Nearly half of the Congo’s 67.5 million people are Catholic. Previously, nearly 6 million people died in the 1996-2003 conflict over the nation’s transfer of power.Following recent attempts at brokering peace between the government and political opposition leaders in the Democratic Republic of the Congo (DRC), Catholic priests and religious are facing violent backlash around the country.
According to Aid to the Church in Need, a Catholic aid society that works in the country, Catholics have experienced a slew attacks on churches and convents. In particular, a Carmelite Convent and a Dominican Church were both ransacked in late February.
Cardinal Laurent Monsengwo Pasinya, the Archbishop of Kinshasa, told the organization that the incidents “lead one to believe that the Catholic Church is being targeted deliberately, in order to sabotage her mission of peace and reconciliation.”
“Along with all bishops, we denounce these acts of violence, which are likely to plunge our country further into unspeakable chaos,” he said.
The attacks follow recent attempts by the Catholic Church in the DRC to mediate between talks between the government of President Joseph Kabila and the opposition. The opposition to President Kabila and claims of a constitutional crisis follow after his refusal to step down from office at the end of 2016.
However, after delays for the funeral of opposition leader Etienne Tshisekedi and other conflicts, the peace agreement has all but dissolved, according to some reports. Presidential elections are now expected to take place at the end of 2017.
“Politicians ought to acknowledge with humility, before their nation and the international community, their political tendencies and the immorality of their self-serving decisions,” Cardinal Monswengwo said in a statement about the elections.
The attacks have continued into March. According to Crux, 25 Catholic Seminarians in Malole in the south of the country had to be evacuated by UN peace-keeping forces by helicopter after armed troops attacked the seminary. The attackers were part of a militia loyal to former tribal leader Kamwina Nsapu, who died in August 2016.
For the Catholics, the violence has been terrifying.
“They systematically broke down the doors to different rooms and destroyed everything inside. They entered the teachers’ rooms and burned their belongings,” Father Richard Kitenge, rector of the seminary, told Agence France-Presse.
Recently, the Church has also lead anti-corruption initiatives in the province and local area. The animosity towards the Church also extends outside of the church or convent walls.
“In the street, it’s not unusual to hear threats against the Church,” Father Julien Wato, the Dominican priest of Saint Dominic’s Church, the Kinshasa church vandalized in February said in a statement after the event.
Nearly half of the Congo’s 67.5 million people are Catholic. Previously, nearly 6 million people died in the 1996-2003 conflict over the nation’s transfer of power.
We are fast approaching the March 16 date on which President Trump’ re-written Executive Order will take effect. As you well know, the order will discriminate against individuals from certain countries and grind the refugee resettlement program to a halt. It also significantly reduces the number of refugees we welcome in the United States, turning our backs on more than 60,000 individuals who we have pledged to protect. After the first refugee and Muslim ban was stopped by litigation and thousands mobilizing at airports it is time to once again show up and resist these unjust and discriminatory policies.
(December 29, 2017) The world witnessed the horror of nuclear weapons on August 6, 1945, when the United States dropped the ﬁrst atomic bomb on Hiroshima at 8:15 a.m., killing about 80,000 people instantly.
By December of that year, the death toll in Hiroshima rose to about 140,000, including those who had died in ﬁres and from injuries and radiation sickness. Hiroshima city oﬃcials say the toll exceeds 290,000 if the count includes those who died after December 1945 of nonacute injuries or radiation poisoning.
On August 9, 1945, three days after the bombing of Hiroshima, the United States dropped another atomic bomb on Nagasaki, killing more than 70,000. Thousands more from both attacks suffered with lingering health problems.
While in Hiroshima a few months ago, I interviewed ﬁve sisters: three who witnessed the attack and are hibakusha, victims who survived the bombing; one who arrived in the devastated city two days later and also is considered a hibakusha; and one who came to Hiroshima as a small child just six months after the attack. They shared their memories of that day and how it shaped their lives and vocation. In some cases, it was the ﬁrst time they had heard each other’s experiences. January 1 is the Catholic observance of World Day of Peace.
Sr. Agnes Eleanor Kazuko Hirota, 76, Sisters of Notre Dame de Namur
She was 5 years old and playing outside with friends when the bomb dropped. The house cracked, and she remembers suddenly being under the house. “If I stayed still there, we could all have been dead, but I saw a slight, dim light, so we walked,” Hirota said.
She led her playmates toward the light to a nearby river. Her mother came looking for her and found her near the river, where her father also reunited with them. She lost track of what happened to her friends. She would learn later that she was the only survivor.
“As we were there at the river, the oily rain, the black rain came,” Hirota said. The dark rain, which fell for about 30 minutes after the mushroom cloud formed above Hiroshima, contained soot and dust with radioactive particles from the bomb.
Hirota, her father and her mother went to a nearby tree to take cover. Hirota’s mother was badly injured by falling debris, and her brother brought his friends to carry her mother on a stretcher. She was so little that others could carry her, Hirota said.
While she was waiting for her older brother, people kept going into the river for water. Many who went into the river died — some by drowning, some from severe injuries and others from shock.
“That is something I always carry in my heart: All my friends are gone. God must be requiring me to live diﬀerently,” Hirota said. “So that has always been my question. What is my mission? What is it I have to accomplish?”
On August 8, “we lost our mother. She called me to her side and told me her last message: to stay strong,” Hirota said.
The next day, her father died.
“My father asked me for a glass of water, I brought it to him, he drank the water and passed away,” she said. Her brother and sister weren’t able to be with her parents in their last moments.
“At a young age, I got to see death, and I understand what it is like to die,” Hirota said. “I’m not very scared of death. It is very quiet, it is very austere.”
Without her parents, life was diﬃcult for Hirota. Her oldest brother was 20 and took care of her and her sister. He sent Hirota and her sister to a Catholic school instead of a public one because it oﬀered a better education.
“I took it as a calling, and I became a nun,” Hirota said.
Her brother had four children, so it couldn’t have been easy to pay the tuition, she said. “God has always protected me all the way up to now,” she said.
She said she was less than a half-mile from the epicenter of the bombing and is grateful she has never been hospitalized with any eﬀects from it. At 76, “I am still up and standing and teaching in kindergarten and thankful for the things I can do.”
Throughout her work as a teacher, Hirota said she has felt called to convey the message of peace to her students. “Where there is justice, there is peace,” she tells her kindergarten students.
“I tell the children their quarrels are little wars — even at that young age, they need to learn to make peace,” Hirota said.
“We can grow peace,” she said. “It’s the peace that we should pass down to generations.”
Sr. Anna Cecilia Yukie Sakimura, 80, Sisters of Notre Dame de Namur Sakimura, then 9, had been evacuated to her aunt’s house outside the city before the bomb dropped. Many parents sent their children to the countryside to protect them during the war.
She saw the mushroom cloud over Hiroshima, then learned that something awful had been dropped. On the path near her aunt’s house, she saw people walking or being carried on stretchers to get away from the city.
Because her family was in the city, “I was really worried about the mushroom cloud.” So on August 9, she and an older cousin took a train into what was left of Hiroshima. Amid the vast devastation, she remembers seeing an iron bridge that had fallen and others that were half destroyed.
Her father was away for work in Iwakuni, about an hour from Hiroshima. Her mother and two older sisters were in the city when the bomb fell. Her oldest sister was rescued from a building that had collapsed, but a friend her sister had been with died instantly.
Her brother, who was a soldier in charge of telecom operations, had been walking to the train station when the bomb dropped. His body was never found.
In the years after the bombing, Sakimura’s family lived near a Christian family in Hiroshima that hosted a study group with a German priest. Because of their relationship with the Christian family, Sakimura’s family, which had practiced Buddhism, became Christian.
When she was 13, Sakimura decided she wanted to be baptized, but her parents said she was too young. She waited a year and was baptized when she was 14. Her calling to consecrated life came thanks to Sunday school at the Hiroshima Peace Cathedral. Her older sister also decided to become a sister.
“I read about saints, and the most touching was Francis of Assisi” because of his peaceful and gentle nature, Sakimura said.
“My calling was to be part of this religion,” she said.
Sr. Lucia Joseph Akie Aratani, 82, Sisters of Notre Dame de Namur
At the time the atomic bomb exploded, she was 11 years old. She was attending a school just outside the city but would return to her house near the Hiroshima train station after.
School started at 8 a.m., but the students had to be at school at 7 a.m. to work in the school’s garden. On the morning of August 6, the students had done their hour of farming work and were on the second ﬂoor of the school in their classroom. Class was about to start.
Aratani was seated in the front row. She remembers seeing her teacher standing up from her desk and going to the podium, and “all of a sudden, there was a ﬂash with a beautiful orange color — bright orange. It was very transparent. . . . I turned my head to the other side and from the window, the white building across the way turned blue from the light. Then all of a sudden, bam! A great sound and all the windows fell with a great noise.”
“I was so scared,” Aratani said. “I was crazy enough to run away from the site.”
She took her backpack with her lunch and her school helmet and ran. She had to be careful walking because of the holes in the ﬂoor, and there was shattered glass everywhere.
She ran to her teacher’s house near the school.
“My mother told me she would come [if there was an emergency], so I just waited at my teacher’s house,” Aratani said.
She went into a storage house and saw her teacher’s brother and others coming up on a hill. She saw people were injured and burned, with some being carried on stretchers.
At that point, “I’m expecting my parents to come ﬁnd me,” Aratani said. Her teacher, who wanted to ﬁnd out what happened to the students, came looking for her. The school was rearranged as an emergency center.
She remembers one scene in particular at the emergency center: “One mother was trying to take care of her baby, trying to feed her. But she was greatly burned and shaking. She was all black and red and must have been in great pain but needing to feed the baby. But the baby wasn’t moving. That scene stays in my mind. I don’t forget, even now.”
Before the light fell, she and some friends wanted to go home, so they walked part of the way to Hiroshima but were sent back — the city was in ﬂames. She stayed at her teacher’s house, then later went up in the mountains to the relatives of her teachers.
“We were looking at the city burning,” Aratani said.
She remembers seeing soldiers on the road, some lying down without hats or hair. They were asking for water. She remembers someone shouting that if the victims were given water, they would die. (Although they were not aware that a nuclear weapon had been used, they had watched people die from shock shortly after being given water.)
Her sister found her with the teacher’s relatives. “Our houses were all burning — still burning the whole week. A tree trunk kept burning for a week downtown. We’re still in wartime, so the ﬁghter jets were still coming.”
“From August 7 on, the city was ﬁlled with the stench of death,” Aratani said. The bodies were covered with maggots and ﬂies. Three days later, group cremation began.
After the bombing, many priests came to Hiroshima. Aratani’s sister decided to get baptized and took Aratani to church and to catechism class.
A very famous German priest, Fr. Hubert Cieslik, was among a small group of Jesuit priests in Hiroshima who survived the bomb.
“He was a very gentle man,” Aratani said.
The priest spoke in slow Japanese, but Aratani loved his sermons. She didn’t like Mass at ﬁrst — it was in Latin and the priest wasn’t facing the congregation. She didn’t want to go at all, but he helped her understand it.
She was baptized, and her mother came to the ceremony in a kimono. Aratani still has a card from her baptism. “It was a grace from God, and I fell in love with prayer,” she said.
Every morning, she would go to Mass with her sister, walking to the church and to school. She was very impressed with the Catholic sisters who taught and cared for them.
“I wanted to be a sister — from the blood of my heart,” she said. “They took care of us. I never had any doubt.”
Sr. Estelle Kazuko Takabayashi, 90, Sisters of Notre Dame de Namur
After high school, at age 19, Takabayashi was sent to a factory in Kurashiki, where she was when the bomb dropped in Hiroshima, where her mother and brothers lived. (Her father had died of a cerebral hemorrhage when she was 10 years old.)
She decided to try to go to the city on August 7, taking trains from the countryside into the city in a roundabout way. She arrived August 8. There was no train station and no buildings. Soldiers were trying to clear the streets. She remembers seeing one lady who must have been beautiful, as she was an oﬃcer’s wife, but she looked like a ghost. She was carrying bones in her hands — her father’s bones, the lady told her.
She tried to ﬁnd her mother. Their home had been near a school in the central part of the city where the Peace Park now is. Her mother, she heard later, had gone on an errand to what would become the hypocenter and must have died in the blast. Her body was never found.
She passed a swollen corpse that looked like a horse. As she walked along the railroad, she met many Koreans who had been working in the area who were crying because they had lost their families. She arrived in west Hiroshima and met up with her elder brother.
Her younger brother had been injured breaking up houses to stop the ﬁres that raged in Hiroshima after the bomb. He was taken to a relative’s house in the hills, where there was a long line to see the doctor, who could do nothing to help people. Takabayashi and her brother went back home, and he died on August 11.
“I said, ‘Stop, do not go,’ but he got colder and colder,” she said. “I cannot forget the experience of death itself. Even now, I feel something.”
A few years later, Takabayashi began teaching at a Catholic school, Notre Dame Seishin High School in Hiroshima. Her whole family was Buddhist, but she decided to study the catechism. She went on a retreat and was baptized in 1951. She entered the convent in 1955.
She says she has put her life in God’s hands. “I accept from God everything, and that has given me peace,” Takabayashi said.
“There is tragic news every day with terrorist attacks,” she said. She said she gets peace from faith: “People have forgotten [getting peace through faith] because there is confusion and terrible things still happening in the world.”
Sr. Maria Teruko Onojima, 74, Society of the Helpers of the Holy Souls
Onojima is Japanese but was born in Taiwan during the Japanese occupation. When she was 3 years old, just six months after the United States dropped the bomb, Onojima’s mother moved her and her 2-year-old brother to the suburbs of Hiroshima to join their grandparents, who had lost everything in the bombing.
Her classmate, Sadako Sasaki, died of leukemia 10 years after the bomb at the age of 11. Her story is immortalized in Children’s Peace Monument as well as in the symbol of paper cranes: Sasaki believed folding paper cranes would help her recover, and she kept making them during her eight-month ﬁght with the disease.
When Sasaki was hospitalized, “we started making cranes. It was very serious leukemia, so we tried to join her wish. All of us made cranes.”
Onojima’s grandparents were very religious, she said. Onojima remembers her grandmother telling her: “You have to look for your own God.”
“So that was my assignment. That’s what I was looking for,” Onojima said.
She ﬁrst went to the Protestant church, but by her ﬁrst year of senior high school, she was studying with a Jesuit priest who was a pastor in Hiroshima. He introduced her to a sister who was a Helper of the Holy Souls. She was baptized at 18, and at 25, she decided to join the Helpers of the Holy Souls community.
As part of the international congregation, Onojima was sent the Philippines in 1979 during the dictatorship of Ferdinand Marcos. She lived in a very depressed area to help build the Christian community. When she introduced herself, she would say she was from Hiroshima.
“They don’t know much about Japan, but they know about Hiroshima,” Onojima said.
After 10 years in the Philippines, she went to the United States for ﬁve years then returned to Japan. “Little by little, [working with hibakusha] became a special mission,” she said. “For me, this is natural.”
The Society of Helpers was the only congregation in Hiroshima before World War II, so when the Memorial Cathedral for World Peace was built, the center asked them to send a sister to help manage the church. Since then, sisters of the Society of Helpers have worked at the cathedral, and it is now Onojima’s turn. She has provided spiritual direction and support to hibakusha at the Cathedral for World Peace for 23 years.
“There are so many people seeking the meaning of life and are really suﬀering,” Onojima said.
After World War II, “many adults didn’t have any inner care” — emotional, psychological or spiritual counseling, she said. Adults could not express their feelings even to their families, so relationships with children and parents become strained.
“When I started working here, many were looking for someone to tell their stories, so I continued listening to the stories,” she said. She is not a psychologist but studied spiritual direction and accompaniment in Chicago. “My experience in the Philippines and the States and international congregation and that international experience is very helpful.”
“For many years, [survivors] didn’t want to talk about the war or their experiences,” she said. “But now, they want to talk.”
[Gail DeGeorge is editor of Global Sisters Report. Her email address is firstname.lastname@example.org. Follow her on Twitter @GailDeGeorge. Thanks to Mariko Komatsu and Sr. Masako Miyake of the Sisters of Notre Dame de Namur for their help in telling these stories.]
I was received into the novitiate on April 1, “April Fools’ Day,” despite my disapproval of the date. In her effort to ease my discontent, my postulate director told us of a saint she considers a fool for Christ, Maximilian Maria Kolbe, a Polish Conventual Franciscan who became a martyr of charity for volunteering to die in place of a stranger in Auschwitz, a World War II Nazi concentration and death camp. Although this story did not assuage the poor choice of a date for the novitiate reception, it left a lasting impression on me. The story enlarged my mind about other ways of serving humanity. Kolbe’s love of God in the other, his recognition of the dignity and worth of the person, and his giving up his life choices and opportunities for the other were indeed inspiring.
Everyone is born with worth and dignity, choices and opportunities. Unfortunately, some individuals enlarge their own choices and opportunities at the expense of others by creating unjust systems and structures. This deprivation of the humanity of others became clearer to me as a provincial of my religious community some years ago. Part of my job was to listen to sisters’ stories, conduct intake interviews for young women wishing to enter a religious community, seek employment for sisters after qualification, and set up new ministries and projects. In the process of doing these tasks, I came face to face with the reality of life for ordinary Nigerians. I witnessed the threats to the dignity of the human person and the pervasiveness of structural injustice that has eroded the peoples’ choices and opportunities.
I had no solution to propose during my term as provincial, as neither my social nor my religious formation had prepared me to handle structural and systemic issues. Nevertheless, I was convinced that systemic injustice stands in the way of sustained progress of the people; progress that could come about through the sisters’ services.
In my desire for sustainable change and being conscious that my social and religious formation had not adequately prepared me to tackle structural injustice beyond prayer and service, I started thinking of building my capacity in this area so I could pass this on to other sisters. After my leadership ministry, I enrolled in a social work program, concentrating on social justice and social change. Concentrating on how I myself could engage as well as mobilize other sisters for systemic change, I also studied development and public policy in relation to Africa.
One of the greatest gifts I received was having the privilege of being employed at NETWORK where I studied the intersection of faith and politics as well as practical ways of working toward structural change from the standpoint of Catholic social tradition. Witnessing NETWORK’s influence on shaping public policies and its effort to ensure that U.S. policies have a human face, I came to the conclusion that sisters acting on behalf of justice by exerting political influence must complement their provision of services for people in need. As a result, I became more convinced that African sisters, like their counterparts in the U.S., could become a formidable force for change if they are mobilized for collective action on behalf of justice on the African continent. This idea took form for me thorough my year at NETWORK.
It was like a dream come true when, at the end of my time in NETWORK, AFJN invited me to coordinate its women empowerment project, designed to empower African sisters for collective action on behalf of justice so that they in turn will mobilize other women. Working with AFJN interests me because we hold a common belief that African sisters could be a formidable force for change by giving their leadership in providing critical and essential services– education, healthcare, pastoral and social services– to families, mostly women and children. As individuals and groups, sisters represent a unique social diversity that is essential for ending poverty, protecting human rights and building a fair society. In fact, most Africans, especially women, can attribute their education and standing in society to the sisters’ educational ministries.
To harness African sisters’ enormous potential to work for a more just society and to engage in action for justice requires rallying their political will in this direction. So from April through the month of June this year, while I was visiting Nigeria, AFJN sponsored my travelling around the country to speak with some leaders of women’s religious communities, both individually and in groups, to ascertain their willingness to address systemic injustice. AFJN also sponsored a one-day sisters’ forum on “Just Governance and the Common Good: Religious Vocation and Faithful Citizenship.” More than 50 sisters from over 23 congregations gathered to discuss Nigeria’s socio-political reality, the intersection of faith and politics, and the possibility of expanding the sisters’ mission of service to include working for systemic change.
At the end of these meetings with the sisters, most especially the one-day sisters’ forum, I was pleasantly surprised at the sisters’ level of awareness of systemic injustice and its negative impact on the people, as well as their recognition of the need for something more than providing service to the victims. I was also astonished at the excitement with which the sisters kept referencing Pope Francis’s challenge to religious during the celebration of the Year of Consecrated Life in 2015 to “wake up the world.” It was very revealing.
The sisters affirmed their having been brought together, not as a congregation, but as Nigerian Catholic sisters to discuss this issue of great concern. Their vibrancy and eagerness to work together for change showed their understanding of the power of associational relationships and networking. Despite fear of being misunderstood by church leaders and ordinary Nigerians, the sisters showed an enthusiastic desire to raise their voices and hands against the sorry situation of Nigerian women and children. They demonstrated readiness and determination to engage the endemic systemic structures in the nation.
Catholic Sisters in Nigeria and in Africa have always been an integral part of the social fabric in their various societies. They have shown their leadership potential and proven that they can become formidable agents of change through their efficiency in providing services. Enabling them to expand their leadership in society into the socio-political arena in their various communities will go a long way toward dismantling structures that hurt the people the sisters serve. The sisters’ engagement with the structures of injustice, as well as their service provision, is indeed their mission of “bringing life in full” that is at the heart of religious life. It also restores their right to participate in shaping the affairs of their society.
[Eucharia Madueke is a Sister of Notre Dame de Namur in the Nigerian Province with expertise in social analysis, grassroots mobilization and organization. She coordinates women project of the African Faith and Justice Network.]
Archbishop Vigneron said the purpose of the Mass was to receive pardon and prepare the Church for evangelisation
Archbishop of Detroit says special ‘Mass of Pardon’ for the sins of the diocese
A Mass for the sins and transgressions of the Archdiocese of Detroit was held last week, recalling instances in the Catholic Church’s history when it failed to live up to God’s calling, namely neglect of the poor, failing to protect children from abuse and failing to combat racism.
In attendance were Detroit Archbishop Allen Vigneron and Detroit Auxiliary Bishops Michael Byrnes, Arturo Cepeda and Donald Hanchon, who solemnly processed down the nave of the Cathedral of the Most Blessed Sacrament while the congregation stood silent calling to mind their own part in the transgressions.
The four men lay prostrate before the altar, humbling themselves before God, and in view of the flock they are called to shepherd.
The “litany of pardon” included:
• “For ignoring the word of God, living and effective, and hiding behind policies and procedures.”
• “For our failures to take to heart the Lord’s condemnation of those who scandalise ‘the little ones,’ and for failing to protect children from sexual abuse.”
• “For all the times we have not welcomed others to our parishes, especially for the times we have refused to allow African-American Catholics into our parish communities.”
Each invocation was answered with “Kyrie eleison” — “Lord have mercy”.
The ‘Mass for Pardon’ on 7 October at the cathedral is a step on the archdiocese’s path to “unleash the Gospel”, Archbishop Vigneron explained, saying how the Mass was a necessary step on the road to becoming a “band of joyful missionary disciples”. “We have been summoned by Pope Francis to do what it takes to be a band of joyful missionary disciples,” Archbishop Vigneron said. “And that is what tonight is about. We have been summoned in a very particular way.”
Before a packed cathedral, Archbishop Vigneron addressed in his homily the necessity for the Mass for Pardon, linking repentance as an inseparable part of the Gospel message. “Repent and believe in the good news, this is an inseparable prayer”, Archbishop Vigneron said. “In this computer age, you may call it a binary prayer. The two is really one. As we share in the mission of Jesus Christ, we can never siphon these truths.
“We can never proclaim the good news without calling for repentance. And we can never call for repentance without the invitation of the good news. That’s what tonight is about.”
Archbishop Vigneron said the Mass wasn’t a time for Catholics to beat themselves up for past transgressions or forget that sin has occurred within the church.
Rather, the purpose of asking for and receiving pardon is to prepare the Church to become the group of evangelisers God is calling it to be.
“We’re repenting so that we can receive the good news and share the good news,” Archbishop Vigneron said. “To be a band of joyful missionary disciples, we must first be evangelized. And to be evangelized, we must first repent.”
During the buildup to the “Mass for Pardon,” Archbishop Vigneron related how a reporter asked him what he most anticipated. The archbishop admitted he was taken aback by the question at first, but then replied he most anticipated Jesus being present in the cathedral in the form of the Blessed Sacrament.
“I most anticipate what will happen when I receive your gifts of bread and wine and are prepared and placed on the altar, when the Holy Spirit comes down upon them and takes the form of the body and blood of Christ,” Archbishop Vigneron said. “I anticipate offering the Holy Sacrament, because here, through the Holy Spirit, our true high priest is present.
“Present in his body, present in his blood. Offered with the sins we have confessed and will still confess again. To offer our prayers, with His one self, to the Father,” he continued. “So I tell you, I know, I am certain, that our sins are expiated, because we have a high priest who has risen from the dead and pleads for us at the right hand of the Father.”
Archbishop Vigneron concluded his homily with a summart of what the Mass for Pardon — and indeed reconciliation itself — is all about: not an erasing or forgetting of sin, but the transformation that is offered through the healing power of faith in Jesus Christ.
“It’s about transforming those faults in our sins, the wounds we bear that bear death, and transforming those wounds into new sources of life,” Archbishop Vigneron said. “That’s what pardon is in the kingdom of God. It’s not about forgetting, it’s about transformation. Transforming our lives though Jesus Christ, now and forever.”
After I attended the “National Conference on Just Governance: The Nigerian Biosafety Act and GMOs – Implications for Nigerians and Africa” organized by AFJN in collaboration with other Nigerian NGOs in Abuja, May 24−26, 2016, I was moved to action, particularly after listening to the lack of government guidelines and regulations on the introduction of Genetically Modified Organisms (GMO) in Nigeria, as well as the environmental, social and health implications of this way of growing the food. Feeling strongly that no one has the right to colonize the Nigerian food system, I know I have to do something to let the people know what is going on in our country.
At the end of the conference, I knew that the people I work with, the Community Self-help Association of the Justice Development and Peace Mission, Oro, Ilorin Diocese, Kwara State Nigeria, should be made aware of the danger ahead of them in relation to the food we consume and the way the food is grown. On July 23, 2016, I held an awareness workshop where fifteen people comprising of farmers and civil servants attended.
At the workshop, I shared with the participants what I learned at the Abuja conference: the loopholes in the Nigerian biosaftey laws, the government granting Monsanto a sweeping concession to introduce genetically modified crops in Nigeria and target Nigeria’s major crops, and the overall implications of genetically modified crops for the nation. Mostly, I expressed my fears on the activities of big corporations like Monsanto which is nothing other than the colonization of our nation’s food system.
During the workshop, the participants shared their experiences in relation to their fears about GMOs. One of the farmers shared how the crops he had in his farm didn’t do well because of the chemicals he used. He confirmed that some persons gave him and other farmers from his locality the chemicals they used which affected their crops. Another said that the maize (corn) he planted earlier produced a bumper harvest, but the recent ones were diseased. He lamented, “I know that some people are giving out crops and chemicals for farmers to use. I got some, and now my crops are no longer the same.” Further, another participant shared that there was a period in which some farmers brought abnormally large tomatoes to the market. He told them that the tomatoes were GMO because they were bigger than the natural organic tomatoes, but they didn’t listen to him. Others said that Agrochemical agents advised them to use chemicals on their farms.
The participants were shocked at the level of government insensitivity, to allow Monsanto and GMOs (and the chemicals that come with them) into the country. They expressed concern that they have consumed or planted some genetically modified produce.
At the end of the workshop, I felt confident that the group saw the danger ahead if GMOs are allowed to take over the Nigerian way of growing the food we eat, which is healthier and more sustainable. I was also delighted that they pledged not to allow anyone control to their food system. They committed themselves to going back to their rural areas and localities to disseminate the information as well as to educate other farmers to be vigilant and not to be deceived by anyone who comes promising bumper harvest by altering their natural way of growing. The participants also pledged to stand against anyone who wants to sell the nation to big corporations and anyone who wants to subject the country to a new form of colonization, one where outsiders control our seed, land and way of growing food.
By John Scales Avery The author was part of a group that shared the 1995 Nobel Peace Prize for their work in organising the Pugwash Conferences on Science and World Affairs. He is Associate Professor Emeritus at the H.C. Ørsted Institute, University of Copenhagen. He was chairman of both the Danish National Pugwash Group and the Danish Peace Academy, and he is the author of numerous books and articles both on scientific topics and on broader social questions. His most recent book is Civilization’s Crisis in the 21st Century.
A petrochemical refinery in Grangemouth, Scotland, UK.| Author: John from wikipedia | Creative Commons Attribution-Share Alike 3.0 Unported license.
OSLO, Sep 7 2016 (IPS) – We often read comparisons between the prices of solar energy or wind energy with the prices of fossil fuels. It is encouraging to see that renewables are rapidly becoming competitive, and are often cheaper than coal or oil. In fact, if coal, oil and natural gas were given their correct prices renewables would be recognized as being incomparably cheaper than fossil fuels.
Externalities in pricing
The concept of externalities in pricing was first put forward by two British economists, Henry Sidgwick (1838-1900) and Arthur C. Pigou (1877-1959).
In his book “The Economics of Welfare”, published in 1920, Pigou further developed the concept of externalities in pricing which had earlier been introduced by Sidgwick. He proposed that a tax be introduced to correct pricing for the effect of externalities.
An externality is the cost or benefit of some unintended consequence of an economic action. For example, tobacco companies do not really wish for their customers to die from cancer, but a large percentage of them do, and the social costs of this slaughter ought to be reflected in the price of tobacco.
The true environmental costs of fossil fuel use are much greater than those of smoking. Unless we stop burning fossil fuels within one or two decades, we risk a situation where uncontrollable feedback loops will lead to catastrophic climate change regardless of human efforts to prevent the disaster.
If we do not act very quickly to replace fossil fuels by renewables, we risk initiating a 6th geological extinction event. This might even be comparable to the Permian-Triasic extinction, during which 96 per cent of all marine species and 70 per cent of all vertebrates were lost forever.
Subsidies to fossil fuel companies
Far from being penalized for destroying the global environment and threatening the future of all life on earth, fossil fuel companies currently receive approximately $500,000,000,000 per year in subsidies (as estimated by the IEA).
They use part of this vast sum to conduct advertising campaigns to convince the public that anthropogenic climate change is not real.
Betrayal by the mainstream media
If we turn on our television sets, almost nothing that we see informs us of the true predicament of human society and the biosphere.
Programs like “Top Gear” promote automobile use. Programs depicting ordinary life show omnipresent motor cars and holiday air travel. There is nothing to remind us that we must rapidly renounce the use of fossil fuels.
A further betrayal by the mainstream media can be seen in their massive free coverage of US presidential candidate Donald Trump, who is an infamous climate change denier.
Despite the misinformation that we receive from the mainstream media, we must remember our urgent duty to leave fossil fuels in the ground. If threats to the future are taken into account, the price of these fuels is prohibitive.
The statements and views mentioned in this article are those of the author and do not necessarily represent those of IPS.