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Colombia. The Wayúu. The spider taught them how to weave.

In the northern tip of Colombia and Venezuela, an indigenous ethnic group has survived, proud of its artisanal tradition. From one stitch to another, this is the textile culture of the desert.

According to the myths and traditions of the women of the Wayúu community, settled in the Colombian department of La Guajira, on the border with Venezuela, it was the walker (the spider) who taught them to weave. It is an ancestral craft whose knowledge is closely linked to the initiation rites that adolescent girls of this indigenous ethnic group must perform to become women.
In the “confinement” ritual, to which all Wayúu girls adhere for months – and in some cases years – and which begins with the arrival of their first menstruation, they learn from their mothers, grandmothers and maternal aunts, the values of their culture and the tasks necessary for maintaining the home. Among these, the most important is undoubtedly the art of weaving.

A young Wayúu woman wears her colourful clothes. CC BY-SA 4.0/Neima Paz

The technique and designs with colourful geometric figures, characteristic of this traditional manual weaving, manifest Wayúu art that is passed down, from generation to generation, in this community with a matriarchal structure. Once they have learned the artistic craft and the principles and norms of their society, the young Wayúu women emerge as majayut (young ladies), ready to face adult life in their rancherias. These are located around the most important urban centres of the department of
La Guajira, such as Riohacha, Uribia, Barrancas, Nazareth, Maicao,
Manaure and Bahía Portete.
In their colourful kanás (drawings), the Wayúu textiles, made with needle and thread, represent what these indigenous people experience in their daily lives and elements of their natural environment: the universe, flowers, animals and, of course, their thoughts.

Wayúu bags. CCC BY-SA 2.0/Tanenhaus

The more complex and elaborate the figures, the more valuable the artisanal piece becomes. The Wayúu women make hand hammocks, backpacks, mats, and sandals. Chinchorro fabrics and the hammock are the most representative of this culture.
And although these pieces fulfil the same function, at a textile level they present marked differences: the first is elastic and loosely woven, and the second is heavy and compact, made of palletised fabric. But, without a doubt, backpacks – called susu in the Wayúu language – are today the most appreciated Wayúu product in the national and international market. They are crocheted or knitted in cotton or maguey fibre.
A single indigenous craftsman makes each backpack with their design and its fabric is circular and compact; it can take 20 to 30 days
to finish a backpack.

Wayúu women are dedicated to weaving as a traditional and commercial activity /CC BY-SA 4.0/galakuasth

Wayúu blankets, the traditional dress of Wayúu women, also enjoy increasing success. They are made with light fabrics such as cotton, silk, or printed terlenka. The traditional blanket is square or rectangular in shape, has an oval neck, and has a cord sewn from the inside on the front that holds it at the waist; this cord is knotted at the back, where the fabric is completely free. (Photo: CC BY-SA 4.0/AteneaSGP)

Pedro Santacruz

Witnesses of Jubilee. Fr. Stan Swamy. “Pay the price” for justice.

The life of Fr. Stan is a testimony to the defence of the human rights of underprivileged peasants in India. His sentence and subsequent death in prison raised an outcry all over the world, but his inspiring witness to righteousness keeps the flame of justice alive.

He was 84 years old. He had Parkinson’s disease, back pain, and impaired hearing. He had been in Taloja Central Jail on the outskirts of the Indian city of Mumbai on false charges for nine months. While in jail, Fr. Stan Swamy had a fall and then contracted COVID.Just a few days before his death on July 5, 2021, Fr. Stan had written to India’s National Investigation Authorities saying that he was willing to “pay the price.” He certainly paid it, and that price was high.The authorities refused him bail because there was no “conclusive proof of his ailments.” By the time he was admitted to the Holy Family Hospital in Mumbai, it was too late for any compassion from the State. The world was shocked.

Stan Swamy, S.J., pictured in a screenshot from a video. He died on July 5 2021, from complications related to Covid-19.

Fr. Stan had been arrested on October 8, 2020, along with 15 others, all intellectuals and social activists, charged with promoting violence. The Bar Association of India, a voluntary body which represents almost its entire legal profession, accused the State of “lacking in compassion and inhumane approach” by imposing pre-trial detention on a respected person of advanced age, weak health and fragile constitution. Prominent social leaders wrote to the civil authorities expressing “deep anguish” at the foisting of false accusations against innocent persons.
Fr. Stan, an Indian Jesuit had spent his final months acting as a beacon of light to his fellow prisoners. They say he brought cheer and joy, courtesy and optimism to this group of falsely accused campaigners.
His moral thinking, love for humanity and long-term vision of human realities inspired those heartbroken individuals to whom unfair punishment had been meted out. He wanted to make people experience God’s love concretely amid harsh situations.
The example he left behind will not be forgotten and his ideals will surely be discussed in institutions dedicated to human welfare and intellectual circles of social commitment.

Jesuit Conference of Asia Pacific call for the immediate release of Fr. Stan. Courtesy: Jesuit Global website

Fr. Stan Swamy was born Stanislaus Lourdswamy, in Trichy in the Indian state of Tamilnadu on 26 April 1937. He enrolled himself at St. Joseph’s School run by the Jesuits, and a little later joined them in their life of dedicated service.He was eager to serve the poor and the needy in their greatest hardship. His post was to be in the northern state of Jharkhand, an area of deprived and under-developed indigenous tribal communities.At Chaibasa, a mining hub, Fr. Stan and his students would discuss the happenings in their neighbourhood with the villagers. He would discuss and try to evaluate situations of unfairness and explore ways of being helpful in society in a constructive way. He visited homes and sought to learn more about the cultures and values of the smaller tribes such as the Munda’s or Ho’s. He knew well that missionaries become effective in their service only with a deep understanding of the tribal character of the community they work with. He understood that cultural immersion is central to apostolic fruitfulness.
The next stage of his formation was in Manila in the Philippines, where he studied theology, giving attention to sociological themes. He quickly recognised that Indigenous communities right around the world were being taken advantage of by more advanced societies. He realized that indigenous communities are vessels of inestimable wisdom, particularly in their relationship with nature and among fellow human beings.

India. A poor family. Fr. Stan identified himself with people’s sufferings. Shutterstock/3 Travelers

Back on the sub-continent, Fr. Stan stayed at Badaibir, learning from village life, before going to Louvain in Belgium to continue his reflection at a theoretical level. In time he returned to the painful realities of village life in India.In 2006, he opened a centre at Bagicha, Ranchi, in Jharkhand to give support to social activists. Unfair displacement was his central concern. “Defend your land rights,” was the call. The people were “like sheep without a shepherd” and Fr. Stan became the shepherd, a truly motivating force. The indigenous communities looked to him for inspiration and guidance, and he emerged as an icon inspiring self-confidence in those who were too timid to assert their rights over their heritage. However, when people began erecting the traditional stone that affirmed their right over their land, the civil authorities began to arrest activists behind the movement.
Fr. Stan Swamy identified himself with people’s sufferings. He joined hands with men and women of all faiths and persuasions as long as they were genuinely committed to humanity.
There was no streak of violence in his character, only the love of humanity. He claimed to belong to a universal society.
Soon the authorities saw that his presence was a mighty force providing light and energy to the movement that he had set in motion. The powerful corporates, greedy for this mineral-rich land, wanted him moved out of the tribal belt–and so, he was arrested, with the authorities inexplicably associating Fr. Stan with the Bhima-Koregaon conspiracy case in another part of India. Why were those in power afraid of Fr. Stan? He had become a beacon for those struggling for justice, a role model for young people across the nation. All tribal rights activists looked up to him, so the state wanted to make an example of him. They wanted him out of the way. He identified himself with people’s sufferings. He joined hands with people of all faiths and persuasions as long they were genuinely committed to humanity.

People protesting after the death of Father Stan Swamy. Photo: TNIE

When he became ill in prison, he refused to go to a state hospital where the reports could be manipulated. By the time he was finally admitted into a Catholic hospital, COVID-19 had taken its toll. The end came even sooner than expected.
Fr. Stan had the habit of invoking silence from time to time in honour of the martyrs who had given up their lives for the cause of the deprived. The world paused in his honour briefly struck dumb by the insensitivity of those responsible for his tragic end.
Fr. Stan was certainly no silent spectator and paid a high price. He has not been silenced because his inspiration and his work live on. Others will continue defending the marginalized and vulnerable people, speaking out against atrocities and the violation of human rights. He networked with others who continue supporting many initiatives for the development of Jharkhand. He made sure that there were many trained to galvanize the struggle against the brutal dispossession of land.
In his quiet, well-mannered, gentle way, Fr. Stan wanted the people he so much cared about to have the right to a dignified life.

Thomas Menamparampil,
Archbishop emeritus of Guwahati, India

Carlo Acutis. “God’s influencer”.

The life of Carlo Acutis, short and intense, has been an inspiration to many people around the world. He will be canonized on 27 April.

“I am happy to die because I’ve lived my life without wasting even a minute of it doing things that wouldn’t have pleased God”.  A few days later, on 12 October 2006, he died at the age of 15 from leukaemia. Many young people remembered him for his cheerfulness, computer skills, and deep devotion to the Eucharist, which became the core of his life. Carlo was born in London on 3 May 1991, the son of Andrea Acutis and Antonia Salzano. He was baptized on 18 May 1991 at Our Lady of Dolours Church, Chelsea.  The parents had worked in London and Germany before Acutis was born. In September of that year, the family returned to their native Italy, where they lived in Milan.

Many friends from his school days remember him as a bright, happy and generous child. Courtesy: carloacutis.com

When Carlo was four years old, his maternal grandfather, Antonio Salzano, died. A few days before his death, Carlo was present when his grandfather received the anointing of the sick. It is said that the grandfather appeared to him in a dream and asked to be prayed for. Shortly after the grandfather’s death, while his grandmother was taking care of him, Carlo put on his coat and asked to be taken to church. When she asked him why, Carlo said he wanted to pray for his grandfather, who, the child explained, “had gone to see Jesus.” When Carlo showed an interest in Catholic religious practice, his questions were answered by the family’s Polish babysitter.
At the age of seven, Carlo received his First Communion at the convent of Sant’Ambrogio ad Nemus, Milan. He was a frequent communicant, and often attended Eucharistic Adoration. Once he said: “The more Eucharist we receive, the more we become like Jesus, so that on this earth we will have a foretaste of heaven”.  He was confirmed on 24 May 2003 at Santa Maria Segreta Church.
A typical teen in many ways, he grew up in what most would consider an ordinary family: his parents worked, he went to school, he played sport and he loved watching films and playing video games.

“The more Eucharist we receive, the more we become like Jesus, so that on this earth we will have a foretaste of heaven”. Courtesy: carloacutis.com

After school he volunteered his time with the city’s homeless and destitute, often using his own pocket money to buy sleeping bags for those sleeping rough. Many friends from his schooldays remember him as a bright, happy and generous child.
Carlo was growing up in a society experiencing an explosion of the Internet and the rise of social media sites, which radically changed the way young people accessed information and communicated with one another. Carlo saw this as a perfect platform to draw attention to faith and the Eucharist. He was skilled in the English language and had a natural aptitude for science and technology. Soon he learnt how to use the latest programmes for building websites, making films and networking with people on the other side of the world.
For Carlo, the Internet was “a space for dialogue, for getting to know others, for sharing and for mutual respect”. He encouraged the use of mass media as a means to serve the Gospel, to reach as many people as possible and to show them the beauty of friendship with the Lord. To this end, he undertook to organize an exhibition of the most important Eucharistic miracles that have occurred in the world.

He encouraged the use of mass media as a means to serve the Gospel. Courtesy: carloacutis.com

Carlo meticulously researched “about 136 eucharistic miracles that occurred over the centuries in different countries around the world, and have been acknowledged by the Church” and created a collection of virtual panels with text and photographs recounting each event in an online museum. Besides creating a website to house this virtual museum, he helped create panel presentations that have been exhibited around the world. He was convinced that this online museum of miracles, now translated into a dozen different languages, would attract young people back to the Church.
But, on 12 October 2006 his immune system collapsed. He developed leukaemia, the blood cancer that led to his painful death.

On the road to sainthood
Not long after his death, the first reports of miracles attributed to Carlo’s intercession were recorded. His friends shared stories and personal memories through documentaries and websites. In July 2018, Pope Francis declared him ‘venerable’, putting Carlo on the path to sainthood.
The first miracle recognised by the Vatican’s Medical Council of the Congregation for the Causes of Saints occurred in Brazil, where a mother, through her Internet searches, learned of him and requested the intercession of Carlos Acutis on behalf of her ill son Mattheus.

Santa Maria Maggiore, Assis, Acutis’s burial place. He developed leukaemia, the blood cancer that led to his painful death. CC BY-SA 4.0/Sottobosco90

Mattheus suffered from a severe pancreatic condition that made eating difficult. His mother, Luciana Vianna, asked Carlo to intercede and then took Mattheus to a prayer service.  When they went home, Mattheus was able to eat. His condition was cured. The miracle led to the Carlos’s beatification, which took place in October 2020.
On 23 May 2023, the Vatican recognised another miracle attributed to Blessed Carlo Acutis. This miracle concerned a woman from Costa Rica. On 8 July 2022, Liliana prayed at Blessed Carlo’s tomb in Assisi, leaving a letter that described her plea. Just six days previously, on 2 July, her daughter Valeria had fallen from her bicycle in Florence, where she had been attending university.

Carlo researched about 136 Eucharistic miracles that have occurred over the centuries in various countries around the world. Courtesy: carloacutis.com

She had sustained severe head trauma and required craniotomy surgery and the removal of the right occipital bone to alleviate pressure on her brain, with doctors indicating a very low chance of survival.
Liliana began praying immediately to Blessed Carlo Acutis, and on 8 July, Liliana made a pilgrimage to his tomb in Assis. That same day, the hospital informed her that Valeria had begun to breathe spontaneously. The next day, she began to move and partially regain her speech.
On 18 July, a CAT scan proved that her haemorrhaging had disappeared, and on 11 August Valeria was moved to rehabilitation therapy. She made quick progress, and on 2 September Valeria and Liliana made another pilgrimage to Assisi to thank Blessed Carlo for his intercession. On 27 April of this year, Carlo will be canonized in St. Peter Square, in Rome. (Open Photo: Courtesy: carloacutis.com)

Philip Chiba

 

 

 

Nicaragua. One big prison.

Seven years have passed since the protests against the regime. Assassinations, desaparecidos, incarcerations and deportations have marked the life of this country during those years. The Ortega-Murillo dictatorship continues its repressive action undaunted.

At the entrance to the habitation of Niquinohomo, a small village not far from Masaya, stands the statue of General Augusto César Sandino, a national hero. As I look at it carefully, an old man approaches, struggling to walk, and he says: “I fought in the northern jungle against Somoza, proud to be a Sandinista. On that day, July 19, 1979, I entered Managua with my rifle on my shoulder. Years of struggle. I saw so many of my young friends die for freedom. And now, 46 years later, what is left? Another dictatorship.” And he continues: “Sandinism no longer exists, Orteguism (from the name of the co-president Ortega) exists, but also Murilloism (from the co-president Murillo). A woman who has never fought. She doesn’t know what it means to fight and believe in freedom. And yet, she got herself elected co-president. I can’t imagine another ascent to power like this anywhere else in the world.”

The statue of General Augusto César Sandino in Niquinohomo. “Sandinism no longer exists”. File swm

He rolls his eyes and stares at the statue of Sandino, shaking his head. “I think of my grandchildren who had to flee to Costa Rica after the riots of 2018 and another grandchild of mine who went to live in the United States. They are the ones who enable me to live. Every month they send me money so I can eat. I don’t know if I’ll see them again. These grandchildren of mine fought because they believed in democracy and freedom, like their grandfather. When they were little, I told them about my battles in the jungle. Now we live in a regime that imprisons, kills and destroys the lives of so many Nicaraguans.” He stops, breathes heavily, turns and slowly shuffles away with his walking stick.

April 2018
For years, the country had been experiencing considerable social tension due to the excessive centralisation of power, blatant corruption at the top of government and the constant erosion of democratic spaces. But the straw that broke the camel’s back was the decision to reform the Nicaraguan Social Security Institute (INSS).
On April 18, 2018, some pensioners took to the streets to protest against the reform and were attacked by supporters of the Ortega government. This episode unleashed a wave of indignation that inflamed spirits, especially in universities. That same night, the student mobilisation began, which became the centre of the civic insurrection. Between April 19, 20, and 21, the capital Managua and other cities in the country, such as León, became the scene of unprecedented repression. The riot police, supported by paramilitaries, opened fire at chest height with the aim of killing. The young people defended themselves by putting up barricades. To defend themselves, they threw stones and fell riddled by the bullets of the police and paramilitaries.

Crowd fills the street at a protest in May 2018. CC BY-SA 2.0 /Jorge Mejía Peralta

One of them was fifteen-year-old Álvaro Manuel Conrado Dávila (Alvarito), who died after being hit in the throat by a bullet. Alvarito was a high school student who on the morning of April 20, decided to give his support to the students of the Universidad Nacional de Ingeniería (Uni), who were expressing their dissent against those who were taking away their future. Too young to be on the front lines of the clash, he was in charge of bringing water to the older ones who were facing the police charges.Just as he was trying to bring some water, he was suddenly hit by a bullet from a sniper stationed in the Denis Martínez National Stadium. “It hurts to breathe,” he managed to say before being taken to the medical tent and then transported by volunteers to the Croce Azzurra hospital in the capital. But Alvarito was not allowed to pass through the hospital medical centre. The order that reached the country’s public health facilities from the then health minister of Daniel Ortega’s regime, Sonia Castro, was clear and peremptory: no medical attention was to be given to the protesters.
Thus, amid general dismay and anger, Alvarito was taken to another private hospital, Bautista, where, after a desperate attempt to save him with a 4-hour surgical operation, he was declared dead. He had lost too much blood, doctors said: if he had received immediate medical attention, he could have been saved. The violent repression continued.

Demonstrations and protests in Masaya against Ortega government. CC BY-SA 2.0 /Jorge Mejía Peralta

After the events of April, a system of repression and terror was inaugurated aimed at dismantling and nipping in the bud any possible opposition to the regime. The “cleanup operation”, launched in July of the same year by Ortega, aimed to eliminate the barricades in the main cities. Hundreds of arbitrary imprisonments followed, as well as the persecution of those who had participated in the protests. Civil and democratic liberties were suspended, preventing free movement and the right to demonstrate and limiting the constitutional rights of the population. Finally, the final was attack against NGOs and the press.
On September 24, 2018, the Nicaraguan Association for Human Rights (ANPDH) was already speaking of 1,300 desaparecidos, 512 dead and over 4,000 injured.

Panic and Fear
Since 2018, at least 800,000 Nicaraguans, 11.8% of the estimated 6.8 million inhabitants, have been forced to leave the country. This is the “largest exodus in the history” of the country.
“Panic and fear,” says a political analyst who prefers to remain anonymous for fear of repression by the regime. “We live in a condition of generalized illegality. People are being charged with crimes that were never committed or that should not be considered as such. More than 40 methods of torture are practised in Nicaraguan prisons and prisoners are subjected to cruel, inhuman and degrading treatment: they are subjected to violence, they are not given food and they do not have access to sunlight.” And he continues: “In the country, there is total control of social networks. There is a law, the “Ley de Ciberdelitos”, through which the dictatorship can imprison you on a discretionary basis: for example, if a person posts a blue and white flag and writes “Viva Nicaragua”, this can be identified as a crime. People are now afraid even to take part in WhatsApp groups: the fear has increased with the new reform of the law, which came into force last September.”

The riot police fired at chest height, intending to kill. Shutterstock/Jeiner Huete_P

Ortega-Murillo strength lies in repression with the help of the police and the army. According to Javier Meléndez, an analyst of Defence and Security, “the relationship between the military leadership and the Ortega regime began as a political pact, in which the army was given the green light to develop its own business, without entering politics. Ortega undoubtedly depends on the army to be in power and the institution is so compromised in terms of human rights violations, corruption and commercial economic operations that both need each other to survive.”
On February 21, 2025, General Julio César Avilés, Commander in Chief of the Army, was sworn in for the fourth consecutive term.
The analyst continues: “The participation of the army in the repression, through the supply of weapons of war to pro-government gangs, which has caused hundreds of deaths, imprisonments, disappearances and thousands of injured, and the refusal of the military hierarchies to disarm the paramilitary gangs as requested by jurists and civil society organisations, puts in doubt the very survival of the institution on the day that an acceptable form of rule of law is restored.”

In the country, there is total control of social networks. 123rf

With a new law, the Daniele Ortega – Rosario Murillo “Volunteer Police” was created, composed of civilians, as an “auxiliary and support body” to the security forces. For poet Gioconda Belli, who was forced into exile in Spain and stripped of her Nicaraguan nationality, it is “a repressive and lawless army that has been given constitutional status.” The fact that these “Volunteer Police” wear balaclavas, a practice previously reserved for special units, is generating controversy, as many fear that anonymity gives them a “license to commit crimes.” Last February 17, Police Inspector General Jaime Vanegas revealed that there are more than 50,000 sworn paramilitaries across the country.
Since 2022, more than six hundred people have been deported and stripped of their citizenship. Not only that but their assets have been seized by the regime.
A report by Monitoreo Azul y Blando details that, between January 2024 and February 2025, at least 349 Nicaraguans have been victims of “migratory repression” by the Ortega regime. Actions against these citizens include exile, refusal to renew passports, and prohibition from leaving or entering Nicaragua.
Last February 26, a new report by the UN Group of Experts on Human Rights accused the Nicaraguan government of dismantling the last remaining checks on its power and systematically implementing a strategy to consolidate total control over the country through serious human rights violations.

A view of a session at the UN Human Rights Council. Nicaragua withdraws from the UN Human Rights Council. Photo: UN

The experts found that the regime of President Daniel Ortega and Rosario Murillo has deliberately transformed the country into an authoritarian state in which independent institutions have disappeared, opposition voices have been silenced and the population – both inside and outside Nicaragua – has been subjected to persecution, forced exile and economic reprisals. The experts called for decisive international action to address these violations.
President Daniel Ortega’s government announced its withdrawal from the UN Human Rights Council after the UN report.  Co-President and First Lady Rosario Murillo called the decision “sovereign and irrevocable”. They said Nicaragua would cease participation in all activities related to the Human Rights Council and its “satellite mechanisms”.
Seven years have passed and resignation and desperation are apparent among the people we met. An uncertain future. Every family in Nicaragua has a child or a parent who has had to flee due to repression. Silence is mandatory.  (Open Photo: Flag of Nicaragua.123rf)
N.A.R.

Towards a “family dictatorship”.

Change of the constitution. The introduction of a co-presidency. Total control over legislative and judicial power. Establishing a voluntary police force as an auxiliary and support to the National Police. Towards a “family dictatorship”.

On January 30, 2025, the National Assembly of Nicaragua approved a constitutional reform that significantly strengthened the power of President Daniel Ortega and his wife, Vice President Rosario Murillo.
The changes introduced completely transformed the country’s political system, strengthening the influence of the executive over other state bodies. This constitutional change institutionalises a true “family dictatorship”.The heart of the reform lies in the modification of Article 132 of the Constitutional Charter which, as reformed, attributes to the President of the Republic the coordination of the legislative, judicial, and electoral branches, as well as the control of the regions and municipalities. In addition, by virtue of the same provision, the Presidency of the Republic is placed at the head not only of the Nicaraguan Army but also of the Ministry of the Interior
and the National Police.

View of the FSLN-dominated National Assembly plenary. Photo: Office of Asamblea Nacional

The second novelty introduced by the reform is the introduction of a co-presidency. In fact, the reformed article 133 provides that the Presidency of the Republic will be made up of two Co-Presidents, both holding equal parts of presidential power, elected by an absolute majority through universal, free and direct suffrage.
At the same time, article 135 extends the presidential mandate from 5 to 6 years, moving the next elections from 2026 to 2027.
Article 136 establishes that the Presidency of the Republic is the only body authorised to propose candidates for the Supreme Court of Justice, to appoint vice-presidents and to veto all or part of bills.
To further centralise the powers in the hands of the Executive, the new text of Article 137 has also given the two co-presidents the power not only to appoint any number of vice-presidents without them being chosen by popular vote but also the power to appoint and dismiss ministers and vice-ministers, the Attorney General and Deputy Attorney General of the Republic, the directors of autonomous and government entities, the heads of diplomatic missions and the heads of special missions.The reform of Article 97, on the other hand, establishes an “auxiliary body” of Nicaraguan citizens charged with supporting the National Police on a voluntary basis.
This new body, called the “Volunteer Police”, closely resembles the paramilitary formations that repressed anti-government protests in 2018, resulting in over 600 deaths and thousands of injuries.

The new reform elevated the flag of the Sandinista National Liberation Front – FSLN (red and black) to the official symbol of the nation, equating it with the white and blue flag. Shutterstock/Riderfoot

Another novelty is the reform of Article 13, which elevates the flag of the Sandinista National Liberation Front – FSLN (red and black) to the official symbol of the Nation, equating it to the white and blue flag and the national anthem of Nicaragua. This choice constitutes a symbolic operation of strong impact, since it inserts the emblem of the party in power directly into the institutional sphere, cancelling any distinction between the identity of the Republic and the political identity of the FSLN. The decision to include the flag of the FSLN among the official symbols of the Country represents a further step towards the fusion between Government and party, reducing the space for political pluralism and recognition of the other forces present in Nicaragua.

OAS Main Building. The General Secretariat of the Organization of American States has condemned the constitutional reforms. The “reform” is illegitimate in form and content. Photo: Juan Manuel Herrera/OAS

The United Nations High Commissioner for Human Rights (UNHCR), already in the preliminary approval phase of the text in November 2024, had stated that the approved constitutional reform “violates the international obligations undertaken by Nicaragua” and therefore urged the State to review it to guarantee the separation of powers, political pluralism and fundamental freedoms, in line with the international commitments undertaken by the country.
The general secretariat of the Organization of American States condemned the constitutional reforms. The “reform” is illegitimate in form and content, it simply constitutes an aberrant form of institutionalisation of the matrimonial dictatorship in the Central American country and represents a definitive attack on the democratic rule of law”, it declared in a statement. (Illustration: PxMolinA)

N.A.R.

An Unequal Economy.

Modest growth. A dramatic increase in remittances. Over a million people undernourished. Chinese domination. Political indoctrination in schools.

The Oriental Market in the capital Managua is the largest market in Central America. A large labyrinth where you can find everything. In one of the shops I met Dona Elvira Arua Pimeda, she has been working there for 25 years. She started when her mother owned the shop and now she owns it herself. But she doesn’t want her daughter to continue this tradition. She is selling 2 pounds of rice. “Before, people came and bought 20, 30 pounds, now, with the crisis we are experiencing, people are spending less and less and hunger is increasing. People are desperate, they don’t know what to do anymore. But the saddest thing is that there is no way out.” Dona Elvira shakes her head and sits down, waiting for a new customer.

Street children in the capital of Managua. More than 1.3 million people suffer from hunger in Nicaragua. File swm

What she says is also confirmed by the FAO. A reality that the Ortega-Murillo regime does not accept. Last February, the Government of Nicaragua announced its withdrawal from the Food and Agriculture Organization of the United Nations (FAO), ordering the “immediate” closure of its representation and offices in Managua. The decision followed the publication of the report “The State of Food Security and Nutrition in the World 2024“, which revealed that more than 1.3 million people suffer from hunger in Nicaragua. According to what was revealed, 19.6% of the Central American country’s total population suffer from this problem, with 15% of children under five experiencing growth retardation due to nutritional deficiencies. A situation that worsened from 2018 to 2020, when the UN body estimated that 17.8% of the population – 1.1 million inhabitants – were undernourished in Nicaragua.
From an economic point of view, according to economist Manuel Orozco, “Nicaragua continues to prove itself as a lagging economy, with a government determined to navigate between poverty and populism. Despite the propaganda of the Chinese buses, the country continues to live in a highly unequal economy.
This year it will register a rate of 3.8%.” Nicaragua’s economic growth is the result of a significant increase in remittances.

In 2024, Nicaragua received $5.243 billion in family remittances from abroad, equivalent to 29.4% of its gross domestic product (GDP). File swm

In 2024, Nicaragua received $5.243 billion in family remittances from abroad, equivalent to 29.4% of its Gross Domestic Product (GDP): an all-time record for the Central American country, according to the Nicaraguan Central Bank, and an increase of 12.5% compared to 2023.
Of this, $4.34 billion came last year from the United States, equivalent to 82.8% of the total, followed by Costa Rica with 7.5% and Spain with 5.8%. Remittances from these three countries represent 96.1% of the total.
Another economist who prefers to remain anonymous confirms: “Thanks to remittances coming mainly from the United States, Costa Rica and Spain, but also through drug trafficking and loans that financial institutions grant to the State and are used for repression and not for social projects. The international community has played an important role in helping to free a large number of political prisoners, but on the other hand, I think it has made a mistake because it continues to provide loans to the dictatorship. To repay these loans, the State dips into the pockets of Nicaraguans: it is as if they were paying to be tortured. I think the international community must also adopt more drastic measures against the army and the police: the apparatuses that support the dictatorship in power through murders, sieges and persecutions.”

China Mall, in Managua. Nicaraguan entrepreneurs and traders are suffering the most from this Chinese expansion. Photo from Social Media

China in Nicaragua
 The free trade agreement between China and Nicaragua came into force on January 1, 2024, two years after the reestablishment of diplomatic relations between the two countries and the end of the Managua government’s relations with Taiwan. The agreement provides preferential tariffs for trade and promotes cooperation in some sectors, such as agriculture, textiles, tourism and logistics. According to data from the Nicaraguan Ministry of Industry and Trade, between January and October 2024, exports to China were only 1.05 percent of those to the United States, which is still the main trading partner of the authoritarian regime of President Daniel Ortega.
After this free trade agreement, there has been an expansion of a large number of Chinese retail stores, such as China Mall, China House, China Bazaar, The Star, Chinese Supermertain, and in the eastern market there are also plans to expand with Chinese capital. Nicaraguan entrepreneurs and traders are suffering the most from this Chinese expansion.

The former UCA University. Since 2021, 27 universities have been closed and confiscated. File swm

The crisis that is sinking Managua is not only political and economic but also cultural. Since 2021, 27 universities have been closed and confiscated. Hundreds of teachers have been fired and the students themselves denounce the poor qualifications of the new teaching staff. There is now a lack of concern about a trend of political indoctrination inside the classroom and attempts to limit freedom of thought. In the great prison that the country has become, any form of resistance is useful, even silence. (Open Photo: Carrying wood in the village. Shutterstock /Martin Corr)

N.A.R.

China in Syria. A New Opportunity.

The fall of the Assad regime pushes China to a political pragmatism that must take into account economic interests and delicate geopolitical balances.

Future developments related to Chinese economic and political commitments in Syria will have an impact not only on the Damascus-Beijing strategic partnership, but also on Moscow and Tehran. Who will actively participate in the process of rebuilding the country?

Relations between Syria and China are marked by both developments, especially in the context of the Belt and Road Initiative (BRI), and by complexity, given the scale of the Syrian conflict. Syria’s formal accession to the BRI was in the common economic and political interest of both countries.

On the one hand, the Syrian government, which has long been under sanctions, urgently needed a new model of cooperation that was not interested in “interfering” in internal affairs. On the other hand, for the Chinese government, Syria’s geographical location on the eastern coast of the Mediterranean Sea is very important because it is close to Turkey, Israel and Jordan, strategic partners, and a gateway to Iraq, where over 10% of China’s oil comes from.

In 2022, China-Syria trade totalled $415.98 million, with Damascus exporting mainly soap and essential oils and Beijing machinery, electrical equipment and textiles. In November 2024, we saw an increase in Chinese exports to Syria, mainly due to increased exports of air pumps ($768 million), coated flat iron ($749 million) and knitting machines ($698 million). Imports from Syria increased due to increased imports of soaps ($15.8 million), beauty products ($2.34 million) and flavoured water ($1.48 million).

The implementation of the US Caesar Act in 2020 (targeting companies related to infrastructure, military maintenance and energy production, as well as individuals linked to former President al-Assad), had a deep negative impact on the confidence of Chinese companies.

In response to Western sanctions, in September 2023 President Bashar al-Assad visited China for the first time since the beginning of the Syrian crisis, to strengthen political ties on the one hand and restore the lost confidence of Chinese companies on the other.

Syria’s formal accession to the BRI has also reinvigorated cooperative relations between Damascus and Beijing. For example, in January 2024 the Syrian Cabinet authorized a Chinese company to build a 36 MW photovoltaic project within a maximum time of 24 months, for a value of over 489 billion Syrian pounds.

Post-Assad Syria certainly sees Moscow and Tehran weakened from a geopolitical and military point of view. For both countries, Assad’s Syria had been a linchpin for geopolitical ambitions: for Iran, Syria was a useful bridge to channel weapons and supplies to Hezbollah, while for Russia – which is now withdrawing troops to move them to Libya  – Damascus was accommodating its bases in an anti-NATO function. With the decline of China’s two major competitors, Chinese companies would theoretically have an open path to participate in the country’s reconstruction process, together with the Gulf States.

Beyond the energy and infrastructure sectors, however, China has long sought strategic access to Syrian ports. Under Assad, Beijing wanted to secure management rights to the ports of Latakia or Tartous. Now, with the changing power dynamics, Chinese companies may have the opportunity to acquire a stake in one of these two ports, connecting it with the Greek port of Piraeus, the Lebanese port of Tripoli, and the Suez Canal Free Economic Zone. This would strengthen China’s dominance over the Eastern Mediterranean’s logistics and trade routes. (Photo: shutterstock/hapelinium)

Desiree Di Marco/CgP

The Leopard, the Dog and the Tortoise.

Once upon a time, there was a leopard. He had a huge walnut tree that was full of nuts. Stingy as he was, however, he forbade anyone to touch the nuts and threatened to kill them if they did so.

The tortoise was also aware of the ban, but when he saw the ripe nuts, he could no longer resist the temptation. He went to the dog, his good friend, and said to him, “Dear friend, the leopard’s nuts are ready. Would you like to have some?”

“I’ve wanted some for a long time,” the dog confessed, “but I’m afraid. If you come, I’ll try and get some.” “Let’s go tomorrow,” concluded the tortoise, “we must leave very early.

The next morning, at dawn, they set off. The tortoise carried his old satchel under his arm and said, “Listen, friend. I have a piece of advice for you. A nut may fall on your head while we are under the tree; promise me you will not scream but endure it patiently, saying to yourself: ‘Makembekembe ma motu la motu! The dog replied: “Why should I scream? I know the leopard could hear us and would devour us in a moment. That is only natural – said the tortoise – and you could save yourself by running like the wind, whereas I would certainly be caught.”

They arrived under the walnut tree. There were beautiful walnuts on the ground and plenty of them. The tortoise began to pick them and put them in his satchel. The dog was also happy to collect them.  The tortoise had a hard time keeping him quiet. Suddenly there was a rustling in the leaves and a big walnut fell on the tortoise’s shield. But the tortoise just picked it up whispering: ‘Makembekembe ma motu …’. Then he said to the dog, “See? You can do the same”.

Shortly afterward there was again rustling in the leaves and another walnut fell, but this time it hit the dog on the head: ‘Ahi! Ahi!’ he yelped, throwing off his satchel and running home. “Oh dear!

I am lost!” thought the tortoise, as he had already heard the leopard coming. He was just in time to duck under the leaves when the leopard arrived. He immediately found the dog’s satchel.

“So – he thought angrily – there are thieves here! They will pay for this!” He began to search, but in vain. In the meantime, the turtle had taken refuge under the roots of the walnut tree.

He was about to leave when a little green and white bird began to sing: “Under the tree! Under the tree!” The leopard began digging with his claws until he discovered the poor tortoise. “Ah! –  he cried triumphantly -. You are the thief. Now I’ll take you home and you’ll see.” He was about to put him in the new bag when the turtle said, “My dear friend, don’t put me in your bag, I’ll ruin it for you; put me in this old one.” “You are right – said the leopard. You’ll look good in the old one too.”

The tortoise knew that the old satchel had a hole in it through which he could escape. He immediately got to work: he moved some strings, forced aside some slats and managed to drop out onto the grass.

He immediately ran home, rested a little to recover from his fright, and then went to his dog friend to give him a piece of his mind. Meanwhile, the leopard had also arrived home and immediately ordered water to be put on the fire to boil. Then he sent someone to invite his friends to the feast so that they could eat the turtle together.

The guests arrived. As the water began to boil, the leopard impudently opened his satchel. But the turtle was gone. He desperately rummaged through the leaves and nuts which fell noisily through the hole to the ground. He then realized how his prey had escaped. The guests could not contain their laughter and some accused the leopard of mocking them. So, amid the jeers and insults, they left. The leopard, furious, lay down on his bed and pondered how to get his revenge.

The misadventure did not in the least affect the friendship between the dog and the tortoise. On the contrary, they continued to visit each other, happily discussing their failed adventure. The dog took the opportunity to promise that after their experience, he would not say a word even if a hundred nuts fell on his head. So, in the end, they agreed to try a second expedition. On the appointed day they set off for the walnut tree.

The tortoise carried a large satchel in which to collect the nuts. He wanted to keep the dog close to prevent him from doing any more mischief. They found lots of walnuts and worked quickly to get away as soon as possible. But just as they were leaving, they heard the usual rustling and a nut fell on the dog’s back.

The dog ran off yelping and the tortoise had no time to look back before he found himself in the leopard’s claws. The leopard ran home with joy. The dog had not run far, but hiding behind a bush, he saw the leopard put the tortoise in his new satchel. He felt remorse and began to think seriously about how to save his friend. …what could he do?

He went to the sorcerer for advice. The sorcerer took some long necklaces of shells, added bells and other trinkets that would make noise, and wrapped them all around the dog, disguising him well, and tied a gourd full of pebbles to his tail. Then he gave him instructions.  “Go immediately to the river and hide there. In a little while the leopard’s servants will come to draw water; when they are near, jump out at them, barking and wriggling like mad. They will all run away; not even the lion will be able to resist you,” the sorcerer told him.

This pleased the dog, who left at once. Meanwhile, the leopard, having reached home, called his friends together again. He built a fine fire while he watched his prey in full view, and when the guests were assembled, he showed them the turtle. Now it was time to put it in the pot, and he noticed that there was no water. He immediately sent his servants
to the river.

Meanwhile, he told them how he had caught the thief. He was still telling certain details of the story when the servants rushed into the house with loud cries of horror. They could not restrain themselves as they babbled that there was a monster at the river, so terrible that by some miracle they had not died of fright. “Nonsense!” said the leopard, and asked some friends to go and draw water. But soon they too returned, out of their minds with fright, and confirmed the servants’ account. Then the lion got up and said with contempt: “I will go myself! What monster would dare face me?” But soon he too returned, trembling and with his mane all bedraggled.

Everyone was struck with horror. “In all my life – said the lion – nothing like this has ever happened to me. There must be some witchcraft going on, for what I saw was not a beast, but a horrible monster that leaped out at me and made me fall down in terror. But I jumped up bravely and managed to escape.”

The leopard was beside himself. No one dared to go to the river anymore. Everyone talked about the terrible monster as if they had seen it. The leopard was also afraid, but then he had an idea. He stood among the guests and said: “Dear friends, thank you for coming and trying to help me. I too believe that at the river there is a beast so terrible that it frightens even the lion. But I am convinced that if we all go together, we can catch it and kill it. We will have one more bite for our dinner.

A general murmur followed this speech. The animals consulted among themselves: the strongest decided to attempt the feat and the shyer ones joined them. In the end, the whole group moved with the lion and the elephant in the lead, followed by the leopard.

One thought dominated everyone: “What will happen when we get to the river?”. When the last animal had left the house, the tortoise also set off, but in the opposite direction. He had guessed the dog’s stratagem to save him. How would he fare in front of the whole army of the forest? He was now the one to worry about her friend’s safety. But along the forest path, the dog came to meet him, surprised but happy to see him
safe and sound.

The leopard and his friends were astonished when, having reached the river, they found everything quiet and calm. They turned back disappointed, while the leopard smiled under his moustache, thinking about the turtle to be cooked. But he no longer laughed when at home he found that it had escaped once more.

Then everyone left, showering him with abuse and swearing that they would never again accept an invitation from him. Instead, great was the joy of the dog and the tortoise in finding themselves safely home again. “Forgive me”, said the dog. “Never mind – replied the turtle – You were good and you saved my life. But we won’t go and steal any more nuts! It is far too dangerous. “(Photo: Pixabay)

Folktale from the Kikuyu People, Kenya

 

Txai Suruí. “May our utopia be the future for the Earth”.

“Let’s stop the emissions of false and irresponsible promises, let’s put an end to the pollution of empty words and fight for a livable
future and present.”

Txai Suruí is 28 years old. She comes from a well-known and influential family of activists: her father is Chief Almir Suruí, who grew up in the Brazilian Amazon Forest, a member of the Lapetanha tribe in Rondônia. Her mother is Ivaneide Suruí, a legendary figure in the fight against deforestation in the Amazon.

Txai is an activist of the Paiter Suruí people; coordinator of Kanindé, an association for ethno-environmental defence that has been working with indigenous people for 30 years; coordinator of the Indigenous Youth Movement of Rondônia.

Txai comments: “Activism was not a choice. We fight because we have no other choice, and we have to do it in the best way possible”. And she continues: “Indigenous peoples are on the front line of the climate emergency, which is why they must be at the centre of decisions to contain it. We have ideas to delay the end of the world. Let us stop the emissions of false and irresponsible promises, let us put an end to the pollution of empty words and let us fight for a liveable future and present. May our utopia be the future for the Earth.”

In an international meeting with her green feather headdress on her head, she said: “We call this headdress Cocar. We change it depending on the occasion. This time I wear a war Cocar to reiterate that we indigenous people are willing to fight, not with weapons but
with the wisdom of words.”

Listening to this young woman with strength seems to fulfil the prophecy of her father, the cacique (chief) Almir Narayamoga who, shortly after birth, in introducing Txai to the Paiter-Suruí community placed the child on a tree trunk and defined her as a future labiway esagah, a leader in the Tupi-mondé language spoken by the natives.

Txai learned resistance before even coming into the world. During her pregnancy, her mother, Neidinha, a historic activist, spent long hours telling her long-awaited daughter the myths of her people. And she urged her to protect them, as her parents had tried to do, in the front line of denouncing the incursions of loggers. A commitment for which the couple was repeatedly threatened with death and forced into hiding.

The Amazon issue divides the world: the protection of the largest rainforest in the world, a fundamental ecosystem for the survival of man on this earth; and the aims of managing its immense resources. On one side, the game is environmental, historical and cultural; on the other, it is economic, political and of power.

Txai grew up among demonstrations, marches and community work. At the age of five, she made her first public speech. “My mother had taken me to a march for the protection of the rights of indigenous children. At a certain point, I let go of her hand and headed towards the stage. I don’t remember what I said. Only the eyes of the audience fixed on me, from which respect shone”, said the young woman, whose full name is Walelasoetxeige Paiter Bandeira Suruí. To acquire new tools of nonviolent struggle, Txai decided to attend the Faculty of Law in Porto Velho.

“Knowing the laws is essential to help the peoples of the Amazon,” explains the first Suruí to study at the university and designated, even before graduating, coordinator of Kanidé. “My horizon is Amazonian. But I always try to give a global character to our commitment. The natives of the largest tropical forest on the planet, however, do not fight only for themselves and for their rights. Ours is a battle for Life. Ours, of the globe and all its inhabitants. Because killing the Amazon means condemning humanity to death.”

“Over the last 50 years, approximately 17% of the Amazon rainforest has been destroyed: if this trend reaches 20-25% of the forest, the Amazon could turn into a shrub savannah in a few decades”. The alarm is raised by the WWF, which invites everyone to reflect on this extremely critical situation, hoping for immediate and coordinated action at a global level.

This emergency is, in fact, global. The Amazon is the largest tropical forest on Earth: “Over 550 million hectares that host 10% of global biodiversity, including over 40,000 plant species and thousands of animal species. Furthermore, the Amazon’s capacity to store over 75 billion tons of carbon is crucial in the fight against climate change”, reiterates the environmental association.

The degradation of the tropical forest risks compromising the achievement of the global goals of limiting warming to 1.5°C, making it urgent to protect and preserve this precious ecosystem.
In the Amazon, 2024 was unfortunately a year of new sad records. Brazil has registered over 110,000 fires since the beginning of the year, marking the highest number since 2010 and a dramatic increase of 76% compared to the same period in 2023, according to the Brazilian Institute of Space Research (Inpe).

The destruction of one of the most vital natural resources on the planet such as the Amazon would have devastating consequences for biodiversity, for the indigenous populations who live there and would irremediably compromise the fight against climate change, WWF notes.

“For the natives, the land, the water – concluded Txai -, trees are not “raw materials” to be transformed into money. They are part of us. Thanks to this spiritual closeness to the forest, we indigenous people have learned to take care of it. We have been doing it for millennia. Our experience and ancestral wisdom can be put at the service of the rest of the globe to avoid catastrophe before it is too late.” (C.Z)(CC BY-SA 4.0/Ana Pessoa/Midia Ninja/CopCollab25)

 

DR Congo. The fall of Goma and Bukavu: the beginning of the end.

The fall of the capital of North Kivu, Goma and Bukavu the capital of South Kivu could mean the end of the Kinshasa regime which is unable to stop the Rwandan-backed rebel offensive. Tshisekedi’s days are numbered.

The fall of Goma on 27 January and the Bukavu on 16 February confirmed fears that the country was on the brink of collapse. According to the United Nations, more than 7,000 people were killed and as many wounded in the fighting. Humanitarian sources say the death toll could be higher.This disaster is the latest consequence of a 16-year conflict that began with the failure to implement the peace agreement signed on 23 March 2009 between Kinshasa and the Tutsi-led National Congress for the Defence of the People (NCDP), which was fighting for the integration of its members into Congolese institutions and
the national army.

M23 fighters moving along the road towards Goma. © Monusco/Sylvain Liechti

Three years later, the March 23 Movement (M23), formed by ex-NCDP soldiers, resumed fighting, claiming that the agreement had not been respected and justifying their rebellion by the persecution of Congolese Tutsis by the FARDC, Congolese militias and the Hutu Democratic Forces for the Liberation of Rwanda (DFLR), created in 2000 by former Rwandan army officers who had perpetrated the 1994 genocide against the Tutsis.  Following a new peace deal in December 2013, the war resumed in March 2022 with much more intensity.
The Kinshasa authorities claim that Rwanda’s involvement is motivated by a quest for Congolese minerals. The stakes are high. According to the United States Geological Survey (USGS), the Democratic Republic of Congo (DRC) was the world’s top producer of tantalum in 2023 with 980 tons, accounting for 41 per cent of the global total, while Rwanda came in second with 540 tons.

Population fleeing their villages due to fighting between FARDC and rebel groups. Monusco/Sylvain Liechti

However, some analysts argue that war is not necessary to acquire minerals. This is because minerals are smuggled out of the DRC. In addition, this accusation overlooks another factor: Rwandan concern over the ongoing massacres of Tutsis in the DRC. According to Genocide Watch, since 2017, attacks accompanied by hate speech have systematically targeted the “Banyamulenge” ethnic Tutsis in South Kivu province.Perpetrated by Mai-Mai groups, Burundian RED Tabara rebels and FARDC soldiers, they have caused more than a thousand deaths. What Kinshasa perceives as Rwandan aggression is seen as an act of solidarity with the Tutsis of the Kivus, in a context where the common border is seen as a legacy of colonialism, dividing territories that belonged to the Kingdom of Rwanda before the Berlin
Conference of 1885.

Ramaphosa’s interests.
Since the beginning of 2025, the situation in Kinshasa has been desperate. In Goma, the M23, consisting of 4,000 to 5,000 fighters backed by the same number of RDF troops, defeated 20,000 FARDC troops, backed by 1,600 European mercenaries, 1,500 DFLR militiamen, 5,000 Burundian defence troops, thousands of Wazalendos
and 4,000 peacekeepers from the Southern African Development Community Mission in the DRC (SAMIDRC), in the face of some
2,000 UN peacekeepers.

The Rwanda Defence Force (RDF) Army Chief of Staff, Maj Gen Vincent Nyakarundi. More than five thousand Rwandan soldiers are on the ground in North Kivu. Photo: Minister of Defence.

On 29 January, 288 Romanian mercenaries hired by the private military company Associatia RALF surrendered to the M23. The other soldiers of fortune had left before the M23 attack.

South Africa’s president, Cyril Ramaphosa. He has been accused of supporting the DRC for private business purposes. CC BY-SA 2.0/Ricardo Stuckert / PR

Meanwhile, the situation of the South African troops became more uncomfortable, while tensions between Kigali and Pretoria increased. South Africa President Cyril Ramaphosa has been accused by Kigali of supporting the DRC for private business purposes. Similar attacks come from South African Economic Freedom Fighters MP Carl Niehaus, who said on 3 February 2025:  “We have used the army to defend the mineral wealth of Ramaphosa and his friends.According to several sources in Pretoria, Ramaphosa’s decision to deploy the South African National Defence Force (SANDF) near the huge Rubaya coltan mine in North Kivu coincides with the interests of the South African Mining Development Association, whose president, Brigitte Motsepe, who is also the CEO of Mmakau Mining Company and the sister of the South African first lady, wants access to the mine.
In another strange coincidence, South Africa’s special envoy to the Great Lakes, Jeff Radebe, is Brigitte Motsepe’s husband.

Ignoring the conclusions of the summit.
A joint summit of the two regional organisations of which the DRC is a member, the East African Community (EAC) and the Southern African Development Community (SADC), was held in Dar-es-Salaam on 8 February. It instructed the EAC-SADC chiefs of defence to implement an immediate ceasefire and ordered the reopening of supply routes to Goma and its airport.
The summit also ordered the resumption of negotiations “with all state and non-state parties involved”, including the M23, which Kinshasa had refused so far. It also ordered the implementation of modalities for the withdrawal of “uninvited foreign forces” from the DRC.

The Heads of State and Governments met in Dar-es-Salaam to discuss the situation in the DRC. The summit ordered the resumption of negotiations “with all state and non-state parties involved”, including the M23. Photo EAC office

The EU condemned Rwanda’s military presence in the DRC “as a clear violation of international law” while urging the DRC to cease cooperation with the DFLR. But both the EU and the UN which praise the Africans’ ownership of peace processes and crisis settlement are confronted with the stalemate between the African main stakeholders.
The recent Dar-es-Salaam summit urged Tshisekedi to negotiate with his armed opposition, the M23 and the River Congo Alliance. Rwanda, which was not explicitly named as the aggressor at the EAC-SADC summit, did not withdraw its troops. Nor did the summit set a deadline for the withdrawal of the RDF from the DRC.

Félix Tshisekedi, President of the Democratic Republic of the Congo. His time is gone. Photo: Pres.Office

Time seems to be on the side of the Congolese rebels. They are making progress by the day. Corneille Nangaa, leader of the River Congo Alliance and former chairman of the National Independent Electoral Commission, is adamant that his ultimate goal is to take power in Kinshasa. “We want the total liberation of Congo,” he told reporters before the capture of Goma.
In any case, say political scientists at the Goma-based Pole Institute, even if foreign troops withdraw and armed groups surrender, huge problems of internal division and security for the local population will remain. Some analysts say Tshisekedi’s days are numbered. According to the Brussels daily La Libre Belgique, Western intelligence services are not ruling out a coup against Tshisekedi. (Open Photo: The city of Goma with Nyiragongo volcano in the background. CC BY-SA 2.0/Monusco Photo – M23 fighter. CC BY-SA 2.0/Al Jazeera)

François Misser

 

 

 

 

 

 

The Victory of Feudal Power.

In urban areas, no one opposed the changes, not even the mullahs of Kabul. But in the tribal areas, Amanullah’s measures, such as reducing the powers of religious judges, were seen as an existential threat.

Rumours began to circulate that the king had converted to Catholicism, and photos of the French president kissing the queen’s hand, bare-armed. In 1929. Revolting tribes advanced on the capital.
Amanullah abdicated on January 14, leaving the country in anarchy. He died in Zurich in 1960. Professor Ahmed-Ghosh points out that 1928, women in rural areas  – where 95 percent of Afghans lived – “did not benefit from modernization,” because tribal and religious leaders opposed any attempt to change the status quo.
The final straw was the decision to impose a minimum age for marriage for men and women, 18 and 21 respectively, but also compulsory education and the abolition of polygamy.

Syadara. Men in a village. Any attempt to change the status quo was resisted by tribal and religious leaders. Shutterstock/Jono Photography

The king also revoked some policies (he accepted the closure of girls’ schools), but in vain. This was “because women’s rights in Afghanistan had always been limited by the patriarchal nature of social and gender relations deeply rooted in traditional communities, and because a weak central state was never able to impose itself on tribal feudalism,” explains sociologist Valentine M. Moghadam.
Over the next two decades, the Afghan throne passed through several families and monarchs, such as the Tajik Amir Habibullah II, who reigned for nine months and ended all equality laws, or Nadir Shah, who announced a new constitution with reforms favourable to women.

Mohammad Zahir Shah. He was the last King of Afghanistan, reigning from 8 November 1933 until he was deposed on 17 July 1973.

Although he avoided antagonizing the mullahs and tribal leaders, Nadir Shah would be assassinated in 1933, succeeded by Zahir Shah.
Mohammad Daoud Khan, Zahir’s prime minister, believed that women could contribute – voluntarily – to national development. Wearing or not wearing the veil was a choice. By 1959, Professor Dupree notes, there had been “considerable progress,” with “excellent schools” preparing women for a variety of careers: in all the ministries, in the police, the army, in commerce and in industry.
In 1965, the People’s Democratic Party of Afghanistan (PPDA), a Marxist group supported by the Soviet Union, was created, and from it emerged the Democratic Organization of the Women of Afghanistan (DOAW), led by Anahita Ratebzad, a communist militant and one of the first women members of the Afghan parliament.  In 1977, the most important women’s institution, the Jamiat-e Inqalabi Zanan-e Afghanistan (Revolutionary Association of the Women of Afghanistan) or RAWA, was founded by Meena Keshwar Kamal, a law student determined to fight for “equality and social justice, secular government and religious freedom for all”.

Anahita Ratebzad, was the first woman member of the Afghan parliament. Courtesy of Ratebzad Family via X

An independent young woman, married to a Maoist doctor whose ideology she did not share and who encouraged her to disobey traditions, she turned the burqa, which she did not wear, into a weapon for women to act in secret. “Anonymous, they seemed obedient, but they were rebels.” RAWA did not limit itself to challenging tribal leaders and Soviet invaders, but also the Mujahideen and the Taliban, even after Meena was assassinated at the age of 30 in 1987 in Quetta, Pakistan. In this neighbouring country, she created embroidery workshops for millions of Afghan refugee women and children and a network of schools where “literacy and democracy” are still learned, as activist Roya, who like others in the organization
uses a pseudonym, says.

Meena Keshwar Kamal was a women’s rights activist and founder of the Revolutionary Association of the Women of Afghanistan (RAWA). She was killed in 1987. Facebook

Meena’s last project was the Malalai Hospital, where doctors and nurses “encourage patients to learn about their human rights.” RAWA emerged at a time when conservatives were rejecting the requirement to educate girls as “an untenable interference in domestic life” and “a challenge to male authority.” On the streets of Kabul, women with painted lips and miniskirts were even attacked with acid. The disciples of the “heroine and martyr” Meena were accused of being “lesbians and prostitutes.”
The sociologist Valentine Moghadam refers to cases where “girls were killed.” Interestingly, Professor Ahmed-Ghosh says, “It was during this turbulent pro-Soviet regime” that women “went to the centre stage: they filled universities, they worked in companies and airlines, they were doctors; but for the nation as a whole, it was a time of destruction.”
In 1978, rising tensions led to a widespread rebellion. The following year, the Soviet Union invaded Afghanistan in support of the besieged communist government. The tribal leaders formed their own army (mujahideen) and waged a guerrilla war with funding and weapons from the United States, Iran, Saudi Arabia, Pakistan and China that would kill more than a million civilians.
The invaders withdrew in 1989, but instead of peace, Afghanistan descended into a bloody civil war, with the same groups that had banded together to defeat the USSR now fighting each other.
In the early 1990s, taking advantage of the chaos and promising to “restore order”, the Taliban emerged. They controlled 75% of the territory, including the capital, from 1996 to 2001, when they were overthrown by US and NATO troops for harbouring al-Qaeda. They fought another war for two decades and succeeded in resurrecting their “Islamic emirate” four years ago.

Nargis Nehan, founder of the organization Equality for Peace and Democracy. Facebook

Despite the withdrawal of foreign military personnel in 2021, the support of non-governmental organizations and international institutions (now absent) has helped create “a real women’s movement”, which, inside and outside Afghanistan, continues to resist Taliban rule, assures Nargis Nehan, founder of the organization EQUALITY for Peace and Democracy.
It has therefore been a long journey, as Nancy Dupree has shown: “Afghan women never fought for their cause. They left their homes and took off their veils, because the men who led the country decreed it. A constitution gave them the right to vote and the right to education. A government and a parliament dominated by men guaranteed all these rights. But it was also a male-dominated society that took away women’s rights.” (Open Photo: Mountain scenery between Kabul and Bamyan (Bamiyan) in Afghanistan. A dusty road to a remote village. Shutterstock/Jono Photography)

M.S.L.

Witnesses of the Jubilee. Father Marcelo Pérez. Attentive to the cry of his people.

He was a parish priest in San Cristóbal de Las Casas in Chiapas, and one of the few indigenous priests in Mexico, of the Tzotzil ethnic group. Defender of the poor, he was assassinated on October 20th just after celebrating the Eucharist.

In the diocese of San Cristóbal, since his ordination in 2002, he had always stood out for his simplicity and closeness to the poor and disadvantaged, especially those who belonged to his Tzotzil ethnic group, a group descended from the ancient Maya. He was a great supporter and promoter of peace in a city where violence is endemic and where murders and kidnappings abound and often go unpunished.

Father Marcelo was a great supporter and promoter of peace. Photo: SweFOR

Father Marcelo Pérez, just forty years old, in the years of his priestly life, was always attentive to the cry of his people. On many occasions, he was the only one to bring to the attention of public opinion the situation of indigenous peoples who have always been rarely seen and still less heard in Mexican society. The lack of attention, support and valorisation of indigenous cultures was not only a matter of the past or the colonial era but is still a reality today that has concrete consequences in human, educational, health and cultural terms. In large sectors of Mexican society, indigenous people are still considered an inferior and second-class group. This reality is often so accepted by the indigenous people themselves that sometimes they even try to hide their origins, instead of being proud of their language and culture.
Father Marcelo was a great defender of all these values: he spoke the indigenous language fluently; he spread the culture and tried to make the so-called güeros (whites) appreciate the indigenous communities among which they had grown up. He was a courageous promoter of the richness of the original Mexican peoples.

Poster: Alter-native

Father Marcelo had made a great choice as an indigenous priest: to be always present in the outskirts and especially in that of San Cristóbal de Las Casas, where the indigenous communities are more numerous. For this, he was killed.
The Bishop Emeritus of San Cristóbal de las Casas, Cardinal Felipe Arizmendi Esquivel, expressed his deep sadness and recalled that Father Marcelo was one of the first indigenous priests from the Tsotsile ethnic group that he ordained. “He always worked for justice and peace among the indigenous peoples, especially in Simojovel, and accompanied the victims of internal violence in Pantelhó,” said Cardinal Esquivel.
According to the Cardinal, the priest never engaged in party politics, but always fought for respect and justice between communities: “He fought for the values of the Kingdom of God to come alive in the communities. The values of truth and life, holiness and grace, justice, love and peace.”
In a communiqué, the Mexican Bishops’ Conference on the priest’s violent death, signed by its President Rogelio Cabrera López and its Secretary General Ramón Castro said: “Father Marcelo Pérez was a living example of priestly commitment to the neediest and weakest in society. His pastoral work, which was characterized by his closeness to the people and his constant support for those most in need, leaves a legacy of love and service that will remain in the hearts of all those he touched through his ministry,”

Father Marcelo was buried in the courtyard of the parish house of the church of San Andrés Apóstol. Courtesy: Cuartoscuro

The communiqué continues:  “The murder of Father Marcelo not only deprives the community of a pastor who was committed to his people, but also silences a prophetic voice that fought tirelessly for peace, truth and justice in the Chiapas region. Marcelo Pérez was a living example of priestly commitment to the neediest and weakest in society.”
Finally, the bishops are calling on the authorities to “conduct a comprehensive and transparent investigation that will lead to clarifying this crime and bring justice to Father Marcelo Pérez,” and “to take effective measures to ensure the safety of priests and pastoral workers” and “to redouble their efforts in the fight against violence and impunity that plague the Chiapas region” and the country in general.  (Open Photo: Celam)

Luis Jiménez

 

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