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Editorial
Our focus in this issue of Africa Update is on South Africa and
Somalia. African philosophy should be a major influence on the
curriculum in African countries, in the context of a holistic approach
to learning, argues Dr. M.T. Gambo of the University of South Africa.
The community should no longer be marginalized in the learning process,
and, the experiences, skills and expertise from that sector should
become an important aspect of the curriculum. Such a curriculum should
also pay attention to mathematics, the natural sciences and technology,
with major emphasis on community service, needs and goals.
At present, Somali piracy has gone beyond the Red Sea into the Indian
Ocean, the latest victim being a Chinese bulk carrier, 700 nautical
miles off the coast of Somalia. But what triggered this tragic trend of
events in the first place? Mohammed Waldo points to the decades of
illegal fishing and industrial, nuclear and toxic waste dumping in
Somali waters by Western countries and others, following the collapse of
the Siad Barre regime in 1991. He concludes with some recommendations,
including the creation of a joint United Nations and Somalia agency
aimed at solving the ongoing problem. His article was written before
this latest round of piracy.
This issue of Africa Update concludes with reflections on two notable
events related to Africa’s past, and more interviews from
the Harlem Book Fair of 2009.
Dr. Gloria Emeagwali
Chief Editor
Return
to Table of Contents
The Afrocentric and Africa- Centered
Curriculum: A quest for relevance
M. T. Gumbo
Department of Further Teacher Education
University of South Africa
Introduction
There is a close link between culture and education. Curriculum can be
viewed as a transmission tool for culture. Niewenhuis (1996) and
Thompson (1981) argue that education should not be divorced from its
cultural and social context. Ade Ajayi (1992), Anim (1992), Anwukah
(1992), Grundy (1987), Kizza (1999), Lalonde and Morin - Labatut (1993)
view education from a cultural context – a system that a society, in the
course of its history, evolves to generate skills, knowledge, ideas and
attitudes necessary for its survival to sustain continuity, renewal and
growth of that society. Kelly’s (1986) assertion of the function of
education can be understood in the light of protecting the oppressed
cultures from the oppressive cultures – to protect individuals from the
impositions of dominant cultures in the society, to encourage the
development of different value and culture systems.
The link between culture and education can be illustrated through the
etymological concept of culture. According to Kelly (1986), the very
etymology of the word culture with its horticultural, agricultural, etc.
connotations, for instance, implies a very close relationship with
education. The Latin version of the term culture is cultus of which the
earliest meaning used to be cultivation in the sense in which we find it
used in agriculture, horticulture and silviculture (Kelly, 1986). Later
the meaning shifted to refer to the control of natural growth, to the
bringing of certain kinds of growth in nature. Educationally then, it
means the cultivation of learners for educational excellence so that
they do not become cultural misfits in their own contexts. It follows
that different societies in their own cultural ways grow their children
in regard to skills, technology, science, history, literature,
philosophy, values and ways of life to the young (Kelly, 1986; Lawton,
1975; 1982). Curriculum is therefore an enabling tool to sustain and
advance knowledge, skills and competence from a cultural point of view.
It passes along the cultural code from one generation to the next as DNA
does the genetic (Martin, 1993). Waghig and Schreuder (2000: 86) cite
Marrow who declares: “education deepens a person’s understanding of his
life and the world, including the cultural world in which he lives. That
is not to be achieved by locking him behind closed doors into a
particular culture.”
Curriculum is partly a selection of content and experiences from the
cultural realities out there. It is conceived in this way to strike a
balanced representation of the cultures prevalent within the society. It
should be designed, planned and practised in such that it serves the
interests of the existing cultures, especially the historically
oppressed cultures. Lawton (1975: 6) attests, “certain aspects of our
way of life, certain kinds of knowledge, attitudes and values are so
important that their transmission to the next generation is not left to
chance in our society.” This attestation highlights an important
relationship between culture and education – culture is educationally
transmitted, culture is learned, and culture is shared. Culture is
therefore a commodity in which schools quarry their content for
education (Stenhouse, 1981). The cognitive activity is inseparable from
its cultural milieu, hence every society educates its younger generation
as a means of passing down its socio-cultural attributes that guide what
a child learns and becomes (Jegede, 1998 citing Glaser). Culture
subsumes all we undertake and, according to Jegede (1998), even science
and technology education are human enterprises that involve the
transmission of cultural heritage. By implication, teachers and other
role-players in education should understand the fundamental culturally
based beliefs about the world that learners bring to class, and how
these beliefs are supported by learners’ cultures (Jegede, 1998).
As learners belong to cultures outside the school, so should the
curriculum that they learn in school acknowledge the realities of their
cultures (Jackson, 1999). This teaches us that the school serves as a
distribution of the learning experiences rather than a manufacturer
thereof, demonstrating its perfect correlation with the cultural
reference outside the school for what it teaches (Stenhouse, 1981). It
is therefore incumbent that the process and efforts of curriculum
design, development and practices take into account the multiplicity of
the cultures reflected in the society, and not just ever predominantly
elevate Western culture. Furthermore, it is important to realise that
the history of mankind pivots upon his interaction with environment. He
interprets this interaction in various ways. In doing this then, he
acquires a degree of mastery over his environment. Thus, the
accumulation of many generations’ interaction with the physical
environment is called knowledge (Lawton, 1982). As a result, each
culture’s generation has a threefold task, that is, to efficiently learn
the knowledge acquired by previous generations, to add to it or modify
interpretations, and to pass this improved knowledge onto the next
generation (Lawton, 1982).
Amadou-Martar M’Bow (1992) relates an African perspective on the
function of the school. The view is that the school is supposed to be
regarded as a privileged centre for the transmission and perpetuation of
the cultural heritage of every people. In Amadou-Martar M’Bow’s (1992)
view, experience has shown that efforts to increase the level of
scholarisation and literacy can only have limited success so long as
they fail to blend into the realities of everyday life. This is because
those that are taught are and should not be perceived as lifeless
objects to pump content into but live beings who are engaged in daily
life practices in their environment with a potential to share their
accumulated knowledge and skills. Consequently, education should
be made more effectively and easily adaptable to the natural, cultural
and human environment it is meant to serve (Amadou-Martar M’Bow, 1992).
Specifically on Africa, Amadou-Martar M’Bow (1992) argues that school
subjects frequently have nothing to do with the world familiar to
African children. Technology education is specifically implied in this
instance, as Amadou-Martar M’Bow (1992: 14) contests, “it is from this
concern about the nature of subjects being offered to African children,
that the curriculum of technology education must be examined.” It is
true that technology education today is indispensable if we are to cope
with challenges of the future. It is also true that greater emphasis
should be laid on it at all levels and in all types of teaching right
from the nursery. However, it is equally important to question the
relevance of its curriculum to the needs of indigenous communities,
their problems, and the social and human values by which they live.
Indigenous knowledge and techniques have a role to play in this instance
(Amadou-Martar M’Bow, 1992).
A need arises, then to explore the Afrocentric and Africa centered
perspectives on the curriculum.
Afrocentric and Africa centered curriculum perspectives
The Afrocentric and Africa centered curriculum can be expressed through
an Akan term, Sankofa. Tedla (1995: 1) defines Sankofa as “return to
the source and fetch”. The source in this case is African culture,
heritage and identity. It implies that, as we forge forward into the
future, we need to reach back into our past and take with us all that
works and is positive (Tedla, 1995). The idea is not to suggest a
trapped-in-the-past approach to curriculum. Rather, it is about the
progressive call to acknowledge and promote African culture, heritage
and identity. Many tertiary institutions are now repositioning
themselves to embark on African relevance in their programmes. An
example is that of Unisa, which encapsulates Africanism in its vision
and mission statement. The challenge is now to practically infuse it in
the programmes being offered. This approach should also be embraced
right from schools so that learners are better prepared by the time they
come to the tertiary institutions. In this way they will engage
meaningfully with programmes that they will be offered. The curriculum
policy documents are informed by this approach in terms of the
curriculum principles (Gumbo & Mapotse, 2007). For instance, one of the
curriculum principles is “valuing of Indigenous Knowledge Systems”. In
the light of this, Amadou-Martar M’Bow (1992) advises the revival of
more dynamic elements of Africa’s traditional heritage in terms of
today’s challenges with a critical and forward-looking attitude.
The point being made here is the need to effect curriculum that is
versed in African philosophy and indigeneity (Daun, 1992; Mazrui and
Wagaw, 1985; Tedla, 1995). The Sankofan concept of education promotes
increased understanding and appreciation of the sensibilities,
experiences and creations of continental and Diasporan Africans (Tedla,
1995). It is education that places Africa and African values at the
centre of African people’s lives. The values and criteria it uses for
judging African people’s work, behaviour and creativity is African (Tedla,
1995). It prepares learners to live and contribute meaningfully in the
African world. According to Tedla (1995), such education adopts skills,
principles, thoughts, strategies, practices, expressions, ideas and
words from antiquity to the present, from the continent to the Diaspora.
Thus, the purpose of Sankofan education (Tedla, 1995) is to:
- empower African people,
- reclaim the brothers and sisters who are being lost
to alienating educational systems, to prisons and
individualism,
- reclaim African history which has been omitted,
hidden, distorted or suppressed, and
- teach African indigenous crafts, technologies and
medicine to the young. It also stands to inform, skill
and benefit everyone else about the undistorted
realities of Africa from a multicultural point of view.
The basis for such teaching and learning is espoused by Jegede (1998)
It is related to the background of the learner: The learner hails from
an African society and background. The curriculum offered him should as
such take into serious cognisance the African lived world within him. He
will develop interest in the teaching and learning activities that he
can better identify to from his lived milieu.
- It is practical and it involves learner
participation: The curriculum that acknowledges the
Africanness of the learner will carefully embrace
teaching and learning activities that speak relevantly
to the world of the learner and as such will instil a
motivated participation in the learner.
- It incorporates local ideas and examples: Careful
observation of the learner’s world is a platform for
gathering ideas and examples that can offer a curriculum
rich with African reference and relevance.
- It uses material resources within the immediate
environment: The material and resourceful environment
that learners are part and parcel of need to be tapped
into to provide the learner support materials. African
communities who are custodians of such rich environments
are more than prepared to avail them for teaching and
learning.
- It takes place anytime, anywhere, anyhow and with
due consideration to seeing the environment in holistic
terms: Open classrooms are ideal for this kind of
approach to curriculum. With well planned collaboration
with the communities that learners are part of, a
community-based learning can be realized where learners
are assigned with activities that most of the time
engage their communities. Later on they will then
graduate to be a perfect fit in their communities.
- It uses all competent people within the community as
educators and instructors: This is where a partnership
with community members, especially the elders who
command rich knowledge, experiences and skills, can be
forged. By Western standards these community members are
labelled as illiterate when they have so much to offer.
Pondering on what makes one an African, Tedla (1995) anchors any
educational effort on Africanised academic excellence, spiritual
development, physical fitness and health and community development.
These are outlined subsequently:
Academic excellence is about:
- creating a new form of education whose content
reflects the reality and needs of African people;
- combining abstract learning with practical
learning and book learning with experiential learning;
- involving the entire community in the
educational process by making the local communities
actively participate in shaping their educational
destiny;
- producing communities of scholars and learners who
are Africana-oriented;
- forming study groups which focus on expanding
knowledge about African people and creating new ways of
solving problems;
- avoiding purely individualistic and
competitive approaches to education, for education is
communal by its nature, to enable one to live in harmony
as a contributing member of Africa and world
communities.
Spiritual development
To Africans, spirituality permeates all aspects of life. Since this is a
sacred world, reverence for life dictates that everyone acts right by
each other. This means that spiritual education must include the
development of character of virtues that are related to:
- respect for life, i.e. to preserve, nurture
and affirm the life that surrounds us;
- taking care of elders, orphans and the weak;
- learning from the wisdom of elders;
- being generous, honest, just and diligent;
- striving for excellence in everything one does;
- fighting oppression with a clear heart and strong
spirit; and
- believing in the community, in self, and in life.
Community development is about:
- understanding the inseparability and the
complementarity of the individual and the community, men
and women, young and old;
- showing respect for elders;
- building and maintaining strong family ties;
- participating in the political, economic and
educational life of African traditional communities;
- taking full control of the education of African
children and ensuring their mastery of many practical
skills that include indigenous crafts, technologies and
medicine;
- changing the content that is taught to African
children so that it reflects the values and needs of
African people;
- learning and teaching all that is positive in
traditional leadership and governance;
- striving to minimise individualism and
competitiveness;
- participating in providing voluntary community
service on an on-going basis; and
- realising that adults and elders have a duty to
mentor the young.
Physical fitness and health entail:
- teaching of preventative health measures;
- reorientation towards food that is currently proven
to promote good health;
- learning from African women in agriculture about
naturally cooked food as a community involvement; and
- learning activities which include African methods of
teaching and games.
These anchors are proclaimed bearing in mind that we cannot conceal
the fact that over the millennia, Africans have distilled and encoded
their experiences and philosophy in countless ways, i.e. African
experiences and philosophy are found encoded in their symbols, rituals,
designs, artefacts, music, dances, proverbs, riddles, poetry, drum
texts, architecture, technology, science and oral tradition (Tedla,
1995). These are very much live in their daily contact with their
environment. They are expressed when they sing, when they gather
together, when they perform community functions, in their family chores,
etc. Africanness is self-expressive in these forms.
Core aims and values
Afrocentric and Africa centered education
It enables a person to understand the bondedness of cosmic life and the
primacy of affirming life, to understand one’s place and role in the
family, the community and creation (cosmic life), and to gain the
various skills necessary to become a contributing member of the
community. As a transmitter of skills and knowledge, indigenous African
education aims at teaching the various professions, technologies,
sciences, art, music and traditional laws and governance of Africa,
essentiality of the community for one’s own survival and the formation
of one’s identity as a person, transformation of one from being an
unincorporated entity at the periphery of communal life (during infancy
and childhood), to one who is an integral part of the community body (in
old age), change of one’s orientation from “I” to “We”, from
individualism to communalism, lifelong journey of preparation for
communing and fusing with the whole of life, development of virtue and
character – to produce a person who is honest, just, respectful,
skilled, cooperative and who lives according to the social order of the
community. Learning is rigorous, based on the habit of physical
exercise, apprenticeship in trade, a religious upbringing, a respectful
attitude toward one’s elders and active participation in the community
life. All these are indispensable conditions for any African wishing to
be considered a person of consequence. Its seven cardinal goals are to:
- develop the child’s
latent physical skills,
- develop character,
- teach respect for
elders and those in position of authority,
- develop intellectual
skills,
- acquire specific
vocational training and develop a healthy attitude toward honest labour,
- develop a sense of
belonging and encourage active participation in family and community
affairs, and
- understand, appreciate
and promote cultural heritage of the community at large.
Western education
It aims at producing Western styled leaders, bureaucrats, intellectuals,
technicians, professionals and military persons who are supposed to
articulate development strategies and carry out the task of nation
building. It transmits the liberal values and behaviour deemed essential
for a modern state – liberalism, champions, individualism, secularism
and materialism. Individualism gives primacy to individual interest over
community centredness. It mismatches what is taught in school and the
community as though the community had nothing to do with African
personhood or identity. Schools are isolated and fenced away from the
vast majority of African people. Subjects and languages of learning are
not intelligible to parents and the community because they are not
connected to African life. The focus is on the hierarchy of highly paid
jobs that lie outside the security of traditional community. The rich
experiences of elders and other traditional specialists are rendered
useless. If elders want anything from the modern sector, they have to
turn to the newly educated young for advice, permits and funding and
they are often patronised or treated condescendingly. Through modern
education industrialisation and urban life are accorded high value as
symbols of advancement. Traditional music and dance are not appealing to
the “educated young” as those coming from overseas, as products produced
outside matter more than those produced on the continent. It imparts
polarised values. Morality, virtues and character-building have little
or no place in the school curriculum. Intellectuals and other educated
professionals by Western standards are held in higher esteem than the
traditionally educated leaders and professionals. Virtues such as
generosity, honesty, diligence in work, perseverance and a sense of
responsibility for others are not taught directly – African youth
graduate without understanding their responsibility to building their
communities. Values are out of touch with African realities and are
impractical and alienating because the formal education system runs
counter to the core concepts and values of traditional life.
Period of learning
Afrocentric and Africa centered education
It is a lifelong learning based on the following three phases of life:
Infancy to puberty (from birth until about the age of 12 or 13)
This phase is divided according to the developmental stages. The first
is from the time of breast-feeding. The second is from the time of
weaning, a period associated with the appearance of milk teeth up to the
appearance of permanent teeth. The third stage extents from this point
to the onset of puberty. It starts with verbal and non-verbal teaching
(physically, affectionately, emotionally). From the time of birth, the
baby is held, embraced, washed, fed, cuddled, cooed at, sung to,
showered with kisses and blessings, and admired by family, kin and
neighbours. The community, through family members, kin, friends and
neighbours has a claim to the infant, for it is the baby of the
community. As the link between the past, the present and the future, the
baby is the living proof of the immortality or continuity of the
lineage, the family, the parents. Ceremonies and rituals are held to
mark points of one’s first stage in life following birth. The taking of
the baby outside the house is also cause for celebration. The naming of
the child is very important and carries varying degree of ritual or
celebration. The name often reflects the circumstances surrounding birth
and carries protective and life-enhancing messages. Circumcision and
baptism mark transition to personhood journey. The
Soul-father/God-father is appointed to be responsible for the moral
upbringing of the child.
Later, weaning and speech development through songs and talking by
family mother and members. Names of family members and their
relationship to it are taught. Once able to talk, the child learns
phrases of respect and greetings for elders, then days of the week,
household utensils, some plants, animals and insects until they are
mastered. The mother, as a primary teacher until age five or six repeats
songs and lullabies.
Older children are involved in word games (rhymes, tongue-twisters and
games for testing mental agility), singing and dancing. All these become
more difficult and challenging as children grow. The boys do wrestling
and gymnastics, etc. to strengthen their physical endurance, while girls
expand their repertoire of songs and dances. Playing out the behaviour
of grown-ups in their daily occupations and their periodic ceremonies is
very common. Both boys and girls are taught general knowledge until age
six or seven. From then on boys are close to their fathers to learn by
observing, listening and assisting in ways they are capable of helping,
e.g. garden activities like weeding or turning the soil, acquainting
them with names of various plants and roots and their uses, many fruits
and flowers, and about their family and their people’s lands as well as
teach them about the operations of councils and gatherings to which they
take them. Mothers centre girls in African womanity by teaching
responsibility as givers, sustainers and nurturers of life and keepers
and teachers of African culture. They assist their mothers through doing
and observing – raising poultry, milking cows, goats, etc. When engaged
in outdoor activities, they are shown various curative herbs and learn
trading skills from their mothers during market day. They learn weeding,
growing vegetables, harvesting the produce, etc.
Prepuberty through early adulthood (from about 12 to 30 years)
Education in this phase ranges from non-formal and unstructured to
formal and structured. Initiation process take place and there are
societies/learning centres that offer intermediate learning and
eldership education to produce titled and untitled leaders, royalties,
medicine persons, seers/diviners, traditional weather forecasters, etc.
Learners receive spiritual and physical education, knowledge of
geography which includes the fauna and flora of their region. Boys learn
swimming, running, climbing, wrestling, farming, fishing, hunting and
trapping animals, house-building, bridge-building, rowing, carving and
making of tools. They learn songs, dances, making of drums and other
musical instruments. They receive moral education – virtues, justice,
honesty and respect for elders. They are also taught self-reliance by
providing their own meals, kindling fire, bearing hardships without
complaining. At the end of initiation, the boy who entered the forest
dies (symbolically) and resurrects or is reborn (symbolically) as a man
into the adult world and he is received with singing and dancing. Girls
are taught gracefulness, cooking, child care, home care, diligence in
work and all the virtues, craft, gardening and farming, bead work,
spinning, dyeing cloths, etc. At the end of initiation they are received
ceremonially into adulthood, wifehood and motherhood. Education during
this phase extends through mentoring or apprenticeship with an
accomplished specialist(s), e.g. master drummer, craft person, etc. It
is through experiential learning by observing and participating in
community work, and in ceremonial and festive gatherings.
Eldership education (from about 28 years to death)
Mentorship or preparation for eldership is more emphasised. One’s
standing in the community has become clear in this phase. There is
advanced teaching in spiritual matters, traditional governance,
customary laws, medicine, astronomy, metallurgy, etc. Eldership is the
crowning height of indigenous education.
Subjects learned
Afrocentric and Africa centered education
Traditional education does not compartmentalize learning. Thus, one is
taught many skills and knowledge (subjects). It combines physical
training with character-building and manual activity with intellectual
training. It is undergirded by the fact that knowledge encompasses
reason, emotions, concrete, abstract, practical, visible and invisible
realms. Thus, there are many ways of knowing through vast subjects –
history, lineage, geography, astronomy, healing or doctoring,
preparation of medicine from plants, animals and insects, agriculture
(teaching farming, fishing, animal care and rearing skills),
metallurgy/metal work, leather work, making of musical instruments,
mathematics (through variety of games), navigation, music dance,
spinning and weaving cloth, jewellery making, parasol making, beadwork,
learning activities in physical development (dance, wrestling, running,
jumping, sparring with sticks and shields, lifting weights and stones,
club-throwing). Moreover, there is teaching in developing one’s power of
observation and memory – helpful in rapid and complex mathematical
calculations, recognising the plants and animals that grow in one’s
environment, in recognising one’s herds of sheep, goats and cattle, in
becoming a medicine person, in becoming a hunter, and learning by heart
the history and traditional laws and rules of one’s people. As a result,
later, one has the opportunity to become a lawyer, a judge and a
peace-maker in the community. Observation and memory are also important
tools for mastering epic poems, long lists of lineages and for mastering
the sciences of Africa.
Western education
The primary education curriculum simply equips African learners with
smatterings of mathematics, general science, geography, history and
European languages. What is taught in schools is often left disconnected
and suspended from the learners’ African experience. Much of it is
concentrated liberal arts and humanities subjects. Very few of learners
who are enrolled in African third level institutions are in science and
engineering based disciplines. In mid-seventies there were 6.3% in
natural sciences, 0.4% in mathematics, 10% in engineering, 8.1% in
agriculture, forestry and fishing. In most cases, what enrollees are
taught in the liberal arts and humanities is Western thought and
experiences using Western models and methods of research. Africa’s
curriculum should be designed to address the needs of African farmers,
pastoralists, fishers, craft people and other rural workers. There
should be provisions for inter-Africa student exchange programmes in
various fields rather than African students being stolen to learn
outside. Curriculum should have the room for learning by doing. It
should integrate with practical projects, e.g. road construction,
aforestation, improvement of sanitation, etc. It should transcend being
a simple means for obtaining a job or economic gain. It should anchor
the young in the community and thus prevent alienation or anomy.
Methods of teaching and learning
Africa centered and Afrocentric education
They are based on oral and written instruction, symbols, stories,
proverbs, singing, dramatizing, observing, repeating, imitating,
memorizing and participating. Indigenous African education relies on
observation and memory – names of animals and plants, size and
type/shape of horns of animals. It also takes place through initiation
to advance bondedness of self, community and creation as a whole.
Initiation takes place in three phases of separation (from familiar
surroundings), transformation (abandon old thinking at new location,
habits and manners) and reincorporation (resurrection/reborn with new
knowledge, insights and skills).
Western education
They are based on lectures, reading, writing and memorizing. The methods
and learning are mostly confined to classroom to advance restrictive and
affectiveless atmosphere. Teachers are often distant and uninvolved with
their learners’ life. They perceive their responsibility as ending when
school hours are over. They feel no obligation to reinforce what is
taught at home and in the community. Classroom confinement eliminates
the opportunities of teaching through rituals, festive celebrations and
other types of activities that take place at wakes or funerals, market
places, in the building of houses, farming and harvest times. Teaching
materials in the school system are often imported from foreign
institutional materials – books, pencils, pens, rulers, erasers,
geometry sets and notebooks/exercise books.
Responsibility for education: Africa centered and Afrocentric education
There is communal responsibility. The education is a lifelong process
engaging everyone, as teachers and learners. The corps of teachers is
composed of young and old, and males and females alike. The importance
given to education is seen in the fact that the whole community takes
part in it in various ways – the individual intervention of any adult in
the education of any child, or the management of various aspects of
education, in varied and carefully defined circumstances, by elected or
designated members acting in the name or for the benefit of the
community. There is peer teaching – peers share their experiences, warn
one from repeating their mistakes and also show or explain to one what
one does not understand. The community sees to it that there are no
failures. There are only degrees of success, with everyone mastering the
minimum requirements for his/her age group. Learning takes place in the
home, the fields or farms, the gathering places, the marketplace, the
forest, caves or shrines, by the lake or riverside, at weddings and
festivities and funerals. Thus, life is schooling itself.
Western education
It is not quite clear who or what groups or organisations bear the
responsibility for the state and outcome of the Western-based education
because it operates independent of the traditional community seeking
very little, if any, input from its leaders and elders, i.e. there are
no elders on school boards or in the policy-making rooms to ensure that
all the positivity of traditional life is included in the curricula. The
numerous talented, knowledgeable, skilled and wise teachers of
traditional Africa are excluded from joining the ranks of teachers and
staff in the formal education system.
Implications for an Africanized curriculum
What do these contrasted views hold as pointers to an Africanized
curriculum? Let us first reflect on the fundamentals. An African
philosophy proclaims a responsive approach to the curriculum development
process and practice. This brings under spotlight curriculum designers,
curriculum developers, curriculum officials down to teachers in class.
The African learner’s academic excellence can only be realised through
the curriculum that nurtures and develops him in the dimensions of
physical, spiritual and community with an African philosophy being the
cornerstone.
It follows that the curriculum should adopt a holistic approach to the
learner’s life. The educational dimensions can be bridged by introducing
an open-class approach – learners and teachers literally interacting
with the communities by opening up to the community service, that is the
community servicing the learners as a source of knowledge, experiences,
skills, values and attitudes and not only the other way round. The
general orientation to community service is that of only institutions
doing something for the community. Within the context of African
philosophy the young need to learn more from the old outside of the
four-walled classroom. Elderly and other community experts could be
invited to share their knowledge, experiences and skills.
It is highly important to develop learners in maths, science and
technology against the false perception that was instilled in African
learners about such subjects being tough and insurmountable. However,
that should not compromise the need to develop the social and moral side
of learners otherwise Africa will ultimately develop economic giants on
one hand, who on the other hand will be moral dwarfs. We need economic
giants who are equally virtuous and have character. Optimally education
must also advance the spirit of ubuntu through the open-class policy so
that learners can learn from elders important human values like respect,
love, responsibility, discipline, etc. The elderly wisdom should inform
efforts to re-instil ubuntu. The National Curriculum Statement is poised
to target learner competencies through learning outcomes in the areas of
knowledge, skills and values and attitudes. Such curriculum needs to
respect the pre-knowledge that learners are presumably enriched with
from their communities. This happens within the context of lifelong
learning with the learner immersed in the community to observe and learn
from the moral fibre lifelong. Thus, African education systems and
training deserve an overhauling wherein a balanced approach will at
least be forged. Western domination should be restrained and Africans
should be accorded the opportunity to take an active role in curriculum
development processes. Moreover, their active role should penetrate both
the intended curriculum in policies and the actual curriculum in
practice.
Initiation schools offer a model of an Africanized school and
curriculum. They are regarded as the core of African education as they
drive the bonding force of self, community and creation. The author is
aware that he is touching on the matter that many will most probably
swallow with a pinch of salt. It has created mixed feelings because
everyone only raises eyebrows when it is that time of the year for
initiation schools to run. Hardly anyone acknowledges good things it
they can offer. The education ministry should explore the possibility of
extracting from this programme what can be integrated into the school
curriculum. Concentrating only on the negative side of initiation
schools creates an impression about their uselessness at the expense of
their usefulness. Initiation schools forums can be established to learn
about the activities of initiation schools.
Initiation schools are the learning centres that introduce different
roles and careers to learners – leadership, royalties, medicine,
divinity, climatology, environmental education, geography, cooking,
childcare, home care, gardening, beadwork, spinning, dyeing clothes,
etc. Graduating at the end of initiation is a milestone not only for the
graduate but for the community. The community ushers the graduate into
internship in the community in a particular specialisation career.
Internship, coupled with mentorship culminates into eldership.
Introduction into more community inclined elderly responsibility is a
mentored process which only comes to an end at death. Thus, the release
of the child into the professional world after training is not to be
viewed as a license for independence like it happens within the formal
school system. It is not divorced from mentorship to ensure a
continuance of responsibility. Mentorship at this stage happens as an
advanced training in the context of training fields mentioned above.
The main focus of Africanized education is to promote a communal life
orientation in the community. Teachers in particular need to be aware of
this so that they can embrace the fundamental aim of consolidating the
membership of the learner in his community, rather than excommunicate
him from it. This aim culminates in the seven cardinal goals mentioned
under the section on core aims and values. The purpose is to
develop the whole person academically, socially, morally, spiritually
and economically. The role that one has to play in the context of the
family, community, nation and creation is valued in this case. Learners
are trained not to become social misfits in their communities because
the values are clear which should enable them to advance their roles.
Another noteworthy point is that curriculum should prepare learners for
various professions prevalent in their communities rather than steal
them away. This relates to whether curriculum design takes into
cognisance and appreciates the multiplicity of professions existent in
the learners’ communities so that it can draw from them to steer
education in a desired direction. Such curriculum should also develop
and promote active participation by learners in the context of their
communities because they belong there. This links with the teaching
strategies where assignments that are context-specific, i.e. designed to
involve learners in their communities are given.
Most importantly, curriculum should strive to re-cultivate an African
pride by making one know and cherish one’s identity. Being proud of
one’s Africanness was something that was muddied by efforts to
Westernize Africans. Thus, teachers shoulder an onus to re-cultivate
this pride in African learners.
Then, subjects taught are implied. The principles of integration,
coherence and relevance lie at the core of Africanized education and
training. The SKVA (skills, knowledge, values and attitudes) present an
opportunity to Africanize the curriculum. The child learns content, puts
it into practice as guided by adults and is taught human values, e.g.
respect, caring, a sense of belonging, etc. It is therefore crucial that
curriculum embrace this if it at all aims to achieve relevance to what
learners are made of. Different careers which are integral within the
day-to-day life translate into the subject areas and the list is
inexhaustible: history (develops the learner’s power of observation and
memory as he learns by heart the history and traditional laws and rules
of his people); lineage (develops the learner’s power of observation and
memory to master epic poems and long lists of lineages); law (also
develops the learner’s power of observation and memory to master the
history and traditional laws and rules of his people); moral education
(virtues, justice, honesty and respect for elders, gracefulness,
diligence in work, etc.); self-reliance skills education (provide own
meals, kindling fire, bearing hardships, etc.); leadership and
royalties; geography; astronomy; environmental education; medicine
(healing/doctoring); botany (preparation of medicine from plants);
veterinary (includes learning about animals and insects); agriculture
(farming and methods, fishing, animal care, trapping animals, rearing
skills); architecture and engineering; metallurgy; leather work; art
(making drums and other musical instruments, dance, beadwork, craft,
etc.); mathematics (power of games (develops the learner’s power of
observation and memory for rapid and complex mathematical calculations);
textile (beadwork, spinning, dyeing clothes); domestic education
(cooking, child care, home care, gardening, etc.); jewellery; parasol
making; extramural (dance, wrestling, running, jumping, sparing, weight
lifting, club-throwing, hunting, swimming, climbing, etc.); science and
technology (develops the learner’s power of observation and memory to
master the sciences and technologies of Africa); communication (includes
oral, learn networking system), etc.
To give an illustration about subject content, the whole value of naming
children and the celebration that goes with it provides a rich content
for language development in terms of praise poems and subjects like
history. The babyhood of the baby is a very important celebration not
only by biological family but by the entire community. In music and
music competitions African songs need to be fully integrated rather than
concentrate a lot on English songs in particular. African learners also
have a potential to compete with the world through African indigenous
games word games, wrestling, gymnastics and the arts, which can earn
them careers like their Western counterparts. They need to be
appreciated and encouraged in the school curriculum.
Methods and strategies of teaching and assessment are implied as well.
The aims and subjects that provide content impact upon methods of
teaching. Teachers should create opportunities for African learners by
balancing their teaching methods and methods of assessment between
written and oral modes. Africans, through poetry, songs and other forms
of expression have proven their strength in oral communication. Symbols,
stories, proverbs, singing, dramatising, observing, repeating,
imitating, memorising and participation all provide ingredients for
teachers to shuttle between methods of teaching and of assessment to
accommodate relevance. Almost all of them are catered for in today’s
teaching. But, coupled with the Africanised content and experiences,
teachers will most probably realise how they may need to re-sharpen
their skills in exploring them further. The basis for these methods lies
in the principle of the power of observation and memory. The principle
of the constructivist theory is implied here where learners should be
taught by letting them deal with new knowledge and experiences in
relation to what they bring from their indigenous home backgrounds. With
the core aim of Afrocentric curriculum being to promote community
membership, groupwork, cooperative learning, teamwork, role-playing,
verbal discussion, peer teaching, etc. are some of the methods that come
to light and they need to be contextually applied within the Africanized
curriculum. Team teaching, not only formal school-based, but between
teachers and the community members should be considered.
We should also look at the duration of learning. The child’s
developmental stages by Piaget and Erikson have influenced education to
this day. Schools’ phases or grades and what to learn have been
structured in line with them. These theories can be enriched through
African perspectives on the child’s development in as far as how the
community views the child. There are African “Piaget’s” and “Erikson’s”
to learn from. The infancy-to-puberty development has a bearing on what
and how the child learns and on who carries the teaching responsibility.
The development tapers from general orientation towards role-focused
orientation which is gender-based, e.g. from learning about trees to
legal system. In the light of this, the fundamentals of the child’s
education being immersed in the community need to be observed by the
formal education role-players.
Lastly, who is responsible for educating the young? The Afrocentric
education places the responsibility to educate the young within the
collective efforts of the community. In other words, the formal school
teacher should not be seen in isolation. It encourages collaborative
venture among community members. So, the community, teachers and
learners themselves are responsible for education. The aim, like it was
said elsewhere, is to train the child to be a responsible member of his
community. This teaches us as well that teaching and learning should not
only be confined within the four walls of the classroom, neither boxed
into time blocks. Many contexts do exist where learning for the child
continues to consciously take place, e.g. the home as a primary learning
situation, fields or farms, gathering places, marketplaces, forest,
caves, lake or riverside, weddings and festivals and funerals. In such
contexts adults have the opportunity to impart their knowledge and
skills. Thus, life itself is seen as a school.
Conclusion
The author has demonstrated the differences that exist between Western
and African views and approaches to education and how they impact on the
curriculum. The article thus provides important aspects about what
should inform an Africanized curriculum. It is thus crucial for
curriculum designers and planners to be aware of the two worlds’
perspectives on education so they can effect change in the curriculum by
adopting a dual approach – to embrace both and not only a linear
approach which is Western.
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to Table of Contents
Piracy and Somalia
Mohamed Abshir Waldo*
Much of the world’s attention is currently focused on the Somali sea
lanes. The navies of big and small powers are converging on the Somali
waters in the Gulf of Aden and Indian Ocean. The hijacking of the Saudi
oil tanker and Ukrainian MV Faina, laden with arms for Kenya, off the
coast of Somalia by Somali pirates captured world media attention. War
has
been rightly declared against this notorious new piracy of ships. But
the older, mother of all piracies in Somalia - illegal foreign piracy of
fish - in the Somali seas, is ignored, A call for tougher international
action resulted in a multi-national and unilateral naval stampede taking
control of Somali territorial waters. The UN Security Council, a number
of whose members may have ulterior motives to indirectly protect their
illegal fishing fleets in the Somali Seas, passed Resolutions 1816 and
1838, giving a license to any nation who wanted a piece of the Somali
marine cake. Both NATO
and the EU issued orders to the same effect, and Russia, Japan, India,
Malaysia, Egypt, Yemen and anyone else who could afford an armed boat
and its crew on the sea, for a few months joined the fray. For years,
attempts made to address piracy in the world’s seas through UN
resolutions have failed to pass, largely because many of the member
nations felt such resolutions would infringe greatly on their
sovereignty and security.
They have been unwilling to give up control and patrol of their own
waters.
UN Resolutions 1816 and 1838, which were objected to by a number of
West African, Caribbean and South American nations, were then tailored
to apply only to Somalia, which had no strong Somali
representation at the United Nations, to protect its sovereignty. Also,
objections by Somali civil society to the Draft Resolutions were
ignored. This massive “Global Armada” is carried out on the pretext of
protecting the busy shipping trade routes of the Gulf of Aden and the
Indian Ocean from Somali piracy of ships, which threatens to disrupt
these international sea ways.
FISHING PIRACY
More damaging economically, environmentally and security-wise, is the
massive, Illegal, foreign, piracy of fish- that has been poaching on
and destroying Somali marine resources for the last 18 years, following
the collapse of the Somali regime in 1991. With its usual double
standards, when such matters concern Africa, the “international
community” came out in force to condemn and declare war against the
Somali fishermen pirates,
while discreetly protecting the numerous Illegal, Unreported and
Unregulated (IUU) fishing fleets there from Europe, Arabia and the Far
East. Biased UN resolutions, big power orders, and news reports,
continue to condemn the hijackings of merchant ships by Somali
pirates in the Indian Ocean and the Gulf of Aden. If the response to
both piracies were
balanced and fair, these condemnations would have been justified. The
European Union (EU), Russia, Japan, India, Egypt and Yemen are all
on this piracy campaign, mainly to cover up and protect their illegal
fishing fleets in Somali waters.
Why do the UN Resolutions, NATO Orders and EU Decrees
fail to include the protection of Somali marine resources from IUU
violations in the same waters? Not only is this piracy of fish
disregarded, but the illegal foreign marine poachers are being
encouraged to continue fishing piracy, since none of the current
resolutions, orders and decrees apply to the IUUs, which can now freely
violate the Somali seas. The Somali fishermen can no longer scare away
the IUUs for fear of being labeled pirates and being attacked by the
foreign navies unlawfully
controlling the Somali waters. Even the traditional Somali trading
dhows are in panic of being mistaken for pirates.
a) The IUU Menace and Fish Laundering Practice
According to the High Seas Task Force (HSTF), The IUU does not respect
national boundaries or sovereignty, puts unsustainable pressure on
stocks, marine life and habitats, undermines labor standards and
distorts markets. “IUU fishing is detrimental to the wider marine
ecosystem because it flouts rules designed to protect the marine
environment which includes restrictions to harvest Juveniles, closed
spawning grounds and gear modification designed to minimize by-catch on
non-target species….In so doing they steal an invaluable protein source
from some of the world’s poorest people and ruin the livelihoods of some
legitimate fishermen; incursions by trawlers into the inshore areas
reserved for artisanal
fishing can result in collision with local fishing boats, destruction of
fishing gear and deaths of fishermen” says HSTF. In its report, ‘Closing
the Net: Stopping Illegal Fishing on the High Seas,’ HSTF puts worldwide
value of IUU catches at $4 to $9 billion, a large part of it from
Sub-Sahara Africa, particularly Somalia.
IUUs practice fish catch laundering through mother ship factories,
transshipment and re-supply at sea. “This means that vessels can remain
at sea for months, refueling, re-supplying and rotating their crew. IUU
fishing vessels never need to enter ports because they transfer their
catches onto transport ships. Illegally caught fish are laundered by
mixing with legally caught fish on board transport vessels”, writes
HSTF. Apparently, fish
laundering, which generates hundreds of millions dollars in the black
market is not as criminal as money laundering! Countries used for Somali
fish laundering include Seychelles, Mauritius and Maldives.
As the EU closed much of its fishing waters for 5 to 15 years for fish
regeneration, as Asia overfished its seas, as international demand
increases for nutritious marine products and as the fear of worldwide
food shortage grows, the rich, uncontrolled and unprotected Somali seas
became the target of the fishing fleets of many nations. Surveys by UN,
Russian and
Spanish assessors just before the collapse of the Barre Regime in 1991
estimated that 200,000 tones of fish a year could be caught by both
artisanal and industrial fisheries and this is the objective of the
international fishing racket.There is no doubt that the actions of the
shipping pirates are reprehensible and this paper does not seek to
justify or explain their
odious actions. They must be stopped. But the notorious shipping piracy
is unlikely to be resolved without simultaneously attending to the
fraudulent IUU piracy, too.
b) The Origin of the Somali Piracy War
The origin of the two piracies goes back to 1992 after the fall of the
Gen. Siyad Barre regime and the disintegration of the Somali Navy and
Police Coastguard services. Following severe droughts in 1974 and 1986,
tens of thousands of nomads, whose livestock were wiped out by the
droughts, were re-settled all along the villages on the long, 3300kms
Somali coast.
They developed into large fishing communities, whose livelihood depended
on inshore fishing. From the beginnings of the civil war in Somalia (as
early as 1991/1992) illegal fishing trawlers started to trespass and
fish in Somali waters, including the 12-mile inshore artisanal fishing
waters. The poaching vessels encroached on the local fishermen’s
grounds, competing for the abundant rock-lobster and high value pelagic
fish in the warm, up-
swelling 60kms deep shelf along the tip of the Horn of Africa.
The piracy war between local fishermen and IUUs started here. Local
fishermen documented cases of trawlers pouring boiling water on the
fishermen in canoes, their nets cut or destroyed, smaller boats crushed,
killing all the occupants, and other abuses suffered as they tried to
protect their national fishing turf. Later, the fishermen armed
themselves. In
response, many of the foreign fishing vessels armed themselves with more
sophisticated weapons and began to overpower the fishermen. It was only
a matter of time before the local fishermen reviewed their tactics and
modernized their hardware. This cycle of warfare has been going on from
1991 to the present. It is now developing into fully fledged,
two-pronged illegal fishing and shipping piracy conflicts.
According to the High Seas Task Force (HSTF), there were over 800
IUUs fishing vessels in Somali waters at one time in 2005 taking
advantage of Somalia’s inability to police and control its own waters
and fishing grounds. The IUUs, which are estimated take out more than
$450 million in fish value out of Somalia annually, neither compensate
the local fishermen, pay tax, royalties nor do they respect any
conservation and environmental
regulations – norms associated with regulated fishing. It is believed
that IUUs from the EU alone take out of the country more than five times
the value of its aid to Somalia every year. Illegal foreign fishing
trawlers which have being fishing in Somalia since 1991 are owned by EU
and Asian fishing companies – Italy, France, Spain, Greece, Russia,
Britain, Ukraine, Japan, South Korea, Taiwan, India, Yemen, Egypt and
many others. Illegal vessels captured on the Somali coast by Somali
fishermen during 1991 and 1999 included Taiwanese trawlers Yue Fa No. 3
and Chian Yuein No.232, FV Shuen Kuo No.11; MV Airone, MV De Giosa
Giuseppe and MV Antonietta, all 3 Italian vessels registered in Italy;
MV Bahari Hindi, Kenyan registered but owned and managed by Marship Co.
of Mombasa. A number of Italian registered SHIFCO vessels, Korean and
Ukrainian trawlers, Indian, Egyptian and Yemeni boats were also captured
by fishermen and ransoms of different sizes paid for their release. Many
Spanish seiners, frequent violators of the Somali fishing grounds,
managed
to evade capture at various times. According to a report in the Daily
Nation of October 14, 2004, even Kenyan registered fishing vessels are
known to have participated in the rape of the Somali fishing grounds. In
October 2004, Mr Andrew Mwangura, Kenya Coordinator of the Seafarers
Assistance Program (SAP) asked the Kenya Government to help stop illegal
fishing in Somalia. “Since Somalia has been without government for more
than 11 years, Kenya trawlers have been illegally fishing along the
country’s territorial waters contrary to the UNCLOS and the FAO
instruments, he said. SAP further reported that 19 Kenyan registered
fishing vessels also operated illegally in the Somalia waters.
In arrangements with Somali warlords, new companies were formed abroad
for bogus fishing licensing purposes. Jointly owned mafia
Somali-European companies set up in Europe and Arabia worked closely
with Somali warlords who issued them fake fishing “licenses” to any
foreign fishing pirate willing to plunder the Somali marine resources.
UK and Italy
based African and Middle East Trading Co. (AFMET), PALMERA and UAE
based SAMICO companies were some of the corrupt vehicles issuing such
counterfeit licenses as well as fronting for the warlords who shared the
loot.
Among technical advisors to the companies – AFMET, PALMIRA & SAMICO -
were supposedly reputable firms like MacAllister Elliot & Partners of
the UK. Warlords Gen. Mohamed Farah Aidiid, Gen. Mohamed Hersi Morgan,
Osman Atto and Ex-President Ali Mahdi Mohamed officially and in writing
gave authority to AFMET to issue fishing “licenses”, which local
fishermen and marine experts call simply a “deal between thieves”.
According to Africa Analysis of November 13, 1998, AFMET alone
“licensed” 43 seiners (mostly Spanish, at $30,000 per 4-month season.
Spanish Pesca Nova was “licensed” by AFMET while French Cobracaf group
got theirs from SAMICO at a much discounted rate of $15,000 per season
per vessel. Not to be outdone, in October 1999 Puntland Administration,
gave carte blanche to another group known as PIDC, registered in Oman to
fish, issue licenses and to police the Puntland coast. PIDC in turn
contracted Hart Group of the UK and together they pillaged the Somali
fishing grounds with vengeance, making over $20 million profit within
two years. The deal was to split the profits but PIDC failed to share
the spoils with Puntland administration, resulting in revocation of
their licenses. Having reneged on their part of the
deal, PIDC/Hart quit the country with their handsomely won chips.
Somali Complaints and Appeals on Illegal Fishing & Hazardous
Waste Dumping
Another major problem closely connected with the IUUs and illegal
fishing is industrial, toxic and nuclear waste dumping in both off-shore
and on-shore areas of Somalia. Somali authorities, local fishermen,
civil society organizations and international organizations
have reported and warned of the dangerous consequences of these criminal
actions. In a Press Statement dated 16 Sept 1991, the SSDF, which then
administered the Northeastern
Regions of Somalia, sternly warned that “all unauthorized and illegal
foreign fishing vessels in the Somali waters are prohibited, with
immediate effect, to undertake any further illegal fishing and to stay
clear of the Somali waters”. In April 1992, SSDF Chairman, Gen. Mohamed
Abshir Musse wrote to the then Italian Foreign Minister, Gianni De
Michelis, drawing his attention to the robbery of the Somali marine
resources and ecosystem
destruction by unlicensed Italian trawlers. In September 1995, leaders
of all the Somali political factions of the day (12 of them) and two
major Somali NGO Networks jointly wrote to the UN Secretary General, Dr
Boutros Boutros Ghali, with copies to the EU, Arab League, OIC, OAU and
to other involved parties, detailing the illegal fishing and hazardous
material
dumping crises in the Somali sea waters and requesting the UN to set up
a body to manage and protect these waterways. They pointed out that
since ICAO already manages the Somali airspace, so could IMO or a newly
created organization run Somalia’s seas until an effective Somali
national government is able to take control of it. Again, from 1998 to
2006,
consecutive Ministers of Fisheries of Puntland State of Somalia
repeatedly appealed to the international community: UN, EC, African
Union, Arab League and to individual nations, advising the members
states of these organizations to help keep poaching vessels and crews
from their countries out of the Somali waters. The Ministers also
complained of oil spills, toxic and nuclear waste dumping in the Somali
coast.
Somali fishermen in various regions of the country also complained to
the international community about the illegal foreign fishing, stealing
the livelihoods of poor fishermen, waste dumping and other ecological
disasters, including the indiscriminate use of all prohibited methods of
fishing: drift nets, under water explosives, killing all “endangered
species” like sea-turtles, orca, sharks, baby whales, etc. as well as
destroying reef, biomass and vital fish habitats in the sea (IRIN of
March 9, 2006). Fishermen in Somalia appealed to the United Nations and
the international community to help them rid the country's shores of
foreign ships engaged in illegal fishing. United Nations Food and
Agriculture Organization (FAO) estimated 700 foreign-owned vessels were
engaged in unlicensed fishing in Somali waters in 2005. However, the
FAO said it was "impossible to monitor their fishery production in
general, let alone the state of the fishery resources they are
exploiting….there is also strong suspicion of illegal dumping of
industrial and nuclear wastes along the Somali coast", IRIN 09/03/06.
"They are not only taking and robbing us of our fish, but they are also
trying to stop us from fishing," said Jeylani Shaykh Abdi, a fisherman
in Merca, 100km south of Mogadishu. "They have rammed our boats and cut
our nets", he added. Another Merca fisherman, Mohamed Hussein, said
[Our] existence depends on the fish. He accused the international
community
of "talking only about the piracy problem in Somalia, but not about the
destruction of our coast and our lives by these foreign ships." Jeylani
noted that the number of foreign ships had increased over time. "It is
now normal to see them on a daily basis, a few miles off our shores"
(IRIN 09/03/06).
Describing the activity as "economic terrorism", Somali fishermen told
IRIN that the poachers were not only plundering the fish but were also
dumping rubbish and oil into the sea. They complained the Somali
government was not strong enough to stop it. "We want the international
agencies to help us deal with this problem," said Hussein. "If nothing
is done about them, there soon won't be much fish left in our coastal
waters." Musse Gabobe
Hassan and Mohamud Hassan Tako of the Mogadishu Maritime and Fisheries
Institute accused foreign ships of illegal fishing and dumping of
hazardous waste in Somali waters. “Somalia’s coastal communities who eke
their livelihood from the sea are appealing to the international
community for help stop the illegal fishing fleets from both the
developed and developing countries that are robbing our marine wealth
and destroying its habitats”, they added.
Like the UN Security Council, Chatham House, an International Affairs
Think-Tank, in a much publicized paper on piracy in Somalia, failed to
present a balanced view of the issue and concentrated on the ‘shipping
piracy’ side of the coin. Roger Middleton, the author of the paper,
however, mentioned in passing that Europeans, Asians and Egyptians and
Kenyans illegally fished in the Somalia waters. Roger Middleton seemed
to be either misled or pressured to take this one-sided course, by
powerful interests who wanted to cover up and protect the profitable
business of illegal fishing.
Illegal fishing, waste dumping, and the loud complaints of the Somali
fishermen and civil society, have been known to UN agencies and
international organizations all along. The UN agencies and
organizations, which have been fully aware of these crises, often
expressed concern and lamentations but never took any positive action
against these activities. It appears as if they have also failed to
inform the UN Security Council of this
tragedy before it passed its resolutions 1816 and 1838 in 2008.
Mr. Ould Abdalla, UN Secretary General Special Envoy for Somalia, who
should know better, continued to condemn Somali shipping piracy in a
number of press statements. In his Press Statement of 11/11/08 on the
subject matter, he warmly welcomed the agreement by European Union
member states to send ships to combat piracy off Somalia. “I am
extremely
pleased by the EU’s decision,” said Mr Ould-Abdallah. “Piracy off the
Somali coast is posing a serious threat to the freedom of international
navigation and regional security”. But he forgot to condemn fishing
piracy, mention the Somali fishing communities’ livelihood, reflect on
the security of the Somali fishing communities, or, to propose concrete
actions to
deal with the two inter-related piracies.
Actions of the UN, NATO and the EU
The Global Armada deployed in Somali waters is there illegally
as it is not approved by the Somali Transitional Federal Parliament
(TFP). It is also unlikely to achieve its stated objectives to curb the
shipping piracy as it is now conceived. The TFP and the members of the
European Parliament rejected these UN and European decisions to police
the Somali seas
(both the Indian Ocean and the Gulf of Aden) as both illegal and
unworkable. At a Press Conference in Nairobi on October 18th 2008, the
Deputy Speaker of the TFP, Mohamed Omar Dalha, termed the deployment of
foreign warships to the country's coast to fight piracy an invasion of
its sovereignty and asked the foreign warships to “move out of the
Somali waters”. The Speaker questioned the intent of the deployment and
suggested that the powers involved had a hidden agenda. He said if these
powers were genuine in curbing piracy they would have supported and
empowered the Somali authorities, who would be more effective in
stopping the menace. “If the millions of dollars given to the pirates or
wasted in the warship policing there were given to us, we would have
eliminated this curse”, he said.
Several EU members of parliament (MEPs) called the EU naval mission to
be against pirates off the coasts of Somalia as a "military nonsense,"
"morally wrong" and having "no international legal basis." German green
MEP Angelika Beer underlined the lack of international law to sustain
the proposed European Security and Defense Policy (ESDP) mission. "There
is no clarity to the limitations of this mandate. Will the EU be able to
sink
ships and arrest pirates?" she asked. Portuguese socialist MEP Ana Maria
Gomes gave a fiery speech on the "moral problem" of the EU mission,
which, in her opinion, is only about "protecting oil tankers." "Nobody
gives a damn about the people in Somalia who die like flies," she said
(EU Observer of 15th October 2008).
Conclusion
The EU, NATO and US Navies can, of course, obliterate the fishermen
pirates and their supporting coastal communities but that would be an
illegal, criminal act. It may temporarily reduce the intensity of
shipping piracy but it would not result in a long-term solution of the
problem. The risk of loss of life of foreign crews and the ecological
impact of a major oil spill would be a marine catastrophe of gigantic
proportions for the whole coastal regions of East Africa and the Gulf of
Aden. In their current operations, the Somali fishermen pirates
genuinely believe that they are protecting their fishing grounds (both
12-mile territorial and EEZ waters). They also feel that they exacting
justice and compensation for the marine resources stolen and the
ecosystem destroyed by the IUUs. And their thinking is shared and fully
supported by the coastal communities, whose protectors and providers
they became. The matter needs careful review and better understanding of
the local environment. ‘Shipping piracy’ is based on local problems and
it requires a number of comprehensive joint local and external
approaches based on partnership. The illegal ‘fishing
piracy’, is the root cause of the crisis. The national
institutional crisis should be reviewed along with piracy issues. Local
institutions should be involved and supported, particularly by helping
to form coastguards and training and coastguard facilities. A joint
Somali and UN agency should be considered.
*Consultant
waldo@todays.co.ke
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‘From the Glories
of Ancient Aksum to the Mysteries of Ancient Egypt: A Tale of Two
Memorable Scholarly Events’
Gloria Emeagwali
On October 24, 2009 the curtains went down on one of the most
memorable events of the year,for those who took the time to view the
exhibition, ‘Lucy’s Legacy, the Hidden Treasures of Ethiopia,’ hosted by
Discovery Times Square Exposition. The exhibit provided an evolutionary
narrative of our ancestral family tree, ranging from the seven million
year old Sahelanthropus tchadensis to
Ardipethecus kadabba, Ardipithecus ramidus,
Australopithecus anamensis, and, the star of the
exhibit, Australopithecus afarensis, Dinkenesh,
alias Lucy. We were reminded during the exhibit that the discovery of
the skeletal remains of Dinkenesh took place the very year that Haile
Selassie was overthrown. The 1974 discovery marked the end of an era,
and the start of a new episode in Hominid history which propelled
Ethiopia to the forefront of research in this field. Most of the fossils
discovered to date, have been found in Ethiopia, considered by
some scholars to be‘ the cradle of mankind.’ Most instructive, for
scholars of ancient northeast Africa, were the numerous artifacts
on display from Aksum, including some of the world’s earliest coins in
silver, copper and gold. The coins represented several Ethiopian
monarchs, including King Endubis (270-300AD), King Kaleb (
520 AD), King Wazena (6th century), King Halaz (575 AD), King
Gersen (600AD), and King Armah (614 AD). On display were medicinal
scrolls, book stamps, pens and locally made ink, and processional
and hand held crosses, representing everlasting life. There were diverse
swords, spears and daggers of various dimensions, with and without
sheaths, one of which was about 6 feet in length. Also on display were
board games, and musical instruments such as the bagana, an 8 or
10 string lyre, and the sistrum, an ancient Egyptian musical
instrument still used in the Ethiopian orthodox church. An
exquisite outfit of velvet and silk, traditionally worn by Oromo
horsemen, was also on display. One of the cherished items for
viewers was a replica of the remarkable Church of Beta Giyorghis,
or, St. George’s Church, chiseled and sculptured in the shape of a
cross, being one of eleven churches attributed by some scholars to the
era of King Lalibela of the Zagwe dynasty. Lalibela, the city,
previously known as Roha, was Ethiopia’s capital in the 12th and 13th
century. The Aksumites were associated with Christianity from its early
inception, according to Biblical references. The kingdom later
adopted Christianity officially, just about a decade after Rome.
Ethiopia continues to be the alleged host of the Ark of the Covenant,
and to date has the largest Christian Orthodox Church, built by
Emperor Haile Selassie before his assassination in 1974.
The Ethiopian Aksumites constructed the largest stone monument in the
world, a carved stone monolith, weighing 500 tons and 100 ft high,
taller than the Egyptian pyramid of Giza, and one of the eight UNESCO
heritage sites of Ethiopia. The largest existing stela is 68 feet
tall and ten stories high, inscribed with false windows and doors.
Emperor Fasilidas is credited with the establishment of Gondar in
1636, in the post -Aksumite era. Monasteries, baths and a series
of castles are among the attractions of this city, located south
of Aksum and north of Lalibela. There were ample illustrations of this
wondrous monument in the exhibit.
Ethiopia is also home to the third largest Muslim population in Africa.
Ethiopia’s Harar hosts the fourth most important Islamic center
after Mecca, Medina and Jerusalem. Ethiopian contact with Islam
dates back to 615 AD when King Armah, provided protection for exiled
supporters of the Prophet Mohammed, including one of his future wives.
Four Korans from Harar were on display. There were some
illustrations related to Ethiopia’s Jewish population, or Beta Israel,
20,000 of whom remain in Gondar. The interconnections between Emperor
Haile Selassie, Rastafarianism and Marcus Garvey were commented on in
the exhibit, and attracted the attention of several
visitors.
The exhibit was not flawless. The timeline on display at the entrance to
the exhibit could have included more references to the rest of
Africa, to situate Dinkenesh (Lucy), and Aksum, for that matter,
in the wider African story. Yeha was founded around 900 BC, but about
10,000 years before Yeha, Malian and Nubian pots were being fashioned in
the West African and northeast African regions. About seven thousand
years before Yeha, Nigeria’s famous Dufuna boat would have been
constructed. Seventy five
thousand years before them all, artifacts would have been created by
early South Africans at Blombos. Aksum must therefore be placed in a
wider context of African historical growth. Another observation is that
during the exhibit, the use of the Ethiopian name Dinkenesh was half
hearted, with insufficient attempt to truly redefine the naming process,
in the interest of Ethiopian realities.One area for improvement in
museums and exhibits in general is in the area of donor
acknowledgement. Where possible, the original source of the object
should be identified, in addition to the gift donor. The
glorification of gift donors should not be done at the expense of the
original village or town from which the object came. Finally, the
exhibit’s representation of Homo sapiens sapiens attempted to
reflect diversity but failed. African representation was inadequate,
weak, subdued and peripheral. The image was a vast improvement on
the old Eurocentric image of Homo sapiens sapiens, which used to
be exclusively Caucasoid in
appearance, but this present image is not inclusive enough.
Three weeks before the closing of the Discovery Times Exhibition, the
University of Manchester hosted a conference of great significance to
scholars of Ancient Northeast Africa. The goal of the conference was
to situate Egypt in its African context, and for that purpose,
several scholars were invited. The conference was opened by the Curator,
Egypt and the Sudan at the Manchester Museum, Dr. Karen Exell. This was
followed by an excellent presentation by Dr. Shomarka Keita of the
National Human Genome Center, Howard University and the Smithsonian
Institution. Dr. Keita presented an illuminating powerpoint
presentation on the peopling of the Nile Valley, making reference to
linguistics, archeology
and human biology. Dr. Amon Saakana proceeded to point to the
pictographic, petroglyphic and other forms of writing as they illuminate
the role of Nubia in shaping the emerging Egyptian state. He emphasized
that by 7000BCE, in Nubia, there was the cult of cattle, incised
drawings on rocks, and megalithic structures mapping the Orion
constellation, all predating later Egyptian adoptions. Saakana’s
arguments basically correlated with those of Dr. Alain Anselin
whose main argument was that Egyptian civilization originated in Naqadan
cultures which were basically derived from an early African pool of
cultures. Muzzolini (2001), Wendorf (2004), Friedman (2002), Le Quellec
(2005), Hassan (2002) and Kobuciewicz (2004) have
provided relevant scholarly research related to the Chadic,
Nilo-Saharan and Nilotic foundations of Ancient Egyptian civilization,
according to Dr. Anselin.
Dr. Ana Navajas-Jimenez of Oxford University looked at the African
context of pharaonic power and kingship, with emphasis on the
predynastic cattle culture from which it emerged, while Dr.
Kimani Nehusi of the University of East London focused on similarities
in libation practices in ancient Egypt, and other parts of Africa and
its Diaspora. He raised the issue of cultural continuity and
interconnections between the ancient northeast and the rest of the
continent. In similar vein Dr. Abdul Salau would explore the linguistic
interconnections between the Yoruba language and ancient Egyptian,
developing farther some arguments made by J.O Lucas a few decades ago.
Dr. Sally -Ann Ashton of the Fitzwilliam Museum, Cambridge University,
wondered whether there was the fear of a Black land, and so did Robin
Walker of Black History Studies, London. Ultimately Western scholars
decided to sacrifice Nubia to save Egypt from ‘Afrocentric heresy’
but the Egyptologists were prepared to compromise on Dynasty XXV and
perhaps on Dynasty X11, but that was all, according to Walker, in his
incisive critique of Eurocentric methodology with respect to Egypt. The
present writer, in her presentation, concluded that out of 20
World History textbooks examined, six models emerged with respect
to the identity of ancient Egypt, inclusive of Isolationist, Eurasian,
West Asian, Aegean, Afro-Eurasian and African centered
models. She concluded that authors of World History Textbooks in the
United States must ultimately situate their discussion of ancient Egypt
squarely in ancient Africa for a more logical and intelligible
analysis of ancient Egyptian society.
These memorable events represented two positive scholarly initiatives on
Ancient Africa, on both sides of the Atlantic.
More interviews from the 2009 Harlem Book Fair
Interviews with James Alston and Wahida Clark
JA: My name is James Alston. I am the
author of No More Mr. Nice
Guy. My book was released
last year. It is my first book. It is about
corporate America. I worked
for a company for 30 years after
college. I stayed with
the same company. The book is rather
unique because it takes
the reader through corporate culture,
looking at the entire
company from top to bottom. I was fortunate to
be able to tell my story
so that others may benefit from what I saw
in corporate America.
The book is not concerned solely with
discrimination but on
corporate culture. My objective in writing the
book was to help
corporate executives and employees of companies
realize that any type of
discrimination can be expensive. So if I can
help one corporation, one
employee, or one executive to feel
empowered and not to
spend a great deal of money going through
a court process, I feel
I have done my job. That is the reason why I
wrote this book. My
second book is not completed yet. I am one
third through. It deals
with service
in America and the
impact service has on us.
GE: What inspired you to become an author?
JA: I had a story to tell that I thought would benefit
a great number of people.
When I wrote the book, it put a face to
many of the people I saw
during my career that were treated
unfairly, and never had a chance to
tell the
story about how they were
treated in the work place.
GE: Are they aware of this book?
JA: Yes. Most of the people I worked with are aware
of the book.
At this point I feel that
most of them are happy that I wrote the
book. The book is written
under fictitious names to protect the
identity of people and to
move it forward.
GE: It is situated in the food and beverage industry?
JA: Yes. It is based also on a business model.
GE: I hope you continue to find the enterprise financially
rewarding.
JA: The book is self published by me, through Book
Surge.
The ISBN number is owned by me.
I didn’t write the book to be a
millionaire.
GE: But at least you want to break even?
JA: Yes. The book is doing very well. I was
recently invited to Hampton
University to be on a panel.
The book has also been launched in
North Carolina.
GE: Thank you for your time.
Interview with Wahida Clark
GE: Wahida Clark, I am told you are the Queen of ‘Thug
Love Fiction’
(TLF).
WC: Yes. I am the official Queen of TLF. I have seven
Essence
Magazine best
sellers under my belt, and one New York best seller.
I have
my own publishing company, W.Clark Publishing.
GE: I notice here several of your books,
including Thugs and the Women
who Love Them (2005),
Every Thug needs a Lady (2006),
Payback is a Mutha (2006)
and Thirsty Cheetah(2009).
WC: Yes. I have seven books under my belt. I am trying
to keep it
moving.
GE: Which is the most successful?
WC: Since this is a series started by Thugs and the Women
who Love
Them, buy the first one
and you’re hooked.
GE: How long have you been doing this?
WC: I have been writing since 2003.
I was incarcerated.
I had two young children.
My husband was also
locked up.
GE: What inspired you?
WC: Survival ……..and life’s experiences.
GE: What advice for up and coming writers?
WC: Become a student of the game, master the
craft and write.
Finish the
books.
GE: How? By studying other authors.
Study the craft.
WC: Were you inspired by any particular writer?
WC: I am a book junkie. I read tons of
authors, from Christine
Feehan to
Donald Trump.
GE: Happy to have met the Queen.
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