talk to these bright and inquisitive children. They drew their names in the dirt, as well as an outline of Kenya with a star where they lived. They wrote out long division problems with a stick to test my “college education”. The children giggled as they posed for photos and excitedly crowded the cameras. They opened their home, their lands, and their hearts to us without hesitation.

It was important to me that there was not a white savior mentality on this trip. I personally think that not only is the idea or concept of entering a foreign country and being a “savior” detrimental to the community, but also spreads this harmful to other Westerners considering trips to Africa. Dr. Stacy Moak and Dr. Tina Reuter, the professors who led this trip, ensured that we worked collaboratively with those in the community to provide them with the resources they needed. Change in a community does not come from a group of students visiting for one week. Members of the community are the true agents for change, and to have an opportunity to learn from them is an unforgettable experience. In many depictions of non-Western countries, the people are displayed in images of despair and poverty. This fuels the white savior complex but placing pity on these countries and the utmost need for a Westernized hero. Is there despair and poverty in Kenya? Yes. Is there despair and poverty in the United States? Yes. Regardless of where we are, considering what the photos you take and share are actually depicting is a measurable action you can take. Does the photo reflect the strength of the person? Does it treat humans in the photo as entertainment only? When someone is wanting to use imagery to advocate and empower for change, is the photo reflecting the true nature of its subject, or whatever sensationalized image will get the most emotional response?

I can’t speak to all the plights of the Kenyan people, nor can I summarize everyone who lives there within a week of being there; all I know is what I observed from my week-long trip: The people I met in Kenya are smart. They are curious. They are happy. They are resilient. Maybe if others had more opportunity to engage with non-Western worlds in an accurate and authentic way some of the negative mentalities and complexes surrounding how we view the rest of the world would begin to be transformed. I was fortunate to get physical proximity to the people of Kenya and the characteristics they exhibit, and hopefully, the visuals I shared will begin to give others a sort of pseudo-proximity to the humanity in all.

The Evolution of How I Defined a Global Citizen

As the world has grown smaller, and the global economy and policies have pushed their way to the focus of peoples concerns, many citizens have altered their attention from the nation to the globe, defining themselves to be a global citizen. Since the introduction of social media, I have seen how easy it is to know what is happening around the world. With easy access to international information, I have seen more of my own generation focus on what they can do to help people on the international stage. Specifically, when my friends and I began deciding what we wanted to study as undergraduates, we were not focused solely on what we wanted to do but also how we could use our major to help others around the world. We would consider ourselves to be global citizens. What does it mean to be a global citizen?

Over spring break 2019, I traveled with the UAB Social Work Department along with Dr. Stacy Moak and Dr. Tina Kempin Reuter to Kenya. While we were there to work on projects that centered around a multitude of social work topics, I learned what it means to be a global citizen and how my definition of that changed throughout the trip. Before leaving for Kenya, I considered myself a global citizen, but I was not certain about what it meant to be one. From my experience in traveling, I defined a global citizen to be someone who understood that there were cultures and communities outside their own community that should be appreciated.

Before the class began, my knowledge of African culture was limited to what I saw in movies like the Lion King and Black Panther. During the class we prepared for our trip by creating lessons on our projects, expanding our knowledge about Kenyan culture, and preparing supplies to take to the groups we were meeting in Kenya. This knowledge helped me establish a basis of understanding for the communities we would be visiting. As part of our class, we read My Maasai Life: From Suburbia to Savannah by Robin Wiszowaty which educated me on many Swahili and Maa words as well as specific cultural details within the Maasai Mara. We also had a lesson on human rights and what should be available to all humans. This lesson opened my eyes to a part of global citizenship that I had not thought of because of my little education on human rights. To help communities around the globe, I must know what’s going on in international and national legislation to know where those human rights are being violated or taken away. This knowledge grants the ability and responsibility to work towards a better world where everyone has their basic rights as a human.

Emma and the Maasai women sitting in a circle having conversation — Photo by Emma Laurence

Before this trip, I had believed that this understanding would be enough to establish an appreciation for the community of the Maasai Mara. While I did appreciate the culture, I soon realized that fully experiencing a community is far more important than learning from documentaries and online sources. The experience that creates a deep connection towards communities of the world is one that is achievable when you focus on the people around you. Throughout our time in the Maasai Mara, my definition for a global citizen was redefined. From getting to go inside a Maasai community to doing beadwork with some of the hardworking Maasai mothers, I began to create relationships within the community, some even without a common language to speak.

One afternoon the students and professors sat down with the Maasai women to learn how to make soap and do beadwork, we had learned that these women used these skills to make money for their families. The woman who was tasked with trying to teach me how to do the beadwork was very patient and kind, and we didn’t even speak more than a few words to each other. I know little to no Swahili or Maa, and the woman knew no English. We were able to find a way to establish a friendship through unspoken communication, involving a lot of laughter at my inability to put beads on a string. It seemed impossible before I came to Kenya to establish a friendship with someone who came from a vastly different culture and background from mine especially if there is no common language spoken. I quickly from the trip that not only can you form relationships with people from all walks of life, but they are necessary to understand and fully appreciate the communities you visit when traveling.

While at Cara, a women’s rescue facility outside of Nairobi, I learned more about the role that I play in communities around the world. As we sat around a table where students were discussing social work practices with the counselors at Cara, I saw how the exchange between communities is important as well. We learned that the women at Cara, had the experience to help the young ladies in their facility but they needed supplies, as well as some specific lessons, plans that they hoped we could develop later for them as a future project. This exchange taught me that first, to help a community, you must be told what they need from the community itself, you cannot interpret this yourself. As an outsider in a community, I would never know what people need; therefore, by being told by the community, our group was able to help with the specific needs of the community. Second, as a global citizen, my role is not to go into communities and change them to look more like mine. My community is not always right. Therefore, you must communicate and exchange information to meet the community where they are at. Thus, I redefined a global citizen to be someone who sought out friendships so that they could enhance their love for a community and exchange knowledge to put in place future projects that would aid members of the community.

a group photo of the team from UAB — Photo by Emma Laurence

Once I returned from Kenya and quickly fell into my daily routine as a student, I found that a few more things about how I was defining a global citizen changed. The definition is not simple or short because to be a citizen of the globe involves a lot of thought and appreciate as well as work. As a global citizen, it is important to create relationships in a community to see the community as your own because as a global citizen your community is the globe. This leads to the service aspect of a global citizen. Because these communities are part of your community, you must work to help those communities where they need it, if that need is established from the community itself, while working to preserve the beauty of the culture within the area. It is your responsibility to make sure the people in your global community have the rights they deserve as a human. Therefore, you must say up to date on current events surrounding legislation around the globe especially when that legislation infringes on human rights.

While I was only able to spend a week working on the projects, my trip will be able to impact how I see myself in the world for years to come. I know now what my job is as a global citizen and how I can do that job to the best of my ability. I hope soon more people will see their role as a global citizen so we can move towards furthering knowledge for the different cultures around the globe, access to human rights for all, the exchange between communities, and international friendships.