Hearing Burundians greet each other and greet us in Kirundi got me curious about finding out the meaning of these daily greeting rituals. The finding is, astonishingly, a good ground on which Burundians can build bridges of reconciliation and recovery from the hurt caused by years of war.
In fact, greetings in Burundi are full of expressions of wishes for peace for individuals and for the whole community. In the morning, you say mwaramutse. It literally means ‘did you wake up?’ It can also mean ‘did you survive?’ This question is about surviving the unexpected challenges that can happen in the dark of the night. Mwaramutse is mostly used in plural form even if you are addressing one person. The Burundian culture values individuals, but also strongly values the community. So, while you may ask how one person woke up, or how they survived the night, be ready to hear anything about anyone and everyone, be it about oneself, one’s family, or neighbors. The answer to mwaramutse is almost always ego turaho which means either ‘yes we are here,’ ‘yes we still are alive,’ or ‘yes we still existing.’ Mwaramutse comes from the verb Kurama which means ‘to live long.’
At any time of the day, it is common and appropriate to greet others saying amakuru (‘what’s the news?’). Amakuru comes from the verb gukura which means ‘to grow,’ or ‘to become big.’ Consequently, you are not asking about just any news, but the headlines, the big news. The answer is n’amahoro (‘it is peaceful,’ or ‘it is calm’). Amahoro comes from the verb guhora which means ‘to keep quiet,’ ‘to stop either crying or speaking.’ The Swahili-speaking Burundians in Bujumbura, particularly the youth, have different forms of greetings, but the following are most common: Mzima (‘are you alive?’ or ‘are you healthy?’) The answer is either mzima (‘I am alive,’ ‘I am healthy’) or powa (‘I am the strength,’ or ‘I am strong’). Mzima comes from a Swahili noun uzima which means ‘life’ and powa comes from the English word ‘power.’ Another common greeting is Salama! (‘Peace! Calm! Quiet!’) and the answer is salama to mean that all is peaceful, calm, and quiet.
In the traditional Burundian setting, greetings are not just mere daily rituals to express care and politeness in the family setting, but a strong expression of genuine concern, wishes of peace, good health, a long life, strength, and care for the other. As a cultural element, greetings are meant to build good neighbor-to-neighbor relationships, among other things. The war in Burundi destroyed many cultural values, even in the rural areas where tradition was still kept. But the desire to recover these values is gaining some popularity. Using tradition is one of the ways to build a unified Burundi where being a Hutu, a Tutsi, or a Twa will not matter anymore.
The challenge for Burundian peace and reconciliation activists is to revive these meaning-filled cultural elements mostly taken for granted and capitalize on them for reconciliation between Burundians. Africa Faith and Justice Network is interested in joining in the effort to underscore the importance of using Burundian traditional mechanisms to rebuild a safe and a peaceful Burundi under the umbrella of restorative justice.
Posted by Bahati Jacques
Sunday, February 8, 2009
Friday, February 6, 2009
The U.S. Role in Northern Uganda
While in Kampala, we met with political officers at both the Dutch Embassy and the U.S. Embassy. We had heard that the Dutch are particularly supportive of restorative justice in Africa and so we thought we might obtain a few advocacy points for our work with the U.S. government. In fact, both meetings were equally valuable in terms of shaping our approach to restorative justice and affirmed the importance of our work.
I came to Uganda under the impression that the U.S. still needed a lot of education on transitional justice before we would see any real progress, support, or programs from the U.S. government. Instead, our discussions with the Political Officer in Kampala and the USAID Conflict Specialist in Gulu seem to indicate that the U.S. is very supportive of restorative justice and believes that it "should be recognized as legitimate."
Significantly, Kathleen Fitzgibbons, the Political Officer, also said that while State Department recognizes the need for local justice in the north, Congress still needs a lot of education on the issue. As such, she affirmed the importance of our project and provided us with contacts for our trip north to Gulu.
In Gulu, USAID is now transitioning from emergency aid to sustainable development aid. The approach is very locally-driven and will hopefully provide some measure of reconciliation. Of course, I take the information with a grain of salt, being that it came from USAID personnel. Even still, there are positive movements, which is encouraging to see.
The fact that the U.S. government is not a signatory to the Rome Statute (which established the International Criminal Court (ICC)) also shapes their perception of transitional justice. In one sense, it is a good thing, because it means that the U.S. can support local justice without feeling obligated to pursue the international arrest warrants against LRA leader Joseph Kony. It also means that U.S. soldiers can get away with war crimes. The Dutch government on the other hand, while very interested in transitional justice, fully backs the ICC. However, their approach to foreign aid is very different from the U.S. - they put very few conditions on aid and encourage Ugandans to follow whatever path they believe is best for the country. They also do not provide military aid, something that may hamper development of the North in the future.
Posted by Beth Tuckey
I came to Uganda under the impression that the U.S. still needed a lot of education on transitional justice before we would see any real progress, support, or programs from the U.S. government. Instead, our discussions with the Political Officer in Kampala and the USAID Conflict Specialist in Gulu seem to indicate that the U.S. is very supportive of restorative justice and believes that it "should be recognized as legitimate."
Significantly, Kathleen Fitzgibbons, the Political Officer, also said that while State Department recognizes the need for local justice in the north, Congress still needs a lot of education on the issue. As such, she affirmed the importance of our project and provided us with contacts for our trip north to Gulu.
In Gulu, USAID is now transitioning from emergency aid to sustainable development aid. The approach is very locally-driven and will hopefully provide some measure of reconciliation. Of course, I take the information with a grain of salt, being that it came from USAID personnel. Even still, there are positive movements, which is encouraging to see.
The fact that the U.S. government is not a signatory to the Rome Statute (which established the International Criminal Court (ICC)) also shapes their perception of transitional justice. In one sense, it is a good thing, because it means that the U.S. can support local justice without feeling obligated to pursue the international arrest warrants against LRA leader Joseph Kony. It also means that U.S. soldiers can get away with war crimes. The Dutch government on the other hand, while very interested in transitional justice, fully backs the ICC. However, their approach to foreign aid is very different from the U.S. - they put very few conditions on aid and encourage Ugandans to follow whatever path they believe is best for the country. They also do not provide military aid, something that may hamper development of the North in the future.
Posted by Beth Tuckey
Thursday, January 29, 2009
Evolving Political Situation in Burundi
Although many Burundians feel positive about the political shift in their country, some still hold skepticism about the sustainability of the current peace. The sound of gunfire may be rare today, but poverty is worsening, and for many, that is reason enough for renewed violence. President Nkurunziza has made some moves toward reconciliation, but his efforts to develop Burundi seem to be more talk than true action.
Elections will be held next year, in 2010, and most believe that there will be some level of tension. According to Fr. Claudio, it is already being called the "year of war." However, I do feel optimistic as I speak with youth who want nothing more than the absolution of political and ethnic strife.
We spoke with two elders today who have lived through a colonized Burundi, a prosperous Burundi, a war-torn Burundi, and now a Burundi that is struggling to find itself. Married, the two have a unique perspective on the war - one is Hutu, the other is Tutsi. Their children grew up knowing and loving both, and none of them could understand the rationale behind the violence. It is clear that politicians used the Hutu/Tutsi divide to gain power and authority.
Before the war, many neighborhoods around the Kamenge Youth Center were mixed, but in the mid-1990's, whichever tribe held the majority claimed the neighborhood, displacing the minority into another quarter. Only a couple of neighborhoods in Bujumbura remained neutral during the crisis, mostly due to the fact that they were predominantly foreigners (Tanzanians, Congolese, etc.) and/or Muslim. Gangs - most of them young men - in each neighborhood perpetuated the violence.
Interestingly, many of these gang members eventually joined the Kamenge Center. According to one Burundian, they killed until there was no one left to kill, and then found themselves drinking and getting high all day without purpose. They slowly trickled into the Center, scaring the other youth at first, but eventually recognizing that they could indeed live together peacefully.
But a lasting peace must be built on multiple levels. The elders we spoke with today believe that if there were 4 or 5 more Centers like the Centre Jeunes Kamenge, the threat of future violence would be drastically reduced. And although the reality of learning to live together may provide the best chance for peace, other elements must also be addressed. The International Center for Transitional Justice has a program on security sector reform, helping the police with technical details such as an identification process. Other NGO's hold dialogue sessions between victims and criminals to help bring people back together. The independent Burundian media (often supported by Search for Common Ground) host radio programs on the peace process, demobilization, land conflicts, and transitional justice.
Efforts toward reconciliation are being made at all levels, but it will take a more significant political, social, and economic shift to truly bring Burundi out of the threat of conflict.
Posted by Beth Tuckey
Elections will be held next year, in 2010, and most believe that there will be some level of tension. According to Fr. Claudio, it is already being called the "year of war." However, I do feel optimistic as I speak with youth who want nothing more than the absolution of political and ethnic strife.
We spoke with two elders today who have lived through a colonized Burundi, a prosperous Burundi, a war-torn Burundi, and now a Burundi that is struggling to find itself. Married, the two have a unique perspective on the war - one is Hutu, the other is Tutsi. Their children grew up knowing and loving both, and none of them could understand the rationale behind the violence. It is clear that politicians used the Hutu/Tutsi divide to gain power and authority.
Before the war, many neighborhoods around the Kamenge Youth Center were mixed, but in the mid-1990's, whichever tribe held the majority claimed the neighborhood, displacing the minority into another quarter. Only a couple of neighborhoods in Bujumbura remained neutral during the crisis, mostly due to the fact that they were predominantly foreigners (Tanzanians, Congolese, etc.) and/or Muslim. Gangs - most of them young men - in each neighborhood perpetuated the violence.
Interestingly, many of these gang members eventually joined the Kamenge Center. According to one Burundian, they killed until there was no one left to kill, and then found themselves drinking and getting high all day without purpose. They slowly trickled into the Center, scaring the other youth at first, but eventually recognizing that they could indeed live together peacefully.
But a lasting peace must be built on multiple levels. The elders we spoke with today believe that if there were 4 or 5 more Centers like the Centre Jeunes Kamenge, the threat of future violence would be drastically reduced. And although the reality of learning to live together may provide the best chance for peace, other elements must also be addressed. The International Center for Transitional Justice has a program on security sector reform, helping the police with technical details such as an identification process. Other NGO's hold dialogue sessions between victims and criminals to help bring people back together. The independent Burundian media (often supported by Search for Common Ground) host radio programs on the peace process, demobilization, land conflicts, and transitional justice.
Efforts toward reconciliation are being made at all levels, but it will take a more significant political, social, and economic shift to truly bring Burundi out of the threat of conflict.
Posted by Beth Tuckey
Tuesday, January 27, 2009
Centre Jeunes Kamenge
The Kamenge Center sits in the middle of the northern neighborhoods (quarters) of Bujumbura, the capital of Burundi. During the war in the 1990's, it became one of the only places where youth from different neighborhoods and tribes could come together as brothers and sisters.
Today, it serves over 31,000 young men and women and provides opportunities for learning, sports, and arts. Classes in fields such as English, Mathematics, and Computer Science draw those looking to enhance their knowledge base; a soccer field, basketball court, and weight room encourages the youth to exercise and play sport with one another; and classes in theatre, hip hop, and competitions in dance, singing, and poetry promote the importance of the arts in society. In so many developing countries, the resources for community programs are lacking - so the Center provides a much-needed gathering space and opportunities for youth to engage in productive activities.
One youth who used to come regularly to the Center is a musician. He would sing in competitions and would often win awards. Nearly all of his songs place an emphasis on peace, reconciliation, and justice. As a result, the President asked this young man to his house and now provides him some support as he continues to sing songs about Burundi's development.
In our interviews thus far, it has become clear that the ethnic and political tensions that were so prevalent a decade ago have largely faded. Nevertheless, the Kamenge Center continues to play an important role in peace and community reconciliation. During the war, there was a time when passing through a neighborhood to which you did not belong could result in your death. Fr. Claudio, the Xaverian Missionary who runs the Center, would open doors on different sides of the property, allowing youth to come into the Center without passing through a hostile neighborhood. Once there, they learned that there was no reason for the violence between tribes and that they could live together peacefully.
When asked, nearly everyone tells us that the Hutu/Tutsi distinctions are no longer relevant to life in Burundi. Some dislike discussing it because it shouldn't matter, others make a point to discuss it to prove that there are no ethnic barriers. One of the theatre teachers at the Center often includes comical dialogue about Hutus and Tutsis in his plays, reinforcing the notion that tribal distinctions should be seen in a positive light.
It certainly seems that the Kamenge Center is doing a lot of the heavy lifting in terms of community support and reconciliation. As we continue to talk with community members and authorities in Burundi, we will make futher notes about the Center's work.
Posted by Beth Tuckey
Today, it serves over 31,000 young men and women and provides opportunities for learning, sports, and arts. Classes in fields such as English, Mathematics, and Computer Science draw those looking to enhance their knowledge base; a soccer field, basketball court, and weight room encourages the youth to exercise and play sport with one another; and classes in theatre, hip hop, and competitions in dance, singing, and poetry promote the importance of the arts in society. In so many developing countries, the resources for community programs are lacking - so the Center provides a much-needed gathering space and opportunities for youth to engage in productive activities.
One youth who used to come regularly to the Center is a musician. He would sing in competitions and would often win awards. Nearly all of his songs place an emphasis on peace, reconciliation, and justice. As a result, the President asked this young man to his house and now provides him some support as he continues to sing songs about Burundi's development.
In our interviews thus far, it has become clear that the ethnic and political tensions that were so prevalent a decade ago have largely faded. Nevertheless, the Kamenge Center continues to play an important role in peace and community reconciliation. During the war, there was a time when passing through a neighborhood to which you did not belong could result in your death. Fr. Claudio, the Xaverian Missionary who runs the Center, would open doors on different sides of the property, allowing youth to come into the Center without passing through a hostile neighborhood. Once there, they learned that there was no reason for the violence between tribes and that they could live together peacefully.
When asked, nearly everyone tells us that the Hutu/Tutsi distinctions are no longer relevant to life in Burundi. Some dislike discussing it because it shouldn't matter, others make a point to discuss it to prove that there are no ethnic barriers. One of the theatre teachers at the Center often includes comical dialogue about Hutus and Tutsis in his plays, reinforcing the notion that tribal distinctions should be seen in a positive light.
It certainly seems that the Kamenge Center is doing a lot of the heavy lifting in terms of community support and reconciliation. As we continue to talk with community members and authorities in Burundi, we will make futher notes about the Center's work.
Posted by Beth Tuckey
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