South Sudan's Challenge

South Sudan's Challenge
Healing & Reconciliation

Wednesday, September 27, 2017

Beware of Misguided Loyalties

MISGUIDED LOYALTIES


Real love and real loyalty never say: This is my family, my country, or my church – right or wrong! Instead, when things are wrong, they tell us to show love and loyalty not by protecting our own, but by confronting what’s wrong.

That’s the biblical tradition of the prophets. They loved their people and were fiercely loyal to their own religious tradition, but they were not so blindly loyal so as to be uncritical of the real faults inside that religious community. They were never constrained by false loyalty so as to be blind to the sins within their own religious structures and remain muted in the face of those faults. They never said of their religious tradition: Love or leave it!  Instead, they said: We need to change this – and we need to change it in the name of loyalty and love.

Jesus followed in the same path. He was faithful and loyal to Judaism, but he was not silent in the face of its faults and wrongdoings in his time. In the name of love, he challenged everything that was wrong.

Jesus would be last person to teach that loyalty and love mean never criticizing your own. Indeed, he de-literalizes the meaning of family, country, and church and asks us to understand these in a higher way. He asks: Who is my mother and who are my brothers and sisters? And he goes on to say that these are not to be defined by biology, country, or religious denomination. Real family, he says, is made up by something else: by those who hear the word of God and keep it, irrespective of biology, country, or religion.

Consequently biology, country, and religion must be criticized and opposed whenever they stand in the way of this deeper union in faith and justice.

For Jesus, faith and justice are thicker than blood, country, and church. Genuine love and loyalty manifest themselves in a commitment to challenge things that are wrong, even when that means seeming to be disloyal to one’s own.


Tuesday, September 26, 2017

South Sudan Aid Challenge...

New aid plan needed for South Sudan

Samuel Oakford 
Freelance journalist based in New York, and regular IRIN contributor
Intense frustration is building across the aid community that despite its best efforts it has been unable to dent the catastrophic levels of suffering in South Sudan, worsened by war and a political class that doesn’t seem to care.
"Every year we gather and we hold this meeting on South Sudan,” International Organization for Migration chief William Swing said at UN headquarters last week. “The conclusion is always the same: It cannot get any worse. And each year we come back – in fact it has gotten worse.”
The stock taking, part of a high-level meetingon South Sudan’s crisis held on the sidelines of the UN’s General Assembly gathering, was so awful that some aid officials are exploring alternative ways to alleviate the misery.
“I think we all feel that we are making far greater efforts to support, feed, look after the people of South Sudan than their government and their own leaders,” said one Western diplomat. "I think the frustration played out throughout the entire week.”
The metrics of suffering in South Sudan are shocking. Around 7.5 million people, or 60 percent of the entire country, are in urgent need of aid – 1.4 million more than a year ago.
The number of people displaced by the conflict between President Salva Kiir and his former vice-president Riek Machar has surpassed four million, including two million who have fled the country.
Mark Lowcock, the newly-installed chief of OCHA, the UN’s office for emergency aid coordination, said famine has been narrowly averted in northern Unity State, but "the conflict has caused the number of people, just one step away from famine, to increase from one million to at least 1.7 million since February."
And then there is a cholera outbreak – South Sudan's worst ever, which particularly impacts the displaced.
"There is a recognition that something must change, and we can't find ourselves in a year from now in the same place," Abby Maxman, president of Oxfam USA, told IRIN.

The challenges

As the civil war splinters the country into armed militia fiefdoms, it makes the task of humanitarian delivery far more complicated and dangerous.
Aid convoys travelling from Juba to Yambio in the southwest of the country have to negotiate with “12 different groups” along the road, said David Shearer, chief of the UN peacekeeping mission in South Sudan, known as UNMISS.
UNMISS is overstretched and has proved unwilling to challenge government or rebel soldiers blocking humanitarian access. On several occasions it has also failed to effectively protect civilians sheltering in UN camps.
Fewer than 700 of what was meant to be a more robust 4,000-strong Regional Protection Force, authorised by the UN Security Council a year ago, have arrived.
They are sorely needed. One of the most disturbing figures is the number of humanitarian workers who have been killed. Eighteen have so far lost their lives this year, bringing the total since the outbreak of the civil war in December 2013 to at least 85, said Lowcock. 
South Sudan's First Vice President Taban Deng Gai suggested at the UN last week that aid organisations were putting themselves at risk by not asking the government for protection.
"All armed actors must stop violent attacks on aid workers," said Norwegian Foreign Minister Borge Brende. "It is just terrible that people that really come to South Sudan... and really try to support people in dire need [are] killed."
But in his next breath, Brende added: "the international community has to continue its humanitarian support."
Therein lies the dilemma: how to continue assisting the millions of South Sudanese in need, while having only limited leverage over the warlords pursuing the war.
There is a long history of aid and donor money being pilfered and skimmed by the country’s elite. In May, the government increased NGO registration fees six-fold to $3,500.
“Arbitrary and exorbitant taxes, burdensome regulations, and outright egregious rent-seeking behavior towards NGOs slows the effectiveness and efficiency of humanitarians in South Sudan,” said Rob Jenkins, acting assistant administrator at USAID.

What can be done?

South Sudan was ushered into existence in 2011 with a large push from Washington. The United States remains the top humanitarian donor, spending over $700 million this year. Efforts to reform the aid system would therefore need Washington’s support.
There seems to be willingness to at least explore options. In early September, USAID Administrator Mark Green told Kiir the US would be “undertaking a complete review of our policy towards South Sudan,” according to an interview with the Washington Post.
“It’s not a binary choice. There are some pretty significant downsides – politically and in terms of delivery itself – with the current approach to humanitarian assistance,” said Payton Knopf, coordinator of the South Sudan Senior Working Group at the US Institute of Peace, and former head of the UN Panel of Experts on South Sudan.
“That does not mean, however, that the answer is to stop humanitarian operations. There are alternatives,” he told IRIN.
Knopf recognised that “by far and away the preponderance of violence in the country, and the preponderance of obstruction, is being committed by the government.”
So, “there needs to be far more reflection on conditionality and taking a much stronger, more unified line towards the government,” he said.
But is the political will really there to, for example, divert assistance through a friendlier third country?

Bypassing Juba

Some aid officials in New York cited the example of Operation Lifeline Sudan, a massive relief operation into southern Sudan run through Kenya, Ethiopia, and Uganda in the 1990s, as a potential alternative model of aid delivery.
A similar approach now would mean bypassing Juba in the flow of aid and money to the needy.
But OLS had a logistical imperative and was founded on a negotiated agreement between Khartoum, the then-rebel SPLA, and the aid community. Circumstances are different now.
The government in South Sudan jealously guards its sovereignty, and already accuses the UN system of siding with the rebels.
"I don't see any real appetite for cutting or shifting humanitarian aid," said a regional analyst who asked not to be named due to their work with a Western donor.
The fear is that there could be retaliation by the government if conditionalities over access were introduced.
"The difficulty with conditionality is that it's got to work on the basis that the people on the other side of the table care,” said the Western diplomat.
“The South Sudanese authorities seem to feel immune to conditionality because they seem to think if you don't feed our people that's fine."

Saturday, September 23, 2017

25th Sunday in Ordinary Time (A)

Short Reflection for the 25th Sunday of the Ordinary Time (A)

Readings: Isaiah 55: 6-9; Philippians 1: 20 – 24. 27a; Matthew 20: 1-16a

Selected Passage: “Take what is yours and go. What if I wish to give this last one the same as you? Am I not free to do as I wish with my own money? Are you envious because I am generous?” (Matthew 20: 14-15)

Meditation: Heaven is NOT the fruit of our merit or work. It is the fruit of God’s mercy and generousity.  God is kind and merciful. He deals with us according to our needs. And no one is considered a latecomer in the kingdom of God.  God has room for everyone. We do not fault God for saving all.  Do we?

www.badaliyya.blogspot.com

DHIKR SIMPLE METHOD

Dhikr is an Arabic word which means REMEMBRANCE.

1st step: Write the text in your heart.

2nd step: Let the text remain always in on your lips and mind - RECITING the text silently as often as possible...

3rd step:  Be attentive to the disclosure of the meaning/s of the text in your life.

Tuesday, September 12, 2017

24th Sunday in Ordinary Time (A)


Readings:  Sirach 27: 30 – 28:7; Romans 14: 7-9; Matthew 18: 21 - 35

Selected Passage: “Then Peter approaching asked him, "Lord, if my brother sins against me, how often must I forgive him? As many as seven times?" Jesus answered, "I say to you, not seven times but seventy-seven times.” (Mt. 18: 21-22)

Meditation: How many times should I forgive people who have offended me? The gospel challenge is to forgive them as often as they ask.  This is tough! But the very message of Christianity is, precisely, to love and forgive without LIMIT!  Yes, it is about forgiving one’s brother and sister who hurts us many times. For Christ, there is NO limit to forgiveness. www.badaliyya.blogspot.com

DHIKR SIMPLE METHOD

Dhikr is an Arabic word which means REMEMBRANCE.
1st step: Write the text in your heart.
2nd step: Let the text remain always in on your lips and mind - RECITING the text silently as often as possible...
3rd step:  Be attentive to the disclosure of the meaning/s of the text in your life.



Monday, September 11, 2017

Islam and the West: Encounter or Clash?

Islam and the West in Europe: Encounter or Clash?
The growing presence of Muslims in Europe raises the question of compatibility between different views in the public sphere
Javier Maria Prades López | Oasis. 07 September 2017

The latest report by the Pew Research Center offers surprising data on the evolution of religions: Christianity currently represents 31.2 percent of the world’s population and Islam 24.1 percent. It is estimated that by 2060 Christianity will reach 31.8 percent, against 31.1 percent reached by Islam. The statistics predict that by mid-century the two religions will have roughly the same number of followers as well as that, together, they will comprise nearly 63 percent of the world’s population.

The evolution of each of the two religions and their mutual relationship is therefore of great interest for the social debate in the West. In fact, Islam preaches a form of monotheism that intends to reform and overcome the Jewish-Christian monotheism, besides also claiming to be a universal truth, differently from the religions of the Far East, for instance. For this reason, the growing presence of Muslims in Europe opens once again the question of the compatibility between different worldviews in the public sphere. Is an encounter between the West and Islam truly possible, or are they condemned to clash?

European societies struggle in dealing with this delicate situation, with obvious internal differences that cannot be dealt with here. In general terms, popular culture has undermined universal anthropological claims, especially those of the religion lived out in the West: Christianity. Following the Reformation, the cultural and political unity of the medieval faith broke into parties that fought wars with devastating effects on social life. For this reason, modern philosophy was born – among other things – with the intention of overcoming confessional divisions and maintaining some form of universal reference point that would guarantee coexistence.

At the end of the process, the universal value of Christian faith was challenged, while alternative forms of secularized universality started to appear. Thus, Reason, Science, State, History, Race and Market took God’s place. Nevertheless, there is often talk of “unsatisfied modernity”: the unquestionable technological and scientific progress of Western Europe, its very high level of economic and social development (which many envy) has not been accompanied by a comparable progress as far as questions on the meaning of life and God are concerned. The two atrocious wars of the twentieth century and totalitarianisms spread a dark shadow over Europe.

Even Islamic culture, however, is struggling to be an appropriate interlocutor. Recent years’ “revolutions” rose indeed from the fact that in these societies the need for freedom and other economic and social rights emerged. Uprisings were born in conditions of severe poverty and the lack of opportunities, particularly in terms of jobs. This demand for effective, concrete freedom can be perceived as a threat to religious universality, which is bound to the social order to the point that religion can appear to be a form of belief subordinate to that order. Islam will have to face this demand for freedom, and especially religious freedom, which is asking to thoroughly examine the understanding of human dignity. By claiming greater civil participation, the question raised will be about the kind of man who can be at the center of the third millennium. And this question is crucial in the West as well.

Right now, there are more questions than answers, both in the Western and Islamic world. The Muslim presence in Europe reveals that we do not share an answer about the universal value of anthropology and, in particular, of religion.

Starting from the inalienable social and legal achievements of recent centuries, it is necessary to revise the model that has been in force so far, since it is unable to meet the challenges posed by the growing Muslim presence. And vice versa, the long journey of the West can offer very precious elements to the Muslim world. A kind of Christianity that is alive represents an exceptional opportunity for Islam and, in turn, Islamic universalism forces us to rethink the reasons behind the anthropological and cultural crisis that the West with its Christian tradition is living.

Everyone can see that the coexistence between Christians and Muslims has been very complex and sometimes even extremely violent. Christians and Muslims are still suspicious of each other. Pope Francis’ historic visit to Egypt pushes us to decide whether we want to perpetuate this mutual exclusion or if we are willing to favor a culture of the encounter, supporting the “process of hybridization of civilization and culture” (Angelo Scola), starting with experiences of real relationships, however conflicting they might be, which already exist in Europe and the Near East.

The challenge goes beyond the essential safety and security measures. It requires personal implication. It is not even enough to simply provide humanitarian assistance; it is necessary to learn how to mutually accompany, listen, and explain, through patient dialogue and education, as the Pope suggests: “Education indeed becomes wisdom for life if it is capable of ‘drawing out’ of men and women the very best of themselves, in contact with the One who transcends them and with the world around them, fostering a sense of identity that is open and not self-enclosed.”1

The Pope’s gesture does not allow us Christians to be disinterested in the present moment. It is up to us to witness to everyone, and in the first place to all Muslims, that universal truth and freedom are bound together. They will either stand or fall together. Their most perfect relationship is that of love: “Nothing conquers except truth; the victory of truth is charity” (St. Augustine). The Pope’s journey calls into question the crystallized aspects of our conventional form of living the faith in our society, and urges us to start a process of encounter and education. Each encounter worthy of this name changes its interlocutors. Will change be possible so that this open identity will contribute to the good life of all? Many of our Christian brothers in the East and the West, and many Muslims, are waiting for this.

[This article was published on the Spanish newspaper ABC on Monday, June 12, 2017 - page 3].

1His Holiness Pope Francis, Address to the participants in the International Peace Conference, al-Azhar Conference Center, Cairo, 28 April 2017

Friday, September 8, 2017

Words Matter....

By Liza Clifford
(UK-based journalist and documentary filmmaker specialising in international justice issues.)


5 September 2017
“South Sudan terrorists need to be killed in order for peace to reign. Lawful killing has been practised by states since time immemorial.”
These are the words of Gordon Buay, deputy chief of mission at South Sudan’s Washington embassy, as posted on his Facebook page. Buay claims he’s simply defending his government, but some of those working for peace in South Sudan call it hate speech and accuse Buay and other prominent figures in the diaspora of fuelling the terrible conflict in this newborn nation.
But how much influence does angry writing on social media thousands of kilometres away from the fighting actually have in a country with limited internet and mobile phone penetration? About 21 percent of South Sudanese have phones and around 17 percent can get online – but these people are mostly those in towns, leaving rural communities largely excluded from tweeting, liking, and sharing.
Theo Dolan, director of PeaceTech Lab Africa, which works to reduce violent conflict using technology, media, and data, believes words do matter. He says PeaceTech’s research has shown that online hate speech – mainly coming from South Sudan’s diaspora in the US, Canada, the UK, and Australia – is contributing to the violence.

“The guys on the ground in Greater Upper Nile [one of the conflict’s front lines] may not have Facebook, but they have large family networks,” said Dolan. “They use their phones but also interact with their peers in person. They can spread the [hate speech] regardless of whether they have access to internet or not.”
Achol Jok from the #defyhatenow project, which works to counter online hate speech, agrees that the diaspora’s influence on the conflict is strong and says its writing is being passed on by word of mouth and phone calls.
There is the perception if you live in the West you are educated and better informed,” she said. “When they write something or say something it is difficult for people to differentiate between what is true and what is not.”

Born to rule

A famine has been declared in parts of South Sudan caused by the civil war, which began in 2013 when President Salva Kiir, a Dinka, accused then vice-president Riek Machar, a Nuer, of plotting to overthrow him.
The Dinka and the Nuer are the country’s two largest ethnic groups. Their leaders are accused of having “born-to-rule” mentalities that not only discriminate against other communities but have also led to atrocities being committed by their soldiers and allied militias on the basis of ethnic targeting.

South Sudan has splintered into ethnic fiefdoms. The UN office coordinating humanitarian aid estimatesmore than 3.86 million people – one in every five South Sudanese – have fled their homes, including 1.89 million internally displaced people.

Dolan says Facebook, WhatsApp, and to a lesser extent YouTube and Twitter, are all popular with those in the diaspora who are spreading messages of hate.

-->


But not everyone sees the link between social media and the violence of the civil war.