Vigil Prayer by Nottinghamshire Community

NOTTINGHAMSHIRE GAMBIAN COMMUNITY HELD A PRAYER VIGIL IN HONOUR OF MOTHER AND DAUGHTERS

- By Pa Modou Faal

The Gambian Community in Nottinghamshire on Thursday (24th November) afternoon held a vigil to pray and pay their respect to Fatoumatta Hydara and her two daughters Naeemah and Fatima Drammeh who died earlier this week from smoke inhalation after their flat in Clifton, Nottingham was consumed by fire in the early hours on Sunday.

A 31-year-old man has been arrested since Sunday 20th November on suspicion of triple murder. The congregation of over a hundred men and women most of whom knew Fatoumatta and her family, gathered at the entrance of Fairisle Close before being led into a procession by community and religious leaders to the place floral tributes were laid in honour of mother and daughters. In the gathering was late Fatoumatta’s husband Abubacarr Drammeh, her father Sulayman Hydara and immediate family members, and a cross section of members of the Gambian community in Nottinghamshire and surroundings as well as other sympathisers who knew the deceased, her family or just good Samaritans who could not come to terms with the heinous crime.

A prayer session was led by Imam Lamin Jatta who prayed for Allah’s forgiveness and mercy to be bestowed upon them. Imam Jatta said Allah test the faith of His believers in different ways and this incident is among the highest test one can go through. He said Fatoumatta and the innocent girls didn’t do anything to deserve such a horrendous act. He said the community and the family are at very difficult state of grief and pain and that the husband Abubacarr Drammeh is enduring the hardest time of his life. He urged the congregation to have faith in Allah and pray for the departed souls. The Secretary to the Nottinghamshire Gambian Community Mr. Edrissa Touray who read a statement before the gathered press and sympathisers which was prepared on behalf of the entire Gambian community, stated that their presence at the Fairisle Close is to show solidarity to Fatoumatta’s family in this difficult time and also to join the call for justice to be adequately served in this heinous crime against very loving, friendly, and respectful family. Mr. Touray said Fatoumatta was very industrious and had great dreams and aspiration to serve her family and community. He revealed that she was a community person who would participate in different voluntary services just to put a smile on people’s faces. He recalled Fatima would always call him and other elders within the community “uncle” and that shows the level of respect she had. Mr. Touray thanked the Notts Fire and Ambulance Serves and Nottinghamshire Police for their timely response in trying to save Fatoumatta and her two daughters’ and in the immediate arrest of a suspect. He however urged the police that the community is waiting for a quick conclusion into the investigation and that justice will be appropriately served in honour and respect of mother and daughters who were gruesomely taken away from their family. The Consular at the Gambian High Commission in London Sainey Barrow accompanied by Protocol Officer Mama Conateh said they have come to sympathise with the family of Fatoumatta Hydara on behalf of the High Commissioner Fatou Bensouda and show their solidarity to the Gambians in Nottingham. Ms. Barrow extended condolences from the Gambian President Adama Barrow and the entire Gambian people around the world. Ms. Barrow expressed shock and disbelief and said it is difficult to come into terms with the way their lives were taken. She visited the bereaved family and assured them of their support. In a somber and distresed mood, many Gambians especially the women folk, expressed how outraged they are as mothers. One of them said the two girls will never live to achieve their dreams and their mother will never see those dreams come through while the husband and father is left with no trace of wife and daughters. There was an increased presence of police and media coverage following the announcement of the vigil by the Nottinghamshire Gambian Community.

IS MEDICALISATION THE NEW ANTI-FGM CAMPAIGNS MENACE?

- By Caroline Mwangi

In December 2012, the United Nations General Assembly through consensus, adopted their first resolution i.e., resolution A/RES/67/146, to ban FGM worldwide. This resolution reflected the universal agreement that, FGM constitutes a violation of the human rights of girls and women, a position that has been widely supported by stakeholders that campaign against FGM.

Additionally, most literature on FGM bear the stamp of acquiescence that, whether practiced traditionally or at the hand of qualified medical practitioners, there are no health benefits of FGM. Yet, medicalisation of FGM is becoming a major concern in countries where FGM is traditionally practised and in countries of migration such as the United Kingdom, United States and Sweden. (Matanda & Lwanga,2022; Leye et al, 2019). UNICEF (2020) reports that, about 1 in 4 girls i.e., 26% or 52 million survivors who have undergone FGM worldwide, were cut by medical practitioners. The numbers are twice as high among adolescents, with 34% being adolescents between the ages of 15 and 19, compared to adult women between the ages of 45 and 49, who account for 16% of these prevalence rates. In countries where it is traditionally practised, the prevalence rates are increasing at an alarming figure, despite increased legislation against the practice. These include Egypt 38%, Sudan 67%, Kenya 15%, and Nigeria 13%, (UNICEF,2021. The prevalence rates in these countries continue to rise except Nigeria.

So, what is medicalisation of FGM?

This term has been defined by UNFPA (2018) as situations where FGM is practiced by any category of health professionals, whether in public, private, at home or elsewhere. It further includes reinfibulation (i.e., resuturing after delivery or gynaecological procedures of the scarred tissue resulting from infibulation) at any point in time of a woman’s life. Health practitioners who undertake medicalisation as highlighted by WHO (2010), may include trained traditional birth attendants (TBAs), nurses, clinical officers, midwives, gynaecologists, physicians and assistant physicians, plastic surgeons, and other personnel both in the public and private health care sectors. These medical personnel may either be undergoing training or working in the health sector or retired. the health risks associated with FGM, through access to health care services. It is thus perceived as a harm reduction strategy. It also gives way for symbolic types of cutting where, severe forms of FGM are replaced with symbolic cutting. Proponents of this concept argue that increased medicalisation highlights the risks of FGM, which in turn leads to the decrease in the prevalence of FGM. They further contend that medicalisation is an intermediate step towards the long-term goal of ending FGM. Hence, they propose that, reducing FGM to a physical procedure performed at health facilities, reduces its visibility or the likelihood to elicit discussions within the community, which in turn reduces the social influence or control on community members, (Ve Nina et al, 2020). However, this proposition in my view, underestimates the significance attached to FGM as a cultural norm, by practising communities. As Leye et al (2019) correctly puts it, even though medical practitioners might be able to reduce the immediate effects of cutting such as severe pain, bleeding, and infections, it is unlikely that they would prevent the long-term consequences of FGM, particularly the mental effects FGM has on survivors, (Leye et al, 2019). There are various studies that indicate that majority of survivors of FGM/C have reported mental health problems and emotional disorders such as: post traumatic health disorder, severe depression, and anxiety, (Knipscheer et al 2015; Eisold, 2015). Further, since there is no medical justification for FGM or any perceived health benefits of the practice, medical practitioners who perform FGM violate girls’ and women’s rights which include: the right to life, the right to physical integrity, the right to health, the right to non- discrimination, the right to be free from cruel, inhuman, or degrading treatment and the right to be free from violence.

Medicalised FGM may seem like an appropriate and a safe response to FGM, particularly, where it is believed that health practitioners would address the health risk associated with FGM. However, the fact remains that the practice involves the damage or removal of normal, healthy tissue and interferes with the natural functioning of girls’ and women’s bodies. More on this article, please follow this link: https:// mojatu.com/2022/11/15/is-medicalisation-the-newanti-fgm-campaigns-menace/

BRITISH NEW DIVORCE LAW IS BAD FOR AFRICAN MARRIAGES

IN THE UK- By Peter Makossah

The silence is deafening. A pair of inquisitive hazel eyes stares down at him as he fiddles idly with a strand of his dreadlocked hair dangling across his forehead. He takes a deep breath and sniffs loudly: “Oh, my God!” He curses himself as he saunters down the Upper Parliament Street past a shabby red brick building with a sooty roof. James Mashingaidze, 46, of Bulwell in Nottingham but originally from Mutare in Zimbabwe, is noticeably lost, in his mind. And on his face. His spirits are visibly low, and despite the early morning sunlight, Nottingham City Centre looks tired and unwashed. The pale sun seems only to accentuate the yellowing net curtains, cobwebby windows, and faded paintwork - a quick reminder that the legendary ‘Robinhood City’ has existed for centuries. He looks above, but the shops’ rooftops have nothing else to offer; the stucco and brickwork were scarred and scattered. His wounds, suffered in the marriage blitz, still startlingly clean and fresh in his heart. “Why can’t I be free from this bondage?” he yells at himself. Mr Mashingaidze, who is a psychologist, is aware that whatever he decides, it would lead inevitably to further decisions and actions - and most importantly some legal complications - each creating a ripple effect through his life. “Love hurts. And when it does, the best way is to move on than being a prisoner,” he considers. “Living with someone you love is sweet but being in a loveless marriage is hell.” Mr Mashingaidze complains that he is trapped in loveless marriage as the previous archaic divorce law compelled him to stay on with his wife because she has no fault in the eyes of the law. Under the previous family law, Mr Mashingaidze would have to wait for five years before divorcing his wife of ten years and mother of his three children but under the new law it will take just a short time. “I expected the court to understand that the only reason I married my wife was that, at that time, I loved her. Now, the reason I want to divorce her is that I no longer love her. It is that simple”, he claims. “If love was the reason I married her, then lack of it should be a reason enough to ‘unmarry’ her,” says Mr Mashingaidze in a matter of fact-tone. Mr Mashingaidze’s wife (name withheld) 43, is challenging the divorce arguing her husband is incapable of interpreting her needs accurately. “My husband’s neglect of me through unexplained prolonged absence from home continues to produce indescribable solitude and a sense torture. I have done nothing wrong to be divorced”, she said. She exclaims, “James told me in my face he did not want to be with me anymore. I asked him; ‘what has happened to our ‘until death do us part’ vows.’ He didn’t reply.” The Family Court district judge dismissed Mr Mashingaidze’s divorce petition because he has failed to satisfy the court with set reasonable grounds to warrant a dissolution of the marriage. However, divorce laws in England and Wales are set to change. The new divorce law, which came into effect in May this year will sweep away the legal principal that one should be at fault for adultery, unreasonable behaviour, and desertion. The reforms to change family laws in the UK follow years of campaigning by legislators, lawyers, and judges. Under new legislation, brought forward by the “Conservative” Government in 2020, a person will be able to simply walk away from their marriage, no reason given. Vitalis Ngadi, a family lawyer based in Derby says, “in an African setup, when one marries, they marry the whole family, the whole church or mosque and the whole community and, therefore, you cannot just wake up one morning and decide that you don’t want your wife or husband anymore”. Nottingham North Labour MP Alex Norris says, “I’ve listened to both arguments and firmly think a no-fault divorce is much safer and easier.”

Pastor Emmanuel Mbetewa, a senior minister at Citadel International Church in Nottingham City Centre says marriage is commissioned by God and the vows people make during wedding ceremonies, they make them with God and not the courts.

Sheikh Ibrahim Khadri Bin-Omar, a Muslim cleric based in Mapperley says, “divorce should not be made easier as this will make people walk away from their families and in the end, it will be the children who will suffer the consequences.” Please follow the link to read more: https://mojatu. com/2022/11/02/british-new-divorce-law-is-bad-forafrican-marriages-in-the-uk/

SILENT GUARD

By Galbur Foundation

HOT-BALLS REVOLUTION

By Galbur Foundation

I am a curious fighter who lives in Sainsburys I live in the freezer with ice cream and peas I shy away from the customers, waiting for them to leave I hope for the murdering of trees to cease I can stick to walls and live amongst the bees I strive for people and nature to have peace I am a curious fighter I am a determined hero who fights for rights I face the chainsaws and bulldozers with courage and might I want to save the earth

But I must unite the people first I can see extinction drawing close I worry that time will run out And I bleed with the trees

I am a determined hero

I am a fearless soldier who yearns for a safe world I weep when I see the hearts of children darken I dream to see mankind and nature hand in hand

I pretend to be braver than I am I want to save the earth

So I will save the earth

I am a fearless soldier

I am a curious fighter I am a determined hero

I am a silent guard. I live in a park on a slide in Dome street. I’m fighting against crime, destruction and racism. My nemesis are gangs and racists people. I am a woman which has the ability to turn into fire and throw fire balls.

I wonder why people are so rude. I see inside the moon and sun..

I dream for world to bring families back together and for brothers and sisters to hold hands again. I hear the trees talk to me.

I understand the people who are rude, no one should ever listen to them.

I am women which has the ability to turn into fire and throw fireballs..

I pretend to be who I am. I hope crime and racism will stop. I worry about children who are homeless. I am a woman which has the ability to turn into fire and throw fire balls.

I cry when mothers pain affects me. I feel the breeze tell me to fight against the bad. I am a women which has the ability turn into fire and throw fire balls.

HELPING LONDON’S YOUTH: JAMAD’S STORY

- By Anna Marsden

Jamad Abdi is a very active and dynamic woman, passionate about helping young people and families to improve their lives.

She moved to London 25 years ago, when she was very young, escaping from the war in Somalia. Despite initial difficulties, she managed not only to rebuild her life in the UK but also to help many other people in the UK and in Somalia.

“I arrived alone, after a very long trip, with no English and no knowledge of this country,” says Jamad. “It was hard! I immediately enrolled in ESOL (English language) classes, and once I had learnt the language, I took several vocational courses including child care, teaching assistant and health advocacy.” In 2002 Jamad started working in a charity, helping Somali people, and in 2008 she was hired by Islington Council as a bilingual family support worker. Last year, she became a family engagement worker, giving families with children information about child development and helping them access services.

In her role at Islington Council Jamad helps any family (Britons as well as immigrants and refugees) living in the area. She also maintains a special commitment to helping Somali people. In 2014 she founded the Galbur Foundation, a charity operating in Islington and in Somalia. The name of the charity comes from the union of two Somali words: gal, which means a small puddle of rainwater, and bur, which means mountain. “The first word evokes something precious, because rain is quite rare in Somalia”, explains Jamad. “The second word evokes something concrete. The two words together transmit a sense of hope, something concrete and precious like the help we offer to young people and families.” The Galbur Foundation fights poverty and lack of education in Somalia and helps youths from disadvantage groups in Islington to reach their potential through art, education, sport and culture.

In Somalia the charity runs a school for disabled children, providing them with lunch, not only because they need the food but also as a strategy to convince families to send children to school, as food and not education is often their first priority. In Islington the charity carries out many different activities, inspired by ideas from the young people themselves and the help they provide as volunteers at the Galbur Foundation.

Many of the activities of the Galbur Foundation in Islington are focused on mental health and crime, two problems that are closely related. According to Jamad, in Islington, mental health disorders are most prevalent in black children and young people, 15 per cent of whom suffer from mental health problems. She adds that the area has the highest prevalence of mental health issues in London.

Working at Islington Council, Jamad realised that while there are a lot of services offered to young people, ethnic minorities are less likely to access them. She works to bridge this gap, as well as the cultural gap dividing migrant parents and their children. While youths like joining the art industry, for example, their parents often don’t consider an education in the arts to be valuable.

One of the first initiatives of Galbur Foundation was “Promoting Mental Health Through Art”, a four- week programme with workshops led by the artist Anab Eided, attended by 20 participants aged 10 to 16. “Every session we discussed different topics, such as emotions, identity and safety,” explains Jamad. “In the last session we involved families and invited the police to speak about how to be safe in the neighbourhood. We had very positive feedback.” In partnership with the Council, the Galbur Foundation is organising a youth conference on mental health in February 2019. “Ethnic minorities find it difficult talking about this topic, for cultural and religion reasons,” says Jamad. “They don’t know how the available services work and where they are, while service providers have a lack of understanding of the culture these groups come from. We’ll help them to learn from each other.”

Sport is also a field of action of this charity, again with projects that aim to bridge the gap between migrant parents and their children. After a football fun day last April, the foundation is now organising a girls’ football club with a professional coach. “Our target is 25 girls, but I believe we’ll have a waiting list!” Jamad said. Jamad’s six children help her to organise all these initiatives and she loves helping everyone. At Christmas she spent 12 hours serving food to homeless people in a church. “It’s all about humanity,” she says. “Immigrants and refugees don’t come to this country just to look for support. They want to work, live their lives and help others. I believe the UK would not be one of the greatest countries in the world without their contribution.”