Global Positions

GLOBAL POSITIONS FAITH WAMBURA NGUNJIRI

Cry for My Beloved Country

could degenerate into ethnic conflict of such magnitude, that in a place where people of different ethnic backgrounds had lived and worked together and intermarried for more than 50 years some were now hacking each other to death simply because of tribal differences.

Although there had been post-election Cry, the beloved country, for the unborn violence in 1992 and 1997, it had never child that is the inheritor of our fear. before spread to almost national magniLet him not love the earth too deeply. tude.

Let him not laugh too gladly As Tim Stafford noted in his blog, when the water runs through his fingers…

Let him not be too moved when the birds “practically everyone in Kenya will tell of his land are singing, nor give too much you that the church failed to rise above tribalism in the run-up to the election.” of his heart to a mountain or a valley.

Indeed, some of the pastors and leaders For fear will rob him of all if he had been complicit, either by taking sides gives too much. or by refusing to preach against the hate Alan Paton in Cry, speech spreading through e-mails and the Beloved Country (1948) text messages.

In June 2009, I returned to Kenya to Paton’s poignant story resonates with me as I reflect on the ethnic conflict that speak to people involved in the reconcilibroke out in my native Kenya after the ation efforts. Caroline Mapesa of ALARM 2007 presidential elections — the reper- told me about pastors who confessed to cussions of which are still being felt. As having participated in the violence. “I Edward Callan suggested in the intro- did it,” said one. “I got so angry when duction to the 1987 edition of the book, the results were out, I took a machete Paton wrote in the grip of two power- and went out…then I remembered I was ful emotions: a cry against injustice and a pastor.” In a community where the a yearning for justice. I look back on the spiritual leaders were actively involved in the violence, the church must first 2007 events with similar emotions.

Kenya identifies itself as being 85 seek healing for itself before it can be percent Christian; however, in the last few an instrument of healing.

In response to the church’s loss of years I have had reason to wonder how deep this Christian faith runs. How can a credibility on the one hand and the urgent country that is home to so many Christians need to be the instrument of healing on be rocked by ethnic conflicts to the point the other, congregations mobilized to that churches are burned to the ground, bring physical relief as well as spiritual along with the people within them? The healing to the theaters of violence. One headlines said it all: 35 burnt alive in church such massive effort was carried out by fire, more than 1,300 dead, half a million churches and Christian NGOs under the displaced. Where was the “Christ” in banner “Msafara: Wheels of Hope,” a journey from the coast to western Kenya, “Christian” then?

Since the post-election chaos broke with prayer meetings along the way to out in December 2007, I have been back bring healing to pastors who could then to Kenya three times on extended visits. take that healing back to their communThe first one was in March 2008, at which ities. Similarly, Christian NGOs such as time the chaos had not yet fully subsided ALARM and World Relief have been and fear was palpable, as was widespread actively involved in helping local pastors disbelief that a mostly peaceful country reconcile their communities.

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Florence Simbiri-Jaoko, the chairperson of Kenyan National Commission on Human Rights, said that people needed to gather, speak about their hurt and distrust, and come to terms with the fact that their destinies are linked.“There is need for somebody to bridge that gap, to provide room for people to come together, to speak their pains,” she said.

“I think it’s up to faith-based organizations and churches to offer this kind of space.” She is convinced that while we might think of Kenya as a Christian country, the rural youth are largely unchurched and economically disenfranchised, making them easy prey for those bent on using them for political ends.Whereas the government needs to urgently deal with the real issues of historical marginalization that were the root cause of the violence, only Christian institutions can effectively bring about spiritual healing for both victims and victimizers.

The church and Christian NGOs have a long, hard journey ahead to bring compassion and restoration to both rural and urban communities. They must nurture a thirst and also a capacity for justice within individuals, beginning with pastors but also extending to discipling politicians, restoring the capacity for dialogue that is so necessary for building peaceful communities. Rural pastors will need help in reaching the youth with relevant evangelism and discipleship.

Where Paton feared that people who love too deeply will suffer too much, our Savior invites us to enter boldly into the suffering of others so that we may love that much more. Q Faith Wambura Ngunjiri teaches in the PhD program of organizational leadership and also in the Africa programs of the School of Leadership and Development at Eastern University in St. Davids, Pa. Her first book, Women’s Spiritual Leadership in Africa:Tempered Radicals and Critical Servant Leaders, has just been released by SUNY Press.

GLOBAL POSITIONS B eth B irmingham

Half the Sky... and Then Some

Justin Long says, “Women make up 49 percent of the world, perform 62 percent of the world work hours, yet receive 10 percent of the world’s income and own 1 percent of its property. They make up 70 percent of the poor, 66 percent of illiterates, 80 percent of the refugees, 75 percent of the sick...It seems Seek justice, encourage the oppressed, to me that women deserve special mindefend the cause of the fatherless, istry strategies and focus.” plead the case of the widow.

Michele Rickett agrees. She and Isaiah 1:17 her husband, Daniel, founded Sisters in

Here I sit, listening to another great Service (SIS) with a mission to inform, sermon. This week it’s about justice, equip, and mobilize Christians to empowstanding in the gap for the oppressed er women and children against poverty, (Isaiah 1:17). Last week it was about disease, exploitation, and spiritual darkbeing “blessed to be a blessing to the ness in the hard places of the world. SIS nations” (Acts and others). The week is focused on the parts of the world before it was about all I have — my time, least reached by the gospel and with high gifts, resources — being God’s resources rates of abuse and exploitation of women and girls, including China, Indonesia, to be used for God’s purposes.

“I am a well-fed Christian,” I think Iraq, India, Egypt, Sudan, and Syria, and to myself, beginning to reflect on how accomplishes its mission by working blessed I am to live in a country that together with local women in a variety values me and my gifts, to have been of initiatives in these countries. born to parents who love me and were able to give me so much growing up. Women account for 49 percent of What if I’d been born in China — would the world’s population but do 62 they have dumped me at the airport percent of the work hours and because I was a girl? Or Cambodia — receive 10 percent of the income. would they have had to put me to work They make up 70 percent of the as a sex slave to feed my family? If so, poor and 75 percent of the sick. would anyone intervene on my behalf?

Sisters in Service recognizes the sigAs a lover of Jesus, am I intervening on nificant impact that women have on the anyone’s behalf?

I am struck by the name, Half the current well-being of the family and on Sky, of a new movement to address the the education and health of the next plight of women. Borrowed from the generation. They, and other Christian Chinese proverb “Women hold up half ministries like them, have proven records the sky,” the name invites reflection, of the significant impact that investing and it occurs to me that indeed women in women has on the family and the hold up half the sky (and then some) community. Helping women start small — often with one hand tied behind businesses improves the family income, their back by the ropes of oppression. pays for food and children’s education, In many countries, women are valued and often provides some savings for their less than livestock and treated even future. Educating women in basic literacy worse. Girl children are disposed of in improves the educational outlook of their inhumane ways or married off or sold children and reduces the family’s vulfor profit. In his column, Monday nerability to exploitation; basic health Morning Reality Check, missiologist education for women reduces infant PRISM 2010

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mortality and family ailments.

What can we do? Scripture is clear on our responsibility.The plight of women and girls in the countries least reached with the gospel is well known. First and always, pray — ask, “What part of the world are you calling me to focus on?”

Next, speak out. The world needs a peaceful revolution in the ways that women and girls are treated, and that must be based on a Christian conception of love. In her book, Love and Revolutions: Market Women and Social Change in India, Dr. Eloise Hiebert Meneses writes,“Love of the other…comes exclusively from God and is truly revolutionary in the sense that it turns people around from distrust to trust, from fear to willingness to give.” Speaking out for others is a way of giving of yourself on their behalf.

Lastly, link arms. Together with your friends and small groups get connected to ministries in these places and work together to change what’s happening.

In her new book, Forgotten Girls, Michele Rickett writes, “Powerful interventions require linking arms over the long haul and together growing good initiatives into great ones. The best way to do this is to identify local ministries that are already working well. Local women have profound insight into the cultural forces in their homelands that lead to oppression and exploitation. They understand how to do things in a way that works in their area, is cost-effective, and won’t draw the negative backlash that can crush an effort.”

I can listen to thousands of great sermons, take copious notes, and even remember to be grateful for all my gifts, but if I have not love — if I never speak out and work for justice for my sisters who are in bondage,“I am only a resounding gong or a clanging cymbal.” n Beth Birmingham is associate professor of leadership and change at Eastern University (eastern.edu/sld) and a board member of Sisters in Service (SistersinService.org).

GLOBAL POSITIONS S haron G ram b y - S o b u k w e

Good Neighbors in the Congo

Panzi, for vaginal rebuilding after rape.

Dr. Mukwege continues to train nurses, obstetricians, and doctors to serve the growing number of patients in need of this treatment. Thanks to the work of Panzi Hospital and Dr. Mukwege, numerous women and children have a chance I’d like to introduce you to two men to regain some normalcy in their lives who embody Christ’s definition of what after the trauma of rape and the severe it means to be a good neighbor. Both are injuries that result.

Both men serve in the country of medical doctors, and both live and serve in the Democratic Republic of Congo their birth, where hope has been too (DRC), sometimes called Congo-Kinshasa often scuttled by the greed that follows after its capital, in contrast to Congo- the nation’s vast riches in copper, gold, diamonds, uranium, timber, coltan, and Brazzaville, its neighbor to the west.

Joseph Lusi is the founder of HEAL cassiterite, the latter two necessary eleAfrica. Born and raised in the eastern ments of laptop computers and mobile Congo, “Dr. Joe” is a surgeon who spe- phones. This greed has produced great cializes in orthopedic repair but whose atrocities over the millennia, from the work is ultimately shaped by his faith in height of the Kongo Empire in 1000 the redemptive power of God. Thirteen BC to the Atlantic Slave Trade, from the years ago, led by their Christian faith, war of resistance to Portuguese colonial he and his wife, Lyn, established HEAL incursions. From 1885 to 1960, under Africa to train doctors and nurses who Belgian colonial rule, up to 15 million would stay and serve in Congo. Today, Congolese died.

Then, in June 1960, Congo’s first HEAL Africa provides an extensive outreach program to victims of rape. democratically elected president, Patrice Specialists train local doctors in how to Emery Lumumba, stood to deliver his treat victims of sexual violence, nurses inaugural address to a watchful and excitprovide medicine and post-rape kits, and ed crowd of millions.Yet only 10 weeks counselors work with families and youth later, Lumumba was deposed by Mobutu conducting HIV prevention training and Sese Seko, a military officer supported counseling. HEAL Africa has become by the US, France, and Belgium, and an internationally recognized teaching Lumumba was later assassinated. Mobutu hospital where women, children, and would rule as a powerful dictator for families can find not only physical treat- the next 40 years, plunging the country into the depths of poverty while he sold ment but also spiritual succor.

Another good neighbor is Dr. Denis its riches to the highest bidder, stashing Mukwege, founder of the maternity his profits in numerous offshore accounts. ward, operating room, and specialized Mobutu was finally ousted in 1997, and services for female victims of sexual within a year a war erupted among violence at Panzi Hospital in the DRC’s Congo and seven other African countries.

South Kivu Province. A project of the Finally, all countries and rebel groups 8th Community of Pentecostal Churches signed a peace accord in July 1999, and in Central Africa (CEPAC), Panzi Hospital the people of the Congo elected a new serves on average 10 new women and president in 2006.

Yet atrocities continue. Today, the girl patients each day. Thirty percent undergo major fistula repair surgery at Congo has one of the poorest national

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economies, in which the average annual per capita income is $100. Since 1996, nearly 6 million Congolese have lost their lives, 10 times more than those killed in Darfur, yet this resource war continues in silence. The war has created a culture of barbarism focused on destroying families, community, and ultimately hope.

It forces children to become soldiers and miners. Females of all ages, from infants to senior citizens, are routinely gangraped and sexually tortured. Every day, 40 women are raped in the DRC. However, Drs. Lusi and Mukwege offer hope as good neighbors. Like the Good Samaritan, they are unlikely helpers.

In a culture where it is inappropriate for males to even discuss “female issues,” they treat women who have been sexually violated. Both men could have chosen to pursue personal gain through corruption, like so many of their compatriots.

Educated abroad, they could have easily made a profitable life far from Congo and its many woes. But they chose instead to seek out those who are lost and suffering, to stay, and to serve.

If you would like to support their efforts in Congo, you can (1) learn more at FriendsoftheCongo.org; (2) sign a petition and/or make a contribution to support women’s groups in Congo (see Congolese Women’s Campaign Against Sexual Violence in the DRC at RDC ViolenceSexuelle.org; (3) support HEAL Africa (HealAfrica.org) or Panzi Hospital (PanziHospitalBukavu.org); (4) support the International Violence Against Women Act (IVAWA–S. 2279, HR 5927), designed to incorporate solutions for reducing violence against women into US foreign assistance programs. n Dr. Sharon Gramby-Sobukwe is department chair of the School of Leadership and Development at Eastern University, where she teaches leadership (NGOLeader.org) and church politics.

GLOBAL POSITIONS S haron G ram b y - S o b u k w e

Christians, Israel, and Palestine Almost two years ago, a group of 34 evangelical leaders took a position in support of a Palestinian state. They expressed their support for Palestine’s legitimate rights and the creation of a Palestinian state “that includes the vast majority of the West Bank,” and they said that being a friend to Jews and to Israel “does not mean withholding criticism when it is warranted.” They added, “Both Israelis and Palestinians have committed violence and injustice against each other.”Their position was surprising and perhaps even viewed with suspicion by some, because until then evangelicals had been largely quiet or loudly Christian Zionist.

Since then, the violence, killing and suffering have continued to intensify.

Scripture tells us that the remedy for such torment, heartbreak, and soul-sickness is Jesus.The way to him is a process of confession, reconciliation, and redemption for spiritual salvation and rebirth. Likewise, the journey to peace in the world requires walking the path of reconciliation and restoration in order to be delivered from war and death, darkness and sin. This is Christ’s message to the world, and it is the responsibility of his church to deliver it.

Yet we remain quiet.

Many of us are quiet because we have a sense that it’s scriptural to stand by Israel no matter what. To question—not to mention criticize—Israel’s actions, we’ve learned, is tantamount to cursing the people of God and resisting the coming of Christ.While our hearts break for the suffering and loss we are witnessing, we ignore our soul’s cry for justice because we are constrained by Christian Zionist theologies. Such theology relies upon con-

temporary politics to interpret Scripture, prefers military solutions to biblical mandates for peace, and ultimately aligns with power rather than justice.

Contemporary Christian Zionism stresses the centrality of modern Israel in God’s end-time plan, as well as the view that Christians can hasten the coming of Christ to help bring about fulfillment of end-time prophecies. Yet this view is typically more Zionist than it is Christian. Zionism is an international, political, ideological, and secular movement for the development of a Jewish homeland in what is now the modern state of Israel. In contrast, biblical Scripture from the Old Testament to the New prioritizes relationships—between God and his people as well as among his people. Further, Scripture portrays God’s plan for an ever expanding fellowship of believers realized through Christ the Savior.

Inasmuch as the OldTestament emphasizes God’s special favor towards the Jews, when coupled with the New Testament it becomes clear that God has an equal opportunity plan to favor, from every nation, whomever fears him and does what is right (see Acts 10:34-35 and Galatians 3:26-29, for example). Even God’s promise of the Holy Land for the Jews, interpreted in the broad context of the Old Testament, continues this plan. Scripture emphasizes that God is the rightful owner of the land (Psalm 24:1; Leviticus 25:23; Jeremiah 2:7, 16:18) and that his gifts, whether of land or a savior, are never unconditional but always require covenant responsibility (Isaiah 5:8, Micah 2:1-3, Amos 7:17,Hosea 9:2-3),respect (Leviticus 18:24-30; Deuteronomy 8:17-19), and justice (Ezekiel 47:21-23).

Extreme Christian Zionism condemns peace between Israel and Palestine as an impediment to God’s eschatological program and supports Israel in its military defensive and offensive strikes.Yet,Scripture points to communities of justice and peace

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from the Old to the New Testament, as believers are called to justice, kindness, and humility (Micah 6:8), peace (Matthew 5:9), and reconciliation (2 Corinthians 5:18).

Taken as a whole, Scripture outlines God’s plan for redeeming the world through people committed to and dependent upon him. This plan is firmly rooted in an intimate relationship with Christ that shapes us for serving and sacrifice. Ultimately, we as the body of Christ are called to reach the world with Christ’s love.

Our silence, however, signals consent and alignment with those who would depend upon the politics of power rather than work for the salvation of the poor, consolation for the downtrodden, liberation of the oppressed, and freedom and transformation for all the captives (Isaiah 61: 1-8).Yet, history (from the Crusades and slavery to the Holocaust and apartheid, as well as numerous episodes of genocide) teaches that when the church has aligned itself with the strong and engaged in power politics, it has created space and opportunity for cruelty, greed, and savagery— especially against the weak. In contrast, in every triumphal moment of social justice in the contemporary era, from abolition to civil rights and restorative justice, from Hong Kong and Chile to Rwanda and Jamaica, the church has played a central role.An important lesson of history is that geopolitical maneuvers will not determine timing or who will receive a rich welcome into the eternal kingdom. Instead, lives of salvation, characterized by faith, goodness, knowledge, self-control, perseverance, godliness, brotherly kindness, and love (2 Peter 1:5-8), are requirements for effective and productive solutions to this world’s woes, solutions that honor God. n Dr. Sharon Gramby-Sobukwe is department chair of the School of Leadership and Development at Eastern University, where she teaches leadership (NGOLeader.org) and church politics.

GLOBAL POSITIONS S haron G ram b y - S o b u k w e

Wisdom Better Than Strength

on the US and the world, especially in human rights, and, as a first step, in the closure of the Guantanamo detention center. At the same time, many fear that Obama will not be able to fulfill all the promises he made during the election campaign.

In the global south, and especially in There was once a small city with only a few people in it.And a powerful king came against Africa, people are excited about Obama it, surrounded it, and built huge siegeworks because he represents them. His multiagainst it. Now there lived in that city a man ethnicity, his upbringing in the US and poor but wise, and he saved the city by his abroad, the story of his persistence and wisdom. But nobody remembered that poor man. “making it” in the face of many chalSo I said, “Wisdom is better than strength.” lenges are all experiences that people But the poor man’s wisdom is despised, and beyond the corridors of power understand and share. For many he represents his words are no longer heeded. somebody who is able to exceed his ethEcclesiastes 9:14-16 nic, racial, geographic, and class status, to

This month, as the United States inau- be shaped by them and proud of them gurates Barack H. Obama as its 44th yet not limited by them.

As a Kenyan scholar and friend reports, president, the world watches with high expectations. More than ever before, it “For Kenyans, Obama’s Kenyan heriseems the election of a US president is tage gives us reason to be proud. But we understood for its global significance as well as its symbolism at the most per- Can we prioritize selflessness, sonal level. Whether in Azerbaijan or Switzerland, Ethiopia or Kenya, the elec- fearlessness, and wisdom rathtion of Obama signals hope for a better world and faith that it is possible for er than self-interest, arrogance, each of us.

In his historic acceptance speech on and domination?

November 4, 2008, Obama said, “And to all those watching tonight from beyond are also humbled by Obama’s choice to our shores, from parliaments and palaces, seek this heritage out. He could have simto those who are huddled around radios ply ignored it; after all, he barely knew in the forgotten corners of the world, his father. Instead he chose to make that our stories are singular, but our destiny journey to Kogelo, a place so remote they is shared, and a new dawn of American had to bring in generators for electricity leadership is at hand.” If indeed this is a so that the village could watch Tuesday new American dawn, how should our night on big screens ... to have ‘one of attitudes and policies differ from those our own’ who is connected to those roots, and who then makes it to the highof the past?

Ultimately, many in the world expect est office in the world, it is tremendous changes in US foreign policy. In India, affirmation of our heritage as Kenyans Obama inspires hope in the poor for and as Africans.”

In South Africa, a friend says, “This policies that will improve their conditions.

In Azerbaijan there is guarded hope that moment resonates with so many of us US policy towards Muslims will change. who connect with, support, endure In Switzerland, 61 percent say they hope patience and long suffering, and facilithat Obama will have a positive influence tate change toward a vision for a better PRISM 2009

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life in South Africa, better USA, better any country for all its citizens.”

At a time when the world is smaller than ever, a common desire for hope and compassion for our world and visions for new global relations are compelling, begging further discussion, exploration, and, yes, prayer. As people of God, are we likewise compelled to envision new global relations? If we dare to dream, in this moment in history, what might be different in our foreign policy?

By the world’s logic we should prioritize our national and individual selfinterest, and our foreign policy should remain pragmatic, focused on a range of choices delimited by existing relationships, resources, and power distributions. The policies that follow from this logic rely upon the strength of our arms, the skill of those who compose our military, and our power to remain not only relevant but in control of the world.

But in the mindset of the “poor but wise” man described in Ecclesiastes 9, we would prioritize selflessness, fearlessness, and wisdom rather than self-interest, arrogance, and domination.The policies that follow from this way of thinking require that we find faith enough to sacrifice self and make serving others our first concern.They require that we deny fear and trust God for our security as we embrace peace before war and focus on wisdom rather than strength to engage and listen to others, especially the poor. A new type of foreign policy would seek wisdom in small places and among the forgotten and stand up against all who would exploit the weak. Will we dare to stand for policies that will signal the kingdom to come rather than empire today and reflect Jesus rather than Caesar? If we do, perhaps others will join us there. n Dr. Sharon Gramby-Sobukwe is department chair of the School of Leadership and Development at Eastern University, where she teaches leadership (NGOLeader.org) and church politics.

GLOBAL POSITIONS S haron G ram b y - S o b u k w e

Mud Cakes or a Spoonful of Rice The history and continued legacy of Haiti, while typically considered a tragedy, is replete with scriptural parallels, lessons, and hope for the future. Often considered a dismal example of “chronic collapse,” Haiti today is the poorest nation in the Western Hemisphere, with 80 percent of the population living under the poverty line and 54 percent in abject poverty.The site of frequent tropical storms, persistent government corruption, and resulting popular unrest, Haiti now faces not only rising fuel prices but also food shortages.

Recent news reports point to conditions so desperate that some Haitians have resorted to eating mud cakes to survive.

This Haiti is strikingly different from its earlier identity as a leader in liberty, equality, and independence. Just as the biblical Hebrews overcame enslavement in Egypt, so, too, Haiti, a nation of enslaved Africans, emerged from capture, cultural oppression, and dehumanization. Both peoples sojourned as strangers in strange lands. Both endured bondage and suffering. Ultimately both peoples, guided and inspired by unlikely leaders, would triumph against great odds to model faith and justice for others.

The Haitian Revolution (1791 to 1804) was, like the biblical exodus, a tremendous achievement. Twelve years after 40,000 enslaved Africans started a rebellion against French slavery and colonialism, the Haitian army,led by ex-slaveToussaint L’Ouverture and military genius Jean-Jacques Dessalines, defeated the French army twice and also defeated the armies of England and Spain.

Haiti became the first free republic in the Americas where slaves were emancipated and slavery outlawed.

Haiti also extended its support to others fighting injustice, most notably

Simón Bolívar in his quest to unshackle South America from Spanish colonial rule.

In 1816 Haitian president Alexandre Pétion agreed to support Bolivar with both arms and supplies in return for a pledge that slaves would be freed in any colonies that might be liberated. Overall, Haitians made it clear that Haiti was a refuge for any seeking escape from enslavement or seeking greater personal freedom.

However, in Haiti as in the exodus, newly independent peoples paid a high and lasting price in the journey to transformation. While Pharaoh initially permitted the Hebrews to leave Egypt, he sought to drive them into the sea once they began their journey. Similarly, although Haiti had won its independence, enemies continued to seek to destroy her.

In 1825, France exacted “reparations,” the equivalent of $21 billion in today’s currency, to reimburse France for the lost privilege of owning Haitian slaves.

Surrounded by French military ships, suffering French, Spanish, and US trade boycotts, and facing starvation, Haiti was forced to accept the reparations. In return it received French recognition of Haitian sovereignty, but ironically the new republic was able to make the scheduled payments only through high-interest loans from French banks. This debt essentially re-enslaved Haiti to its former ruler and robbed the new nation of its early potential for development. Debt service absorbed virtually 80 percent of Haiti’s available budget for over a century after the completion of their revolution.

Fearing that the Haitian spirit of liberty would infect the enslaved within its own borders, the United States refused to recognize the new republic until 1862, when it sent abolitionist Frederick Douglass as its first ambassador to Haiti.

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of the resistance leader Charlemagne Peralte and the US occupation of Haiti.

US troops eventually withdrew in 1934, but the US retained financial control over Haiti until 1947. Most recently, the Bush administration has been accused of deposing the democratically elected President John Bertrand Aristide in 2004, resulting in his exile to the Central African Republic.

Finally, just as the Hebrews spent 40 years wandering in the desert because they failed to faithfully embrace the new values and culture worthy of an emancipated people, so, too, have Haitians delayed their own deliverance. Corrupt leaders and greedy elites have denied Haitians the opportunity for true emancipation and development. But just as the nation of Israel emerged in biblical times through a process of holistic transformation— encompassing the emotional and physical, spiritual and temporal—so, too, there is hope for Haiti’s holistic transformation.

One way that global Christians can support the Haitian people in their fight for shalom is to partner with indigenous NGOs and partnerships, such as Beyond Borders (beyondborders.net), the Haitian FoundationAgainst Poverty (HaitiPoverty. org), Lambi Fund of Haiti (LambiFund. org), Institute for Justice and Democracy in Haiti (IJDH.org), and Grassroots International (GrassrootsInternational.org).

Haiti’s story and the biblical exodus remind us that God is a lover of justice, that he uses the unlikely to achieve amazing feats, and that he does not give up on our restoration. Further, this history echoes the Haitian proverb: “One spoonful of rice from each plate makes enough for another plate.” If we each will do a small part, God will do something amazing!

(See Randall Robinson’s An Unbroken Agony: Haiti, from Revolution to the Kidnapping of a President [Basic Civitas, 2008].) n Dr. Sharon Gramby-Sobukwe is department chair of the School of Leadership and Development at Eastern University.

GLOBAL POSITIONS S H A R O N G R A M B Y- S O B U K W E

Seeking Justice in Colombia

poppy (used to produce cocaine and heroine) as compared to 157,200 in 2007.

Meanwhile these illicit crops are now found in 23 of 32 administrative regions in Colombia as compared to 12 in 1999.

On the other hand, Plan Colombia has significant environmental, health, ecoLearn to do right! Seek justice, encourage nomic development, and human rights consequences. Herbicidal spraying to kill the oppressed. Defend the cause of the poppy crops destroys the environment fatherless, plead the case of the widow. and undermines health in rural and poor Isaiah 1:17 communities. Children develop respiraColombia, the fourth largest country in tory problems, rashes, diarrhea, migraine South America, has been embroiled in headaches, and conjunctivitis. Fumigation violence and crime for at least the last also puts in danger legitimate food crops decade. Strangely we hear little of this growing near illicit crops.

Such problems disproportionately tragedy in the daily news, yet as Christians we are called to look beneath the surface impact Afro-Colombians. According to to identify with and assist those in need. the UN Chronicle, “Colombia has the With a population of over 40 million, second largest African descendant popColombia is composed of an ethnically ulation in the region. Afro-Colombians diverse combination of indigenous Indians make up about 26 percent of the as well as African and Spanish descen- entire population, but represent well dants. Colombia currently boasts the over 75 percent of the poor and earn highest murder rate in Latin America and 34 percent less than their non-black the highest number of kidnappings in the counterparts.”

Historically Afro-Colombians and world; Colombia reportedly produces 90 indigenous people have been forcibly percent of the world’s cocaine.

In 1999 President Andrés Pastrana displaced by large farming interests. initiated his “Plan for Peace, Prosperity However, after intense popular pressure, and the Strengthening of the State” (a.k.a. territorial rights were granted under Plan Colombia). Plan Colombia is an Law 70 of 1993. Afro-Colombians are integrated strategy to address Colombia’s located on the Pacific Coast, considered, myriad interconnecting problems, includ- along with the Amazon, the greatest ing illicit drugs, civil war, economic decline, reserve of biodiversity in Latin America and poor governance. From inception and one of the greatest in the world. the US government has supported this However, continued armed conflicts have strategy, providing $1.4 billion in aid to forced tens of thousands to flee, clearing reduce by 50 percent the area used to the way for oil palm plantations, logging cultivate drugs and to diminish cocaine operations, and mining projects.As a result, distribution and consumption in the United States. Eighty percent of US aid was earmarked for the Colombian military to eradicate the illegal drug crops in Colombia.

Plan Colombia has been highly controversial, however. On one hand, it has done little to reduce the flow of illegal drugs into the US. In 1999 there were 163,289 hectares planted with coca and PRISM 2008

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Colombia has more than 3 million internally displaced people, second only to Sudan.Sixty percent areAfro-Colombians.

This forced displacement is centered among port communities and other regions targeted for development in the US-Colombia Free Trade Agreement.

Today the US and Canada have been forging ahead to finalize Free Trade Agreements (FTAs) with Colombia.These FTAs are justified as means to promote human rights, freedom, democracy, and the rule of law, yet the United Nations considers Colombia a humanitarian disaster because of targeted killings of civilians by that country’s security forces.

How can we help seek justice in Colombia? First, pray for Colombia.

Second, offer support. The Catholic Bishops’ Conference and Colombian Jesuits lead struggles for the rights of the poor through their think tank CINEP (cinep.org.co) and Program for Peace; the Afro-Columbian organization PCN advocates for the land and cultural rights of Afro-Colombians.We can also support or join any of the US-based organizations and ministries, including the Colombia Support Network (colombiasupport.net), the Association of Internally Displaced Afro-Colombians USA (afrodes.org), Colombia Vive (colombiavivewa.org), Chicagoans for a Peaceful Colombia (chicagoans.net), Fellowship of Reconciliation-USA (forcolombia.org),Witness for Peace (witnessforpeace.org), and Christian Peacemaker Teams (cpt.org).

Further, we can pressure our legislators to end—instead of just diminish—military aid to Colombia, and we can voice opposition to the US-Colombia FTA. (More valuable information/petitions/ resources can be found at Mingas.info, Bilaterals.org, PeaceInColombia.org, and AfroColombia.org.). ■ Dr. Sharon Gramby-Sobukwe is department chair of the School of Leadership and Development at Eastern University, where she studies and teaches leadership and church politics.

GLOBAL POSITIONS S H A R O N G R A M B Y- S O B U K W E

WWJD in Zimbabwe?

Today, major news media in the U.S. and Britain report that President Robert Mugabe and his governing ZANU-PF Party, in power since 1980, have resisted calls for political reforms and driven Zimbabwe to despair. President Mugabe has been labeled corrupt, mad, and a racist dictator and accused of stealing elections and repressing the opposition.

Further, his party is singled out for major human rights abuses, including torture, censorship, and starving the nation. But few media explain the issue in the context of Zimbabwe’s history and competing global political-economic interests.

And even fewer address the critical factors determining the ability of the common people in Zimbabwe to survive and prosper.

Since 1890, when Cecil Rhodes initiated British colonialism in Rhodesia, land was appropriated at gunpoint by mining companies supported by the British government and through various types of apartheid, taxation, and industrial legal acts. By 1979 and the signing of the Lancaster House Agreement, approximately 5,000 commercial farmers owned 45 percent of the land (the most productive portion) while more than 4.5 million people (mostly black) lived on the 55 percent that was most dry and least fertile. The Lancaster HouseAgreement prevented Zimbabwe, the newly independent state, from redistributing land for the first 10 years and restricted redistribution to a “willing seller/willing buyer” basis. Sales were to be in international currency and while they were never pinned down to exact amounts, Britain and the U.S. committed to fund government efforts to buy land from white farmers.

During that first decade of independence, 6.67 million acres were transferred from white farmers, and 60,000 families were resettled.This resettlement project was organized by the ZANU-PF party and funded by foreign donors, including Britain, the European Community, and the African Development Bank.

However, before the end of the first 10 years, Britain and the U.S. withdrew support, citing problems with the quality of living of resettled peasants, ineffective management of the process, and corruption. By 1990, when the Agreement expired, the predominantly white commercial farmers still owned approximately 80 percent of the land they owned prior to independence and controlled the vast majority of agricultural production, exports, and employment.

As followers of Jesus, we can ill afford to ignore such issues of life and death. But how is the Christian community to determine the correct course of action? Jesus’ reaction to the woman caught in adultery suggests several lessons that can enlighten our response.

In John 8:1-11, as Jesus was speaking to a crowd, scribes and Pharisees brought forth a woman accused of adultery.They challenged Jesus to publicly support the harshest action—stoning the woman— or risk ridicule for contradicting Mosaic Law. Jesus neither denied the validity of the law nor condemned the woman.

Instead, he challenged the accusers to assess their own sins and then proceed only if they could do so with a clean heart. He said,“If any one of you is without sin, let him be the first to throw a stone at her” (8:7).

Jesus looked beyond the issue as presented, to discern the larger context of history and power. Specifically, the adulterous woman was a powerless pawn used to advance the interests of powerful leaders. Jesus knew that while the woman’s sin was made the focal point, the scribes and Pharisees were really focused on discrediting him.Thus, Jesus

acted with consistent equanimity, extending grace and mercy to the victim and denouncing the powerful. Ultimately, Jesus reserved his greatest condemnation for the leaders who were willing to publicly ridicule, condemn, and sacrifice one of the weakest among them.

Today Britain and the U.S. decry the practices of the Mugabe government, but they were silent in the past, awarding Mugabe numerous honorary degrees and highlighting Zimbabwe’s role in regional stability and growth. Prior to 1990 they uttered not a word about the simmering inequality and injustice rooted in land theft and their own failure to help reconcile the parties involved.

Mugabe and ZANU were criticized only after breaking with neo-liberalism and encouraging the poor to violently reclaim land from white farmers. Likewise, Ethiopia and Colombia, for example, continue to commit abuses far more widespread. Yet their leaders, who are economically and politically friendly to the U.S., avoid criticism and exposure.

Certainly, Zimbabwe’s human rights abuses must be condemned and ended, but are we equally willing to bare our own sins, to ask ourselves if we are truly committed to justly restore land and opportunities for the poor to develop, or are we willing to sacrifice them for our own ideological interests?

Jesus recognized the self-interested accusations of Jerusalem’s leaders and acted instead in the interest of justice.

He challenged the leaders of Jerusalem —as he challenges us today—to put “the least of these” at the center of our politics. By confronting power, focusing on the weak, and sacrificing self, Jesus reaches out to save the most vulnerable, destitute, sinful, and rejected—in each of us. We must go and do likewise. ■ Dr. Sharon Gramby-Sobukwe is department chair of the School of Leadership and Development at Eastern University, where she studies and teaches leadership and church politics.

PRISM 2008

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