Lassoing the Moon

A Visual Guide

2010-10-09T13:52:00.000-07:00

Arrival: surrounded by the Andes --> response: Dios mio! I am in Bolivia. I need my camera.

Plaza Principal de Cochabamba

Evo Morales's Office at the Cocalero's Sindacato - I was outside of his office door my third day in Bolivia.

El Cristo - this HUGE Christ statue overlooks all of the city of Cochabamba. I climbed up this mountain to see El Cristo - the largest Christ statue in South America - even bigger than the one in Brasil which everyone talks about (a bit of Cochabambino pride).

Traditional costume and dance as part of the Cochabamba Independence Day Celebration

Hike to the top of El Cristo:

Bicentennial Independence Parade: Cochabamba

Campesinos (indigenous farmers) carrying the wiphala - indigenous flag

Miners - a very powerful political group in the country due their ability to organize into unions

My homestay brother, Andres - he goes to a military colegio (high school) - he's the one looking at the camera :)

La Paz

Flight with such amazing views - Andes through the clouds

"Death Road" see that faint line winding through the mountain?

Tiwanaku: Ancient Ruins

City of La Paz

Enormous city set amongst the Andes

See the snow covered mountain in the background?

The seat of the government and center for most organizations

Ministry of Foreign Relations (visited there)

(yes, I visited there - can you even believe it? I met the President of the Bolivian World Bank?!)

With all this in mind, La Paz is also a center for a lot of artistic expression (and political resistance).

Mamani Mamani - the most famous artist throughout Bolivia - met him too.

El Alto - the "ghetto" of La Paz and a stronghold of Aymara cultural and political support

Tocoli - Rural homestay on Lago Titicaca

This Ayamara community has only ever had foreigners in it once before - therefore, it was a great honor for us to be able to come (many families were very nervous but also very happy to have us stay in their homes and learn about their way of life).

Welcoming Ceremony

Descent into the village - the blue of the sky and lake are blurred into one.

Spiritual ceremony recognizing our presence but also the values of the community/culture

A communal feast to welcome us - Ataphi

After other festivities, we went to our new homes with our families. Our house was at the top of the mountain - about an 1.5 hour hike in altitude like I had never experienced.

The view from our house - the lake - you can also faintly see the coast of Peru. This day we were heading into town to make some adobe bricks to contribute to a community project to add on to the school building.

My family - entirely managed by women, as all the men are working in La Paz or in other countries - are ranchers and work in the fields all day tending to the animals and also producing handicrafts.

After a long day in the field, they spend long hours cooking for the entire family in a dirt-floor kitchen that is not ventilated. It is very efficient and functional but certainly made me worry about some related health issues.

First and foremost, they work as a family for their family.

Random Photos:

Swimming in Lago Titicaca- it was FREEZING but a must-do - the highest lake in the world and a salt water lake: we had to do it.

A church service + a wedding in a nearby town

Nearby market - very typical form

Sucre: La Ciudad Blanca (White City) - there are many things that could be said about this, but it's named this for all the white colonial buildings in the city center.

So here's the cultural-music center where I am doing my project - Centro Cultural Masis (more photos to come later).

A Quechua woman talking to a SIT student about her life - this student hand a disability that would prevent her from being able to weave so they had a fascinating conversation about this.

A thermal spring in the Andes - can you say... AMAZING?

Yes, AMAZING.

Potosi: the city that fed the Spanish Empire - and also the highest city in the world.

El Cerro Rico

These are some serious miners, ready to find some silver.

Going into the mine - excited but scared, particularly when there were all kinds of strange smells and these green (and various-colored) substances on the tunnel walls.

El Tio - basically the protector god of the mine

This is extremely hard, dangerous work in 19th century mining conditions.

They use coca to alleviate the effects of the altitude and other things - coca is a cure-all.

Santa Cruz - the strange mix of the Lowlands with forgotten indigenous people and of the largest city in Bolivia - very metropolitan

Colonial mission towns - tons of them in Santa Cruz (the department)

So everyone got really excited when we were told we would be crossing the Rio Grande -

This was it...

More like El Rio Grande Seco (the big dry river)

One of the several National Parks - which doesn't really guarantee any degree of protection apparently as Evo is currently wanting to construct a highway through one - coincidently the area with the one of highest concentrations of biodiversity in the world.

Santa Rita - un pueblo in Santa Cruz

Pata, Pata, Ganso - Duck, Duck, Goose with the kids of Santa Rita

This was our bus throughout Santa Cruz - anyone reminded of the Wild Thornberries?

Back in Cochabamba

Todos Santos - annual holiday to respect the dead

There is a lot to be said about this tradition - so please just ask me about it if you have questions.

Final Looks

This cracked me up in the airport in Santa Cruz.

This graffiti says basically - In Search of: Thief. Dead or Alive

The person shown and named is the former mayor of Cochabamba who was in power during the signing of the water privatization agreement and during the Water War.

This poster was in the main plaza, highlighting the necessity of the new law against racism and all forms of discrimination because the press is extremely racist.

This graffiti says (in Spanish) - we want all the colors of the rainbow, not uniform color, of democracy.

A corner I frequented in my walks through the city - there was generally a lot of traffic in Cochabamba (tanta mobilidad).

Micro U - my bus - basically everyday - to and from the center of the city (about 35 minutes)

People I will miss

Sue from New Zealand - a teacher, a friend

Johanna - my best friend from the program

Johanna's homestay family

The other students - this is our farewell party - singing our "theme song" to our families

"Ain't No Mountain"

My homestay family (excepto Andres)

My Independent Study in Sucre

The Center that I worked with - educational/cultural center that teaches traditional values through folk music to youth

Concert in Miskhamayu - town 3 hours outside of Sucre

Allow me to set our stage...

2010-08-19T20:27:00.000-07:00

So if you have been following this (let's assume you haven't) - this blog has been multi-functional. It has followed me from a UT-mini term study abroad in Accra, Ghana, to a summer internship in Kigali, Rwanda, to a class blog writing assignment. Now it will transition for yet another purpose - I will be studying abroad in Cochabamba, Bolivia, for an entire semester - and I hope to periodically update this for those interested in my journey. As I have in the past, I will very likely take excerpts from my journal and streamline it for these posts.

I of course encourage a wide readership (and posted questions, comments, concerns (if necessary)). I look forward to using this as one of the only means of discourse available to me from Cochabamba - that and of course, skype.

Excited and nervous,

Jac

Why Celebrate Sor Juana?

2010-04-25T19:02:00.000-07:00

I must admit I both thoroughly am enjoying the film I, Worst of All and am rather intrigued and confused by many aspects of it, namely the receptiveness of both some Spanish and Mexican clergypersons and political figures. It seems counterintuitive that during that time period Sor Juana Ines de la Cruz would have received such professional and intellectual respect from men within the Church but especially from men outside the Church. I particularly was fascinated by such when it became clear that her piety was both different and lacking.

Living as a poet and scientist more than a nun, Sor Juana certainly epitomized those who entered the monastery on account of the resources available there as opposed to the desire for absolute spiritual service. As those not “fascinated” by her frequently declared, she living a luxurious life as a black veil rather than a life dedicated to God. Sor Juana’s argument that her poetry is her service to God seems rather empty to me - she wrote that poetry for herself, for the intended person, for art and knowledge’s sakes, to build a legacy, etc. but not for the glory of God - or at least it appears to me. While the poems may not have been sacrilegious, it doesn’t seem that her intention was to glorify God through her gift but to glorify herself, which would be ok if she were not posing as a religious person, not to mention a nun (servant of God and bride of Christ).

Her comments about avoiding being chained down to a man as well as her interaction with the Vicereine force me to consider her sexuality. Although I cannot form any definitive opinions until concluding the movie (any reading more about her), it seems to me that Sor Juana may well be in love with the Vicereine - not a blanket lesbian - but in love with her specifically. Sor Juana seems so very opposed to marriage and romantic relationships with men in general, considering them an extensive of the repressive patriarchal system she has attempted to escape her whole life. In the monastery, she found a few nuns with whom she could share her thoughts and dreams but few with whom she could truly relate; however, the Vicereine appealed to Sor Juana with a sense of shared past and present, allowing her sense of isolation and loneliness to lessen.

I was rather confused by the handful of scenes involving Sor Juana and the Vicereine that could have simply demonstrated the depth of their friendship and connection as isolated women or could have been rather sexual - such as her unlacing the Vicereine’s dress/corset and the Vicereine’s telling Sor Juana she was only hers and kissing her.

Essentially, curious as to other’s opinions on this and anxious to see the conclusion. I truly am rather perplexed as to how Sor Juana received such acclaim as a nun both while she was alive and post-mortem; she clearly was very clever and innovative but she does not seem to have in any way have used those talents in the direction of the Church or its furtherance. So why is she such a celebrated nun?

A Female-Dominated Religious Sphere

2010-04-18T19:34:00.000-07:00

While the religious sphere may have been controlled by men, it certainly seems to be dominated by women. Both in Spanish and Spanish-American societies, spirituality, religious education, religious participation, and strict religious adherence seem to be rather gendered in terms of femininity. Why is that? There are various possible explanations:

- Women, as leaders of the domestic sphere, lead the education and upbringing of children and therefore help ensure their children’s religious foundations.

- Women, as considered from the foundational, Biblical teachings of the Catholic tradition, are morally weak and capricious (as discussed in the previous post). Therefore, their proximity to the Church through religious education and practice is socially stressed and reinforced.

For these reasons, it seems to logically follow that women entered the Church in great numbers (again, for various reasons) and that the Church perhaps targeted women in the Inquisition, as seen through Marina de San Miguel’s confession. Both women and their families had economic and social reasons to choose a life in the Church – greater independence, greater ability to pursue knowledge, less immediate financial strain on the family, etc. As time passed, the monastery was intended not just for elites but open and welcome to women of all classes; such helps explain how Sor Juana de Ines – the illegitimate daughter of a non-elite – became the most famous nun of Spanish America. With such opportunity to enter the Church, up to 77% of women in some areas preferred to do so to getting married.

The Church also similarly socially targeted women in the Inquisition due to the socio-religious perception of women. In reading Marina de San Miguel’s Inquisition interrogation, I was first intrigued by the secretive methods employed – secret charges, secret prison, secret abduction, etc. In analyzing her responses and the inquisitors responses to such, I wondered at the rationale for her incarceration: Marina admitted that she had consented to commit certain “evil” acts (and did commit them) but that she “did not believe that she offended God because she did not have the intention of offending him.” Clearly, the Inquisition’s presumption of guilt and manner of considering intent greatly influenced both Marina’s interrogation and her sentencing – she received 100 lashes after being paraded naked to the waist and gagged and was sentenced to a fine of 100 pesos and to ten years’ reclusion in a plague hospital (not prison but a plague hospital – what?!).

Inquisition: State-Sponsored Terrorism

2010-04-11T20:50:00.000-07:00

When we embarked on our discussion on witch hunts, in general but in Spanish America specifically, it did not phase me that the witch hunt specifically targeted women (perhaps this indicates how witches and witch hunts are portrayed to us as children). However, I soon began to wonder - why almost exclusively women?

It seemed “reasonable“ that the Spanish perceived indigenous religion as demonic on account of their Catholic mission to convert. Observing communities steeped in ritual, the Spanish made the short conclusive leap to consider these rituals demonic witchcraft.

In line with Catholic tradition and related religious gender roles, stemming from Eve‘s encounter with Satan as a snake and further developed, women are considered “capricious, emotional, … something that had to be dominated, conquered, and controlled… and weak, incapable, and consequently more susceptible to diabolic temptation” (Silverblatt 176). Such a conception, reinforced within the patriarchal culture, easily lent to a gendered idea of witch as feminine.

However, this distinctly gendered religious role bestowed with power (even if connected with a negative connotation) contradicts indigenous cultural gender parallelism, which characterized not only religious practices but all types of practice, public and private. This sort of parallelism is indicative of both Andean and Nahua civilizations. As such, women were not perceived as morally weak or subservient to men; instead, both men and women’s complementary contributions were considered integral to the successful accomplishment of community goals, including religion. Similarly, the notion of parallelism throughout Andean and Nahua cosmology denies the Western conception of Satan, as the singular embodiment of evil.

So with this in mind - how and why were witches persecuted? In reading Behar, Silverblatt, and Few, the issues that arise as more interesting are the following:

- Inquisition cases were generally initiated by members of the community and brought to the Church, meaning that the community understood the Church’s statute and embraced its tenet as commendable.

How and why did this occur?

Acculturation - Indigenous people originally did not accept Christianity à came to accept aspects à increasingly more aspects with increasing time and increasing hope for social mobility.

- Actions defined as witchcraft did not necessarily run contrary to Christianity - or rather are not as I traditionally conceive as witchcraft. I was struck by the sort of cultural integration that was persecuted as witchcraft and described by Few:

[Women] used popular religion in ways that were seen as dangerous to the colonial state. Yet popular religion was also empowering to these women, because they could use it to reshape and refabricate the “traditional” roles of women in a society structured by colonialism and patriarchy… the women’s actions were not a direct attack on church or state authority; they did not reject Catholicism or try to overthrow the state. They did, however, use religious resistance to push outward against the narrowly defined structures of their lives, creating an identity for themselves as women within colonial patriarchal structures. (p. 625)

- Lastly, why were these “witches” persecuted? A few theories.

To promote gendered conceptions of honor, which were also tied to class and race, as seen through Few’s cases of Dona Lorensa and Sebastiana.

To promote the stability of the church and by extension of the state

The Inquisition against Dona Lorensa, an elite white woman, was initiated by a mulatto slave. This demonstrates the prevalence and severity of superstition in the state and fear of how it may contribute to state instability.

Nahua Parallelism Absent in Sex

2010-04-05T20:17:00.000-07:00

“The attempt at sexual conquest through the confessional largely failed, instead producing a hybrid sexual system that survives today in many indigenous Mesoamerican societies. Though conscious efforts by Spaniards to alter Nahua ideas of sexuality did not succeed, much change did occur as the Nahua came into daily contact with the Hispanized people….”

This quote from Pete Sigal’s “Queer Nahuatl: Sahagun’s Faggot’s and Sodomit’s, Lesbians and Hermaphrodites” (pg. 13) summarizes so succinctly a variety of themes and forces within both pre- and colonial Mesoamerica in relation to sexual-social conquest.

I find this discussion of Spanish conquest of Nahua (and Mesoamerican more generally) culture in terms of its degree of success particularly interesting, as I recall our consideration of pre-colonial Mesoamerican civilization at the beginning of the semester. Nahua society was defined, similarly to Andean, with parallel gender relations and delineated social expectations; as such, absolutely distinct and separate economic and social roles (and also religious in most cases) existed for males and females. However, sexual roles and behaviors seem less absolutely distinct, as seen upon the arrival of the Spanish.

The Spanish, arriving in the new world both with a goal to settled an untamed land and people but also Christianize such, condemned the sexual-social behavior they found in Nahua society, referring to such with pejorative language, such as puto, sometico, xochihua, cuiloni, and patlachuia. But prior to the arrival of the Spanish, there appears no evidence (though there remains little direct historical record available) to demonstrate that Nahua penalized or condemned such behavior (Sigal 23). Indeed, it is most fascinating to consider the likelihood of such sexuality liberty in Nahua society since every other aspect of their society seemed to thrive under the operation of such binary gender-sex social relations.

However, the Spanish, with a desire to impose both royal and ecclesiastical authority over the Nahua, perhaps found the greatest outlet for doing so in regulating sexual behavior. The Spanish both defined newly acceptable and unacceptable sexual roles and activities for Nahua males and females and established a system of punishment for violations of these defined acceptable standards that reinforced the authorities’ power (e.g. alcalde del barrio and la ronde).

Separation Between Church & State?

2010-03-28T18:29:00.000-07:00

In discussing the development of strict and overt regulation of sexual practices by the Church and by the state, I was struck by the complementary relationship between the Church and state, one seemingly embraced both by authorities in both sectors and in some instances by the governed population. I found this most curious, having been raised under a governmental system that preaches the glories of separation between church and state (though not necessarily practicing such).

As seen in analyzing Spanish and Spanish-American societies around the seventeenth century with regard to policies concerning sex and sexuality, one can clearly see that the church had a guiding hand in the creation of state policy, which is not wholly dissimilar modern American policies aimed at sexuality. One must ask the purpose for such interference – purposeful or inadvertent – does the state seek to promote a universal morality with regards to sexual behavior or does the state hope to promote stability by prohibiting certain behaviors of lifestyles that may be correlated to “high-risk tendencies”?

However, the primary sources we have read, particularly when considering the legal documents, demonstrate an interesting socio-political dynamic – every person (of every race and social class) is granted legal rights, but those rights seem to be exercised with different frequency and purpose with great connection to said person’s conception of honor, based on his or her race and social class. This dynamic would of course remain, and perhaps even be more pertinent, when discussing regulation of sexual activities, as such were directly tied to both men and women’s sense of honor across social class boundaries.

Of course in the “modern” world, we live in a different place and time, influenced by many more ideas and forces; however, parallel laws exist today in our county, our state that highlight the continuing influence of the church on state policy - and not only that, but state policy that dictates the proper and acceptable behavior in which to engage sexually and further with whom. I have seen – and with this study further see – this as a complete invasion of privacy and am baffled at the viability of this law.

Honor as Justification for Discrimination

2010-03-21T19:50:00.000-07:00

Throughout history (not exclusive to Spanish or Spanish-American history), honor or the promotion and protection thereof has served as a justification for discriminatory policies and attitudes, particularly concerning sexual and marital relations. However, as discussed in Patricia Seed’s To Love, Honor, and Obey in Colonial Mexico, this conception of honor has evolved over time, reflecting changing values and power structures and challenges.

The mutual conception of honor – moral and social – degraded in stages. The moral conception of honor tied to sexual behavior quickly due to the frequent violation of the traditional model (specifically that, a model à not reflecting the common achieved). These frequent violations of the model, though still discouraged, could not be tied to severe punishment, especially when considering other conception of honor – the social conception. The social conception of honor was related to an attribute reserved to the upper class to wealth more generally, and even this later some encouraged to be broadened, though still of course to the exclusion of others. The distinctions of social class were family and economic situation, which proved to be a source of tension within the upper class, but both groups hoped to exclude the lower classes and “keep clean” the race from the “darker” classes.

Perhaps the most interesting aspect of this is the role of gender and race in determining the degree of permissibility of interracial relations. White men could have sexual relations with “dark” women with little chastisement, if any, but marriage to one was for some time deemed unacceptable. This attitude reflects society’s view of dark women as subservient, sexual objects rather than those intended for marital consumption. At the same time, as the Church later sought to legitimize these relationships further, the Church encouraged marriages between white men and dark women with whom they had previously had sexual relations; however, when white women intended to marry dark men, they met with intense and severe opposition by the Church and society.

I wish I could say I were surprised or indignant at this display of patriarchy to “protect and control the woman’s sexuality” – but I am honestly amused by the depth of the double standard.
To the Africans in the Mexican community, on the other hand, honor seems to be much simpler and much less subject to the whims of the ruling class. Honor reflects an ability to sustain one’s family – such as through economic power – not through family connections or skin color.

A Challenge - for your consideration

2010-02-28T18:55:00.001-08:00

I considered the readings for this week largely a reiteration - compelling or not - of themes and thoughts all ready dispersed throughout the classes’ lectures and readings. As the selected authors seem to largely rely on the same bits of evidence to support the thesis that women were important contributors to Spanish-American society, with sometimes separate but nonetheless significant spheres in life, I question whether this redundancy augments the argument made or discounts it.

So we all should well understand by now that women, throughout indigenous, African, and Spanish societies, had distinct social and economic rights, as well as sometimes political rights granted in differing degrees. These lines for comparison are compelling in terms of analyzing women’s pre-colonial status as parallel, though perhaps not equal, to men’s. It certainly seems that the qualities associated with women’s status in the colonial era - subservience, obedience, chastity, etc. - are inventions of European culture, oft tied to the influence of and the virtues associated with the Church. Further, individual societies’ differing degrees of compliance with the proclaimed and expected virtues for each gender role demonstrates both the independently determined values of the society as well as the decentralization of authority, characteristic both of Spanish governance and society and that of Spanish America. This model most readily transferred to the New World on account of the shift of Spanish recognition of monarchical authority to the new colonial lands as well as similar governance patterns established, through the establishment of primary colonial centers, known as viceroyalties, and satellite centers of economic production, cultural practice, and local government.

However, some of the analyses contending that women’s situation in the colonial (and pre-colonial) society was not one in the periphery or on a subservient level to that of men lead me to question the assertion, simply in that most of said analyses rely largely on extrapolation from sources produced by the elite or by the government (run by elites) rather than direct inference from primary sources of women in a variety of social classes. For example, the most interesting (and perhaps enlightening) sources have been those from legal documents, often cited when arguing women’s economic participation and rights, and sermons highlighting the respectable respective situations of men and women, such as the purpose of and roles within marriage. However, both of these are provided not from the men or women themselves, discussing their respective statuses and lot in life, but rather from supra-individual forms, which both reflect cultural attitudes but also provide a guide for such. We have rarely, if ever, been granted direct testimony from women that can support or deny the primary assertion.

The dearth of such leads me to beg the question, “Why?” Is it perhaps because women were largely not granted much education through which to express their ideas formally (or informally) in a record that could be referenced historically? Is it because women did not have the social or political freedom to express their opinions greatly, especially in contrast to the status quo? I do not mean to come at this analyses from a ethnocentric perspective, declaring that there are only certain types of legitimate, meaningful rights and liberties; I rather simply to challenge the idea that we can accept these arguments on face-value as compelling.

Whore or Woman?

2010-02-21T18:56:00.001-08:00

Perhaps the most significant period in Spanish history is the Reconquista, the reclamation of the Iberian Peninsula from the Moors, significant due to the lasting legacy imposed by the nature of this reclamation and the system and style of power distribution that proceeded in its wake. As noted in analyzing the divided unification of kingdoms through the marriage of Ferdinand and Isabel, the manner of their marriage union while maintaining separate dominions influenced the manner of rule upheld as a unified Spain, or rather a unified state of many autonomous and distinct Spains. This greatly reflected the historical development of communities under Moorish rule, with isolated communities in the North functioning independently of one another.

Through this style of development, distinct cultural and political communities grew, and the manner of the unification of Spain through Ferdinand and Isabel’s marriage furthered and perpetuated the creation and upholding of these distinct communities. Further, having noted the connection between the decentralized monarchical rule and that between the state and local communities, these forces of decentralization as historical and cultural influences penetrated to the systems of governance, power, and honor within the community and within the home.

This decentralization is particularly evident through the adoption of fueros, negotiations of special rights and legal practices that demonstrated the authority of the Crown but also the authority of the kingdom (and even local community). Fueros indicated that legitimate authority was bound by negotiated consent. However, due to constraints of geographic rule, flexibility and autonomy most ignorantly characterize the Spanish governance system in this period; this included both fueros and local lack of enforcement of national policies promoted through the monarch (directly or indirectly), including policies and expectations of the Catholic Church.

One of the most glaring examples of this decentralized political, cultural system is the promotion of “proper” values, principally the independent consideration of virtue as the central contributor to a woman’s sense of honor. Formerly, analyzing early modern Spanish values through literature produced in the period as well as the influences of the Catholic Reformation, scholars firmly believed that female chastity was central to conceptions of both male and female cultural models, as the texts of the time supported the notion that women were weak and sinful and that marriage served a positive purpose both for individuals and society in a woman’s subservience to her husband (Poska 136-138).

However, as noted by Poska in “Elusive Virtue: Rethinking the Role of Female Chastity in Early Modern Spain,” it seems clear that this value, promoted by the Church and upheld in elite writing of the time, does not accurately reflect local beliefs and practices, as women often did not marry, women were not socially isolated from men to promote chastity and further the male sense of honor, documentation supporting the frequency of prenuptial sex is extensive, and yet this documentation, including legal documents and social contracts, does not suggest that female sexual behavior carried with it a social stigma. Poska declares that there was a “significant disjunction between early modern rhetoric and sexual practice. The restrictive discourse on female sexuality and honor favored by Spanish elites and enthusiastically instigated by the early modern historians had little resonance among the majority of the Spanish population” (136). Poska’s ideas about how this cultural more should be reexamined, considering demographics, economics, class distinctions, and regional differentiation, are particularly interesting.

In line with Scott’s “Credit, Debt, and Honor in Castille, 1600-1650,” Poska demonstrates that female virtue depended much more upon a woman’s economic value, such as her access to credit, than upon chastity. These practices directly contradict the sense of gendered virtue promoted by the Church and state and support the idea of both cultural and political decentralization in Spain, with communities designating their own values. As Polska stated in regards to this, “Only as we study early modern people in their own context, neither completely isolated from larger societal issues not completely subordinated to them, can we come to a better understanding of women’s roles, women’s bodies, and the complex social forces on their lives” (Poska 146).

European Strippers

2010-02-14T20:18:00.000-08:00

Everyone is quite familiar with the Atlantic slave trade that helped develop and prosper various European colonies through exploitation and injustice, but few know the diverse and complex history of African civilization that underscore that exploitation and injustice. African civilizations, similar to the indigenous civilizations of Latin America so far examined - Inca and Mexica, promoted ideas, values, and systems contrary to European colonial rule, such as communal land ownership and kinship ties emphasized throughout various spheres in society (including labor).

However, in each empire, conquest through violence was integral to the maintenance of the empire; therefore, to overcome the demands of collective ownership and kinship bonds, African civilizations determined wealth and power through one’s control of human labor, which could then take into account kinship and communal land rights. With this conception of power and wealth, conquest through violence manifested itself through prisoners of war and slaves.

Only after the decimation of the indigenous population did the importation of slave labor begin for labor-intensive crops and activities, such as mining. However, as noted in the Amistad film clip and the readings, the Spaniards stripped the Africans of their previous culture and civilization upon arrival to the New World, as Spaniards had done to the indigenous people when they arrived and confronted the existing populations. The diverse indigenous populations of Latin America became simply and narrowly known collectively as “Indians”’ by the Europeans, while the diverse African population arriving in Latin America was simply and narrowly known collectively as “Black.” Both of these terms fail to recognize previously complex societies from which the designated person came and also diversity within those societies. This phenomena is blatantly demonstrated with the Africans’ renaming upon their arrival before being purchased, being named Christian names or descriptive names in the Spanish language and thereby disregarding the significance of the existing African civilization.

In each case - Inca, Mexica, African, the Spaniards (and by extension, other Europeans) imposed their economic, religious, and political belief systems and further extended these systems’ ideological implications upon the conquered persons in terms of their gender and their labor. For the Africans, this meant similar consequences, though clearly more severely displaced from their traditional way of life, to those for the Incas and the Mexica. In each circumstance, the Spaniards perceived (directly or indirectly) the conquered men as more threatening to Spanish male power than the conquered women; men were also deemed more capable at performing labor-intensive work, as strength is associated with masculinity. For both of these reasons, male African slaves were generally selected for the most labor-intensive or dangerous jobs in agriculture and mining. This same pattern applies to the indigenous men enslaved under Spanish colonization.

Similar patterns also apply to female African slaves and indigenous women, with certain domestic roles designated to them, allowing for greater proximity between enslaved women and the European colonizer. This proximity arguably had several social and economic advantages, but it also carried many clear disadvantages, such as sexual exploitation. (See previous post about the inequality of sexual and marital relations.)

These clear and repeated similarities between these diverse groups make sense in the context of their contact with and treatment by European colonizers, in which the Europeans react in the same way to the perceived same “good,” over and over again for their own purposes.

Parallel but Unequal: Seen through the Voices of Mexica Midwifes and Sermons on Marriage

2010-02-07T18:08:00.001-08:00

In considering parallel social structures within a culture, many people often assume parallelism necessitates equal social relations, but one does not automatically imply the other by any means, as Kellogg (125, 132) and Burkhart state in their analyses of Mexica society. Both scholars discuss the complementary roles of men and women, with distinctly separately sphere assigned to each, but both Kellogg and Burkhart’s analyses highlight (intentionally or not) men’s higher social position through their direct connection to and therefore glorification through warfare as opposed to women’s indirect connection to warfare, such as supporting the warrior, generally viewed as in connection to the man.

Further, negative qualities in Mexica society are designated feminine traits, more likely to be exhibited by a woman, such as cowardice (Kellogg 132) and immorality (Burkhart 28). This conception of immorality as “associated with a failure to stay home” (Burkhart 28) either is the cause of justification for women’s extremely restricted existences in Mexica society, confined largely to the home to keep domestic order but permitted to further their spiritual education.

As in our society, naturalization began at birth with very specific gender rituals performed by the midwife (Burkhart 45/ Nahuatl speech), continued until death (Burkhart 45), and invaded every person’s every moment of existence, such as through occupational expectations, relational expectations (particularly in marriage), wardrobe, etc. The midwife’s speech from Book VI, particularly the Thirty-first Chapter, of the Florentine Codex (Nahuatl speech) emphasizes this immediate, penetrating naturalization at birth.

The Florentine Codex (named for its current holding place) is an accumulation of written and pictorial records from about 1540 to 1585 (the prehispanic era) in this region, documenting conversations and interviews with indigenous people. This demonstrates the Mexica’s desire to keep a historical record of their way of life, their rituals and practices. The aforementioned chapter records a representative ritual performed by a midwife at a birth, both of a male and of a female.

But why? To preserve the history of their civilization, as countless other civilizations have done before them - simply to remember their way of life, specifically this custom at birth. To legitimize their way of life - with established traditions, described formally in writing and in glyphs, these beliefs and practices are less easily challenged by those belonging to the society or outsiders due to the seemingly long-standing, entrenched quality of the way of life à and thereby perpetuate the practice.

While it is unclear who the author of the additional portions of the codex is and why he or she felt it necessary to make the additions included with the midwife’s direct quotations, the midwife herself (as did the anonymous author) devoted greater attention and energy to discussing the male’s entrance to the world and what awaited him than that of the female. Further, the discussion of the male, while more extensive, was also more glorified: the midwife compares the male to an assortment of strong, noble, fierce animals; the midwife emphasizes the male’s ability to move and grow with little attachment to the domestic sphere but rather the male’s purpose’s for war; lastly, the midwife declares the male’s potential for renown and eternal glory through warfare.

On the other hand, the midwife primarily associates weariness, anguish, and fatigue with the realm of the female, a realm limited strictly to the home. The midwife declares that the female will grow tired, specifically using the phrases drudge and sweat in describing her expected duties. There is no glorification in the life of a woman.

While the parallelism in this ritual is certainly evident, equality is not. It seems to me that equality was not really of any concern - to men or to women; the society functioned in an orderly, efficient fashion as it was established, and people generally respected the nature of things.

The most glaring example of this - parallelism without equality - is demonstrated through Mexica marriage ritual and practice, in contrast to the Andean tradition, particularly in consideration of women‘s relative position in society and in the household; however, I have not the time to go into this now (but I hope you are interested - if so, ask/comment) - see Anderson 60-61, 70, 85.

Marriage Tug-O-War

2010-01-31T16:41:00.000-08:00

One could generally say that all relationships are defined by inequalities in power and the subsequent dynamic that results - whether struggles over that power or symbiotic existence within the hierarchy.

Within the Andes when considering the indigenous tradition of marriage before and after the arrival of the Spanish, women's power, pursuit of power, and exhibition of power certainly have changed. Prior to the arrival of the Spanish, marriage within indigenous communities both expressed the perceived equality between the genders through the necessity of mutual desire by each parties and their families in creating a union (Silverblatt 153) but further promoted women's perceived economic value through the presentment of a bridewealth (Burkett 103). These Incan rituals are consistent with the indigenous perspective of interdependence and reciprocity, granting women unique, significant social, cultural, political, and economic roles in the community.

However, with the arrival of the Spanish, these traditions changed, as person was largely defined by their market value. According to Burkett, "...the relationship between Spanish men and Indian women must be viewed as part of the total conquest and, indeed, part of the very meaning of conquest (105)."

While according to royal policy, indigenous women were free to marry whomever they chose and even encouraged to marry, statistics reveal telling points about the power dynamics of marriage in the colonial period of Spanish America. According to Burkett, largely only the upper-class women, who already were endowed with great social and political power were the ones to intermarry with the Spaniards; therefore, the supposed benefit from this connection to power is questionable due to these women's now relative decline in power (yet their situation would have perhaps worsened had this alliance not been made.

For most women, the interracial power dynamic was most keenly felt through the encomienda system and the perpetuation of the tribute system. Through these two systems, Spanish males controlled production - both through property and labor; therefore, they both found occasions to encourage and restrict marriage for the women under their control. As Burkett notes, Spanih men attempted to prevent women from marrying at all in order to continue sexual control over them and to maintain tributary production (when a woman married, she contributed to her husband's encomendero). Another tactic for Spaniards was encouraging intermarrying between their indigenous servants and thereby increasing the labor for their tribute. Each of these relations is characterized by a monopoly of control by the Spanish man and a lack thereof by the indigenous women, instead being manipulated to conform to his will (perhaps for any number of reasons).

Burkett's statistics (116) support these ideas of Spaniard power influencing marriage traditions. Because a woman's choice to marry or not marry as well as whom to marry were directly affected by Spanish rule (not even the abstract idea but by a woman's particular Spanish male overseer), it is plain that marriage became a coercive institution with the arrival of the Spanish.

Sex is politics

2010-01-24T14:55:00.000-08:00

According to dictionary.com, education is "the act or process of imparting or acquiring general knowledge, developing the powers of reasoning and judgment, and generally of preparing oneself and others intellectually for mature life." This definition highlights two important phenomena: it is through education that our gender becomes naturalized (or a primary way or doing so) and through education that we come to observe and understand that gender naturalization. This demonstrates how thorough naturalization for the majority of people is - reconsidering, questioning, and challenging "traditional" gender roles never occurs.

The gender-sex system, through its essential propositions, is ethically problematic. By designating "proper" social roles immediately and subconsciously associated with a sex, the gender-sex system eliminates choice and disregards greater variation within the system, both in regards to sex and gender. However, the manner in which the system is perpetuated (such as in education) therefore veils its agenda for direct gender-sex assignment and reduces the likelihood of public disapproval, with people instead considering the system a source of predictable comfort or an inconvenient constrictor of choice (but not an inherently unjust institution that is poisoning society). Therefore, this system is particularly problematic for those who overtly do not fit into the gender-sex system binary but is actually problematic for all.

If one were to poll people about the number of sexes and genders that exist in a proverbial "on the street" sort environment in various countries throughout the world, what do you think the range, mode, and average responses would be? I am guessing 2 for each. We live in a society constructed by binary norms, with the distribution of power often dependent upon one's conformity to the gender model endowed with power - male.

In our class discussion beginning over Joan Wallach Scott's Gender and the Politics of History, we began to discuss Scott's central theme: "woman as subject, gender, and politics" - a terse but loaded phrase.

SUBJECT:

In providing "herstory" and providing various perspectives and accounts to women's contributions and roles in history - emphasizing their agency in society - Scott asks if these approaches will and can possibly supplement historical records and knowledge without "rewriting history" as we know it.

I too wonder about the transformation that might happen in our celebration of the past. Here I am reminded of an expression that I have known so long I cannot even remember when and where I learnt it - "Behind every great man there is an even greater woman." Further, this sort of approach not only might rewrite the past but guide the future by promoting female agency through a glorification of the past and further active struggles for greater gender equality.

GENDER:

While most of the world does still live in a binary gender-sex system, this dichotomy has changed some. In our discussion, we noted the differing degrees of acceptable departure from the gendered norms for men and women, with women having greater latitude. Why is this the case? The international community has recognized the need for greater gender equality, both fulfilling ratified international conventions' clauses of such entitlements as a human right and furthering economic growth (as demonstrated by countless studies). Following this international reform movement granting greater rights to women, women have taken on traditionally "masculine" roles and behaviors at an exponential rate, and doing so has become increasingly acceptable.

However, the opposite - men taking on traditionally female roles and behaviors - continues to receive overwhelming opposition and ridicule as a general rule. Why this double standard? Why must men be so manly?

POLITICS:

Scott emphasizes how gender and politics interplay and therefore must be analyzed in relation to one another. For example, she highlights how the political defines and infiltrates every aspect of our lives (whether we know it or not): "Since political structures and political ideas shape and set the boundaries of public discourse and of all aspects of life, even those excluded from participation in politics are defined by them.... the private sphere is a public creation."

This particular quotation brought to mind a recent event on campus: We all know and feel that the University of Tennessee, Knoxville is an academic institution situated in a very politically conservative community, and perhaps its social policies have reflected its fear of condemnation from or even connection with the surrounding environment. However, I recently learned that UTK is decades behind other institutions in its policies and resources directed toward LGBT people. This year a Resource Center is planned to be opened, but it apparently has insufficient funding to operate fully. It has finally come to the administration's attention that faculty and staff should receive "Safe Zone" training, which promotes an open and welcoming environment toward LGBT people and encourages frank and honest discussion.

Clearly, the political and cultural climate in the South generally upholds the gender-sex system. However, apparently even among the marginalized and "non-traditional," there are tensions toward those who are outside of their own schemes of normalcy. For example, among the LGBT community, transsexuals are often considered outsiders who do not belong to any group. Again, the binary conceptions are expressed, though this time from a place one might not expect.

Urabeho, Rwanda.

2010-01-22T18:40:00.000-08:00

Farewell, Rwanda. John thinks that I have hated my time spent with you - experienced quite a culture shock. I do not think this is the case. I think living and working anywhere has its own challenges. Rwanda: the slow pace of life, the continuing reconciliation effort, understanding muzungu treatment, balancing an attitude of assistance without telling, determining what role to play, developing a life in such a short period of time surrounded by busy/transient people.

I know now that I can live and work in the developing world, though with the next place I will similarly have to adjust to its own unique challenges. I came. I worked. I conquered.

I am glad to have come. I definitely feel like I grew. I learned a lot about myself by my interactions with others in and out of the workplace and mt reflections of my experiences. I am much more "liberal" than I expected.

Some random memories I chose to capture the morning I left - people and the important food.

With that, thanks for listening. Goodnight and good luck!

"Let Go" -- Frou Frou

Farewell, land of a thousand hills.

What's in a face?

2010-01-22T17:52:00.000-08:00

After learning of the weekly fun-time had at Torero's Trivia Night, I of course wanted to make a short-term habit of it. While the events were fun, the experiences made me a bit homesick, as I could not help thinking of Will and John - my dear trivia buddies (trivia masters they are) and my best friends.

At Trivia Night (the sequel), one of my teammates was a Brit whom I had never before met - he considered himself quite the veteran expert on Africa since he has been working here a few years.

He nonchalantly and matter-of-factly declared something I considered very controversial -

You can easily tell where someone is from by their appearance.

A semi-debate ensued. I did not refute that that may be true but simple stated the complication and potential dangers in operating with such assumptions. He thought my logic was interesting though very "liberal" and often besides the point.

My point was this: Why draw those conclusions about people? What is the purpose and usefulness of such prejudgments? How can you judge the accuracy of such? Can you really divorce your geographic designation from other preconceptions associated with that geography? Does your preconception and subsequent categorization change your behavior toward that person and your expectations of their behavior?

I presented him with some examples of confounded identities due to globalization. How do we "classify" these people? How do they "classify" themselves? I think the idea is much more complicated and problematic than he was making it out to be. Individuals are individuals. I told him I don't want anyone to judge me, especially before meeting me - so why would I do that to anyone? He said that was interesting and asked if I was spreading this idea everywhere I went. No, only when I entered into this type of conversation. He said, "Well if you don't like labels, never go to Sudan, etc. People scar and tattoo themselves to show what group they belong to." I responded, "But that's different. Self-imposed identification measures are chosen rather than ascribed by an outsider based on perceptions or judgments." He conceded.

I tired of arguing. You can rarely convert people to your way of thinking. He appreciated my argument but will never agree with such a "liberal" way of thinking. It is interesting to see how I have grown, integrating influences from home and school. All I could think afterwards was John would have been so proud (plus Dr. Shefner) - if only he had heard me.

Anyone see an elephant?

2010-01-22T16:53:00.000-08:00

As my time in Rwanda drew to a close, I began to review what I had accomplished and seen (and what I had not). As a sort of last-minute decision, I chose to go to Akagera National Park, Rwanda's version of a safari. As opposed to a few other excursion options, it seemed most cost- and time-efficient...

Considering the robbery, this trip had cost me far more than I had anticipated, though I imagine I could have planned and budgeted better. I had such a short time left in Rwanda and had much to do before leaving; therefore, I couldn't rationalize taking a long trip, which would of course accumulate greater expense.

So I worked to assemble a group to go with me and managed to wrangle a few to go with me - two guys friends, Austin and Cesar.

We arrived at the park perhaps an hour after it opened. I didn't think that I was that excited specifically about the park, merely glad to be participating in a specific offering of Rwanda, but I squealed with joy when I saw my first zebra (and again and again with each subsequent zebra and then my first giraffes and so forth).

Finding animals was sometimes a difficult task - and we didn't see a ton. So the "safari" was actually relatively costly, but it was still an awesome experience. Most of the animals, despite our proximity to them, seemed indifferent to our presence - they had certainly seen these curious creatures before.

Slow Ahead

2010-01-21T11:16:00.000-08:00

As I finally begin to settle into moto transportation, my healthy fear of motos, driver's cavalier attitudes, etc. is refreshed by an accident a couple of friends of mine had.

Austin and Verena were caravaning on motos. Someone pulled out in front of Austin's. The driver tried to stop suddenly - rather than swerving for some reason - and they flew off the bike. Verena, immediately behind them, saw the whole incident, and felt her vehicle run over something. She was immediately frightened she had run over Austin. But he seemed "ok" - Austin and the driver both were bleeding, though the injuries appeared largely superficial.

Of course a crowd quickly gathered to see the commotion. Many tried to detain the biker, who was trying to flee the scene - another testament to Rwandese's sense of community social justice.

Verena, though shaken, was very alert and concerned about Austin's open wounds remaining clean due to the threat of contamination, particularly HIV/AIDS.

However, immediately following the incident, both Verena and Austin hopped right back on motos to get to their destination and away from the scene. austin refused medical attention, bandaging his sores himself. Since then, Verena has refused to ride motos, instead walking miles to and from work.

The accident certainly has made me rethink transportation options. I have begun walking more frequently again as opposed to shelling out a few francs here and there. When I do ride motos, I urge the driver to go SLOWLY. The message is either received mockingly or with genuine concern. I try to explain my reasons, telling the story of my friends' accident through the language barrier, but with the possible understanding, there comes compassion.

Anti-Canine Culture

2010-01-20T22:37:00.000-08:00

Have you ever experienced the strange realization of loss - becoming conscious that you were without something and then subsequently missing something you did not miss until you realized you were without it and wondering how you could have never noticed before? (I hope you muddled through that.)

I had a most peculiar version of that recently - I saw a dog in my neighborhood in Kigali. In Memphis or Knoxville, this would be no extraordinary thing. Of course I would be a bit cautious with any stray or wild animal, but I am a passionate animal lover, particularly dogs.

When I saw this dog, it occurred to me - I have not seen a dog since I have been in Rwanda. Why? Why is this dog here now, out of the blue?

The first time it the dog was lying up against the gate to my house when I arrived from work on a moto. I was quite startled, not knowing how to assess the safety of the situation (plus I had not received my rabies vaccine - global shortage). But the dog appeared calm and sweet, left a fair distance between us, and left when shooed.

However, for the next week or so, she made continued appearances. Nearly every time I walked through the neighborhood, she would join me at some point, accompanying me at a safe distance. It is as if she could simply sense I am a dog person.

Curiously (and probably unfortunately), she does not seem to fear cars - only moving out of their way at the last instant. She was obviously previously cared for - I wonder why she suddenly appeared here and wish I could do something, but I know I cannot.

Throughout my encounters with her, I asked Tom about the curious lack of dogs in Kigali and Rwandan's apparent fear or disgust of them. He responded with an illuminating answer: during the genocide, dogs fed on the corpses. Following the genocide, Rwandans killed almost every dog - both to quell fears and ease memories.

Calling Volunteers to Emergency Services!

2010-01-20T22:17:00.001-08:00

When leaving UOB, the vehicle we had wanted to take (a mid-size SUV) was low on gas, so we took a 5-seat truck instead - still seating all of us. This proved to be a stroke of providence as we made our way to another branch.

On our way to Bugasera, we encountered a large crowd of people standing in the village's roadway - rather unusual considering the nature of driving here (chaotic). Therefore, we were forced to stop. There appeared to be some sort of commotion; apparently, a man was injured and needed to go to the hospital.

Because we had the truck, we were able to take this injured man to the hospital along with his friend. We were not entirely sure where the hospital was located - it was much farther than we expected or would have liked - but we found it and helped this man. The whole situation was very odd, somewhat unsettling but uplifting as well. There are no notions of ambulances here. The conditions of the roads in the poorer areas may have worsened the man's condition, as the road was rife with pot holes.

No one told us what became of him. It did not seem to matter. There was just an understanding and a sense of urgency about getting him medical care.

When I was finally able to see the patient, his clothes were covered with dirt. He had abrasions on his head and arms, and he looked very disoriented. I think he may have fallen down a hill or something along those lines. Ross said that this is the third time he has served as a make-shift ambulance driver.

Contagious Poisonwood

2010-01-20T22:03:00.000-08:00

It has been a summer of reading - and the more people I meet, the more common an experience it seems to be. Restricted availability of television. Only so many dvds packed in my backpack. Work schedules of comrades misaligned and/or everyone is fatigued from the long day's work.

...All things considered, it is nice to just curl up with a book.

Interesting, and ultimately my purpose for this post, many people seem to be reading the same fantastic book - The Poisonwood Bible by Barbara Kingsolver, perhaps my favorite book. This novel has become almost a symbol of my time here, repeatedly brought up in conversation. I find it interesting that so many people are just now reading or hearing of this novel, one I read in high school - but better now than never. It seems particularly intriguing that Westerners already in Africa would choose to read this book, a book about the potentially destructive force of well-intentioned but ignorant Westerners in an African community. Reading Poisionwood while in Africa would certainly lend another perspective than reading it prior to one's arrival or following one's departure. Something to consider.

Regardless, I find it refreshing that so many people are anxious to read and discuss this novel.

Memo from the United Nations

2009-07-26T04:25:00.000-07:00

http://www.nytimes.com/2009/07/23/world/23nation.html

When to Step In to Stop War Crimes Causes Fissures
By NEIL MacFARQUHAR

UNITED NATIONS — On the face of it, a commitment by all United Nations member states to reach an understanding on how the world body should intervene to stop genocide, war crimes, crimes against humanity and ethnic cleansing would not seem like a major stretch.

But the debate scheduled in the General Assembly for Thursday over the concept, known as “the responsibility to protect,” is producing rancor before it even begins. So much, in fact, that instead of figuring out how to enforce the doctrine, the General Assembly could end up debating the policy’s validity all over again, even though about 150 world leaders already endorsed it in 2005.

Ban Ki-moon, the secretary general, tried to set the tone with a speech on Tuesday. Citing his visits to the memorials for 800,000 dead in Rwanda, Mr. Ban said the United Nations had the unique ability to save lives by intervening to stop mass civilian deaths.

“It is high time to turn the promise of the responsibility to protect into practice,” Mr. Ban said, warning against those seeking to reopen the entire debate. “Resist those who try to change the subject or turn our common effort to curb the worst atrocities in human history into a struggle over ideology, geography or economics,” Mr. Ban added. “What do they offer to the victims of mass violence? Rancor instead of substance, rhetoric instead of policy, despair instead of hope.”

Mr. Ban may not have singled anyone out, but it seemed a not-so-subtle reference to the Rev. Miguel D’Escoto Brockmann, the Nicaraguan president of the General Assembly and a Catholic priest, who issued a position paper last week that created an uproar.

His “Concept Note” suggested that responsibility to protect was redecorated colonialism, and that the true means to eliminate genocide and similar scourges included world financial reform, Security Council reform and drawing a lesson from Jesus.

“Jesus’ emphasis on redistribution of wealth to the poor and on nonviolence reinforces the right perspective on responsibility to protect,” his note said.

Father D’Escoto scheduled a panel discussion before the General Assembly debate featuring speakers like Noam Chomsky, the American academic whose critique of “humanitarian imperialism” discussed the doctrine. Much of the opposition to the doctrine on Thursday is expected to come from traditional opponents of American foreign policy like Cuba, Venezuela and Iran.

While Father D’Escoto has supporters, many delegations reacted with the usual combination of outrage and derision that Father D’Escoto, a former Sandinista foreign minister, has a habit of provoking. The ambassador of one Latin American state said it was shocking that a priest was putting ideological and political visions ahead of human suffering. Peter Maurer, the Swiss ambassador, put it more bluntly, saying, “A priest should know that certain things are better kept to your heart.”

Father D’Escoto’s spokesman, Enrique Yeves, said the president was being unfairly criticized. “The only thing he is doing is calling for a debate on this issue, which is very pertinent,” Mr. Yeves said.

Even without the General Assembly president, the topic — shortened in United Nations-speak to “R2P” — was a hard-fought one. Many developing countries harbor suspicions that the doctrine is merely a Trojan horse for foreign meddling in their domestic affairs. Attempts to slap the label on various crises only deepened those suspicions. As prime minister of Britain, Tony Blair briefly used it as retroactive justification for invading Iraq. France tried to deploy it as the prescription for forcibly delivering aid to Cyclone Nargis victims in Myanmar in 2008. Russia cited it as its tanks rolled into South Ossetia last summer.

Edward C. Luck, whom Mr. Ban appointed his special adviser on the topic but the General Assembly refused to pay, wrote a report this year that divided the concept into three pillars: that all states must protect their populations from atrocities; that the United Nations and other institutions can help countries failing in this duty; and that the international community must react in a series of steps when a large number of civilians are at risk, with military intervention the final response. The fight swirls around that last point, when military intervention might be justified and whether that can be codified into law. “The problem with all of this is the one-dimensional perception that R2P is only about military coercion,” said Gareth Evans, a former Australian foreign minister.

Delegates from African organizations have come to argue that R2P is not just a Western tool. Other proponents hope the debate will inch the discussion toward practical steps on how R2P can be made operational. But some worry that the more it is debated, the less consensus will emerge.

The Bush administration disliked the doctrine on the ground that it might tie American hands in foreign policy decisions, but President Obama basically supports it.

Susan Rice, the American ambassador to the United Nations, often speaks about how the failure to intercede in Rwanda while she was a top Clinton administration official in Africa is a low point in American foreign policy and her personal career. In a speech last month in Vienna, Ms. Rice acknowledged that the doctrine had been abused in conflicts like Iraq, but argued for the responsibility “to respond to the worst outrages.”

“We know there will be more perpetrators,” she said. “We know there will be more victims. But we must work to ensure that there will also be more justice and fewer and fewer bystanders.”

Know a True Patriot?

2009-07-24T02:34:00.000-07:00

July 4, 2009 - American Independence Day and Rwandan Liberation Day

For clarification, Rwandan Liberation Day need not be confused with Rwandan Independence Day (July 1st). Liberation Day marks the end of the 1994 genocide. According to a some of my co-workers, now it is also celebrated/remembered as a continuing unified struggle for wealth creation, health, greater political strength through unity and reconciliation, etc. Therefore, it was a day of wide celebration in Rwanda - everyone could find cause to celebrate somehow.

For me, it was somewhat of a strange day - one of my nation's greatest holidays celebrated in a foreign country at the US embassy with the largest single crowd of muzungus I have seen in a long while (excluding perhaps Quita Izina). While this could perhaps be said of 4th of July celebrations in general, the embassy event made the forced sense of patriotism seem more cheesy. I was far less intoxicated by the whole environment than I ordinarily am. I am not sure whether that is a result of generally impatience with such (generally) insincere gestures, environmental factors (both recent and academic) making me think more critically about America, or something else entirely. I certainly would not call myself anti-America, but I am also not "Woo , yay USA! We're the best!"

Having been here for some time, I actually knew a fair number of people at the event, which was refreshing, as opposed to being a newcomer and stranger. Also, the sight of the Tennessee flag brought an unexpectedly high amount of joy. I actually shouted with glee - all my friends thought I was mental - but I guess I was just happy to have a tangible reminder of home. To people here, Tennessee is such an obscure place. Where is Tennessee? Memphis? Elvis does not even ring any bells. I feel like an alien sometimes. Therefore, seeing my flag proudly waving on the embassy's lawn somehow was a justification of the legitimacy and significance of my roots. Strange but true. I felt more homesick looking at the flag than I think I had the entire trip.

However, some reminders of America were not so pleasant. At the bar (not free), one woman, probably mid-fifties, was trying to get the marine/bartender's attention - he was Latino. She tapped her hand on the bar a few times and said, "Mi amigo favorito," and ten turned to me and said "He can't even hear me," when he had not responded to her. I thought to myself (though probably should have said), "No, he is just ignoring you on account of your ignorant and derogatory remark."

The ambassador made an appearance, looking the very most textbook definition of a politician: kind of tan, greased-back hair, great smile, somewhat pudgey, etc. He read a speech no doubt published to all embassies or something of the sort. It was intended to be inspirational and "Oh the great American spirit," but it was just blah cheesy (which I guessI should expect and not concern myself with), particularly because he read it and more particularly considering the overly dramatic way in which he read it.

Noting all of the above, I am glad I went to the event and somehow celebrated the 4th in Rwanda. It was a very interesting experience to have catalogued in this life.

Crimson Tide Comrade

2009-07-23T05:05:00.000-07:00

My "partner in crime" Sarah Stern arrived in town to spend her last weekend in Rwanda in Kigali with me. Of course we spent the time doing her favorite things in our favorite places and had a fabulous time in the process. A few interesting things to note during her visit:

- Moto rides from hell - Generally speaking, I have become very comfortable with the motos (motorcycle taxis) and enjoy them frequently as a means of transportation; however, Sarah and I had two particularly negative experiences.

1) I have seen motos zip in and out of traffic, zooming by with little regard to present cars, but I have never personally experienced such a horror...until now. I really thought I was going to die but was unsure of the best way to handle the situation. Tapping or yelling at the driver may distract him and cause him to wreck, so I simply occasionally screamed an expletive that carried no meaning to the driver but brought me some relief until the ride concluded.

2) On the way home from the Neon Lounge - as we call it - at about 11 p.m., it was very chilly and sprinkling. Neither Sarah nor I had jackets. My moto driver did not even provide me a helmet. Therefore, by the time I arrived at the house, my clothes were soaked, I was thoroughly shivering, and I had been "crying" on myself all the way home on account of the cold wind on my face.

- One of Sarah's final responsibilities at Sonrise School was leading a "girls' talk" about relationships with the secondary school girls. She was nervous about doing so, since apparently rumors had been circulating about the school that she was pregnant (her stomach was somewhat distended as a result of an infection or something). But Sarah told me the talk was quite a success, with the girls appreciating any sort of emotional guidance. Many are orphans, and the others rarely see their parents. They asked simple, reasonable questions:

Is kissing a sin? Is my boyfriend cheating on me? How do I know if I am being unreasonably jealous?

It was endearing to hear such sincere, honest questions yet frustrating that they had no model to already have taught them about relationships.

- Here, as in Ghana, begging is frowned upon. Yet, I have encountered it much more frequently here, though perhaps only because of the places and ways that I travel (spending much time downtown and walking frequently). During the day but especially at night, children and the disabled come out and patrol the sidewalk asking people for money. I have become completely callous to this now, ignoring their efforts or firming telling them, "No," without the slightest pause or guilt. No Rwandan seems to take pity on them (President Kagame certainly does not). Instead, they are working in some way to provide for themselves. Why should I feed an insatiable appetite?

- According to Sarah, connection to Bishop John Rucyahana provides a cloack of protection - regardless of the distance of the connection. According to locals, her affiliation with Sonrise prevented anyone from considering robbing the B2R house, cheating her in bargaining, etc. Bishop John is that revered and respected as both a community and national leader. People think it would shame them and their families to wrong Bishop John and those connected to him. It is interesting to note the degree of admiration for this man's work, altering behavior so clearly to reflect such.

Briefing on Venezuela

2009-07-15T03:22:00.000-07:00

Venezuela tells oil workers: join socialist groups
http://www.reuters.com/article/worldNews/idUSTRE56D7ER20090714

Chavez opponents to meet with OAS chief
http://www.google.com/hostednews/ap/article/ALeqM5iVJIehVY5iuGJq_RpSoqYgyIh1DQD99DUCNO0

a little milk

2009-07-13T05:56:00.000-07:00

So many of you who actually read this with some diligence and attention have asked me about my new blog site name - as opposed to the very original jaclyn714barnhart name. Allow me to explain.

1. Here in Rwanda, as I would imagine elsewhere in the developing world, milk is common enough, but anything other than whole milk is a rare commodity. While some of you out there enjoy this almost straight-from-the-animal fluid, I am not among you. I prefer skim milk. In truth, I am not much of a milk fan - I was allergic to milk when I was born. But in Rwanda, there are various things with milk in them that I thoroughly enjoy, such as African tea: tea (generally Rwandan black tea) milk, ginger, perhaps a bit of nutmeg, and a lot of deliciousness. So I have been consuming a ton of whole milk in my tea and coffee, not to the pleasure of my stomach of waistline.

2. This second reason requires a bit of foundation. On one of my favorite television shows, there is a memorable conversation between a main character and her current boyfriend. They come from different cultures - she is American; he is Russian. She has just discovered that her bestfriend has been diagnosed with cancer, and he, trying to be empathetic, says his friend died of cancer. Obviously, he comes off like an insensitive jerk. They argue until they realize they are simply suffering from a communication barrier due to a cultural misunderstanding. She then says, "I guess I just need to take my relationship with a little milk," meaning sometimes you need something to soften the blows; otherwise the harshness and bitterness of it all may be a little too much.

Such an idea seemed very fitting for me (and for everyone). Life is hard. Sometimes at the end of the day, you feel tired and defeated and wonder why we're here and what your struggles are worth. You need a little milk to temper it all and let you know you can and it's worth it. So two questions - what's your milk, and what's its origin?

Milk can have a number of consistencies - from very light to heavy. For me, milk can be both an activity that makes me feel most like myself or an idea to fully support, regardless of the idealist nature of it. For example, in Rwanda some of the things that have highlighed my time here are milk things:

- attending the Rwanda Film Festival
- salsa dancing at Pasadena
- discovering that I deemed valuable at UOB, regardless of what I view my niche to be

The Rwanda Film Festival featured a number of engaging, provocative documentaries in a number of languages about a variety of topics. Often the filmmaker was present to answer questions afterwards. Those of you who know me well know I have no qualms about attending movies alone - and so I did. I resolutely wanted to watch these movies with or without company and had a great time alone. One of the films was about albinism in East Africa - What is albinism? How do others perceive albinos and their condition? Do albinos consider themselves disadvantaged or disabled? What do they consider their identity? It was fascinating. I met the filmmaker and bought the dvd - awesome souvenir.

Since I discovered Pasadena, I have made a deliberate effort to go salsa dancing every week. I have established myself there as a "really good dancer" regardless of my muzungu appearance. I dance as much as possible and love every minute of it, completely unaware of the damage I am doing to my feet. Not expecting such dance opportunities here (and packing under tight restrictions), I did not bring my dance shoes to Africa but was forced to buy some cheap though surprisingly cute shoes when the chance arose. They are not ideal by any means, but they are shoes. I can dance in them. Side note on shoe shopping here: Shoes are not available row after row. While the store may have a rather wide selection of models, they only have a few sizes available in each model. You may want a smaller size, but too bad. That's all they have.

At Pasadena, there is a small dance floor in the middle of a bar/restaurant which is illuminated with a few spotlights. Everyone in the restaurant sits around with their chairs directed toward the dance floor to watch the dancing. Ordinarily, I would be far too nervous to dance under these conditions, but I hadn't danced in over a month. And again, those of you who know me at all know that dancing is milk to me. A light milk, but milk in any form can impart significant changes on one's life. Dancing here is remarkable to me because I let go of my worries about what others may think of my dancing and of my technique to an extent - and simply have fun. I hope this continues upon my return. Of course I have my favorite partners - Crazy Jimmy from Congo and Cesar from Venezuela. Not only are they good leaders with awesome moves, but they also want you to have fun and are really into whatever they are doing.

Like a Barnhart, I enjoy being busy and knowing that what I am doing has a meaningful purpose. Therefore, I am happiest at UOB when I know this is the case. Regardless of whether what I am doing seems earth-shattering to me, I have realized the work I am doing is very meaningful to others at UOB who sincerely appreciate my efforts. That is perhaps cream.

But all these thoughts about my sources of milk got me thinking about hope in general? I would generally consider myself an optimist for better or worse. I was talking to Cesar, another optimist, the other night about the state of affairs in the world. We both decided that we prefer to be optimists, though much of the time we cannot account for why we are such. Why do I have hope? Perhaps it's only because I cannot imagine living without it. Life must have milk. Why question its bountiful production?

We interrupt our regularly scheduled programming to bring you these urgent messages...

2009-07-08T01:24:00.000-07:00

Sorry to break the flow of our Rwanda journal adventure, but I must relate this to you. I have regretted my sorry degree of news-awareness and thirst for news for some time and have sought to remedy this. In in effort to do so (and to appeal to my largely news-hungry audience), I posted a news-feed corresponding to some of my areas of interest. This has encouraged me to read up frequently - especially as work has been slow lately (that is something I will explain later). So, to the point. Please read the following stories - they are generally short but extremely interesting and thought-provoking.

UK plans new powers on genocide:
http://news.bbc.co.uk/2/hi/uk_news/politics/8139045.stm

Clashes in China shed light on ethnic divide:
http://www.nytimes.com/2009/07/08/world/asia/08china.html?_r=1&ref=world

Team monitoring diamond trade rebukes Zimbabwe:
http://www.nytimes.com/2009/07/08/world/africa/08zimbabwe.html?ref=world

Rwanda leader urges G8 to consult poor nations more:
http://af.reuters.com/article/topNews/idAFJOE5650G920090706

Bolivia: President denounces Obama over trade:
http://www.nytimes.com/2009/07/02/world/americas/02briefs-boliviatrade.html?_r=2&ref=americas

Mull those over, and get back to me.

Proudly Earned Stains

2009-07-07T07:34:00.000-07:00

June 27, 2009 - Umuganda
Umuganda is mandatory, nation-wide community service that occurs once a month on the last Saturday of each month, starting at 8 a.m. Following the few hours of service, everyone listens to a lecture of sorts on the chosen theme of that month's umuganda (e.g. May's theme: customer care). Literally everyone (even the president) is required to participate - if you are caught out of your house not working, you can be fined or even jailed.

This particular day a team from UOB had semi-organized to meet at the home office to leave at 7:30 a.m. for our soon-to-open Nyamata branch to perform Umuganda service there. I hoped to make it, set my alarm, but was not fully committed to the idea. Luckily, I not only woke up but in fact made it to the bank on-time, despite transportation difficulties (on account of Umuganda). Once I arrived, we immediately piled into three cars - Ross's, Faustin's, and Jeffrey's - and left, also picking up a few more UOB employees on the way. I was nervous we would be stopped en route, as the roads are to be closed at 8:00 a.m. and the drive to Nyamata generally takes 45 minutes. Apparently, Jeffrey's skin color gave him a pass; people began to suggest I should sit in Faustin's passenger seat to ease his passage at police check points. Discrimination at its finest.

We did manage to make it to our destination, though with some effort and much confusion. In arriving at our work location, we were forced to drive through a small village and down a rather long, narrow dirt road lined on either side by people walking to the same place to which we were headed to work. Our driving past them, pasrticularly with much speed, threw dust into the air and therefore all over them (as Rwanda is currently in its dry season). Ross seemed oblivious to this fact, for he sped past them with little regard for the inconsideration he was displaying. Generally, I highly respect Ross's no-nonsense attitude, as he has been my greatest ally at UOB and often allowed me regain hope and sanity, but this is one example of such single-mindedness for results and timeliness producing negative consequences, even unintentionally. An excellent lesson for me.

When the work began, I was unsure how to make myself useful. I, as at other UOB events, had been designated as cameraperson, so I began by simply awkwardly, though purposefully, walking around, documenting activity. However, I was sensitive to the fact that the role I chose to play would be observed and scrutinized by all there - UOB employees and community members alike. Therefore, I felt compelled - both to uphold and celebrate the spirit of Umuganda and to impart a positive impression upon this community of my work ethic and all they associate with me - to work diligently. And with that resolution, I was off.

I took up a hoe - a rather "my-sized" hoe - and took a swing. My attempt at hoeing, having never before handled a hoe, was laughable (literally), and people were not shy about laughing at me - the muzungu with a hoe. I did not laugh. They were indeed laughing AT me. While I was resolved to serve, there were other opportunities for me to so without making myself ridiculous, so I took my hoe and used it for a different purpose, clearing land and turning up the top soil. I became adept at uprooting plant and developed a sort of audience, cheering section, and judging panel. Everything the muzungu did was interesting or strange or somehow note-worthy. Others were preparing the mud and grass to be made into bricks and others making the bricks: pouring the mud into the water-coated wooden frames; pushing it down to make the brick firm, sturdy, and compact; and slowly removing the frame. Man has made brick.

After watching the process a few times, I began making bricks mysef. Withba (a fellow UOB employee - one I would actually call my comrade) and I had a sort of cooperative system, and together we made 24 bricks. Locals seemed to be competing with me in terms of brick-making speed, appearance, etc. I may not have been the fastest brick-maker, but my bricks were very compact and straight; therefore, they/I became the subject of much controversy. Apparently, some people thought my bricks were outstanding - looked great and would prove very sturdy - while others thought they would crumble - too straight and too compact. However, one man standing by in this debate vouched for the quality of my bricks, saying he works in construction and my bricks were very good. Of course all of this was relayed to me by Withba.

Regardless of my bricks' quality, everyone seemed surprised/impressed by my diligence - reflected by my mud-covered appearance. I am glad to have shown that a muzungu is not afraid to get her hands (and general person) dirty.

World System Manifest at Quita Izina

2009-07-07T00:02:00.000-07:00

Quita Izina - one of the largest, most star-studded celebrations in Rwanda. Quita Izina is the annual gorilla naming ceremony, with those distinguished with the honor of naming a gorilla generally having somehow contributed to conservation - donors, investors, advocates, etc. However, others unaffiliated with conservation, such as "Rwanda's Best Student - Primary and Secondary", can also be selected.

I was thrilled to be able to attend this event, having heard so much about it. Yet again, life seems to be about the connections you make, as I was able to go solely because I knew one of the organizers. She got our names on the list - I felt so posh, for better or worse.

Upon arriving at the event grounds, it became clear that this event celebrating Rwanda's gorillas, their conservation, and ultimately the benefits the gorilla tourism industry has had on the state had a primary audience - the well-to-do and influential - and a secondary audience - everyone else. These audiences were geographically segregated and received differing attention in entertainment and refreshment. The former sat beneath a white tent in chairs, were provided with a several complimentary breakfast options from local sponsors' booths, and were later provided with a complimentary lunch (including alcoholic beverages). On the other hand, the latter group stood in the sun, physically contained behind fences manned by police.

The ceremony was full of a variety performances -singing (including the von Trapps singing the national anthem), dancing, theatrics - most of which I thoroughly enjoyed (I recorded many clips with the flipcam I borrowed from Blayne Sharp). However, only one performer particularly played to the local crowd - a rapper who apparently is very famous here. A few of us muzungus even danced (generally awkwardly) to his bumpin' music.

Eventually, the awaited naming occurred. Those happy few made their way to the stage in their shining robes, introduced themselves, and explained their chosen name - perhaps in context of their particular gorilla. The selection of names was generally inspirational and all in Kinyarwanda, I think. I will upload video clips soon if possible.

Once lunch arrived, evryone made a mad dash for the lunch tent, skipping and pushing to be nearest the buffet line. I found the distant end of the line, which proceeded to remain at an absolute standstill for probably 20 minutes. Many people skipped me, a young, unimposing musungu girl, but I was hesitant to say anything about this on account of my relative social position and the message my doing so might send - not only on my behalf but Americans' and muzungus' more generally.

The man behind me, a student, persistently though (I believe) inadvertently bumped into me, alerting me to my unknown personal boundary sensitivity. I tried to find a balance between leaving a bit of space between the person in front of me and myself and conveying my resolve in not being skipped further. Eventually, the student behind me leaned forward and asked me, "Do you talk?" and we, along with some of his fellow students, struck up a conversation. They suggested I skip to the front of the line, but I was very uneasy about this recommendation. I told them that I did not appreciate being skipped, so why would I do that to all these poeple who have been waiting like I have? They nodded as if they understood and appreciated my reasoning.

After a lunch that may actually have been worth the wait - free and delicious - Tom, Kelly, and I made our way to Tom's car. On the way, we were accosted by a group of probably 30 primary school age children. They asked us about ourselves and persistently but sweetly requested we give them things - money, pens, a football, a French-English dictionary, etc. I truly thought they might swarm the car when we began to open the doors. Somehow three boys even managed to bargain a lift from Tom. Tom, Kelly, and I suspected though that they simply wanted to have the experience of riding in an automobile and that we may have driven them away rather than toward their homes. When they entered the car, they were all smiles and excitement, but when they left, they looked a bit weary and overwhelmed, perhaps thinking, "Was that a good idea? How much farther must I walk now!"

Upon arriving back at the house, I found everyone in such a flurry in preparations for a dinner party of grand proportions. Sarah had gone to great lengths to make this shindig a success:

- She had made tortillas from scratch for the fajitas.

- She had woken up very early this morning to go to the market to purchase cuts of beef for the fajitas; however, she had to return several times, as the cow had not yet been slaughtered. After buying the beef, she trimmed and prepared the meat alongwith rice, guacamole, two cakes (chocolate and yellow), and baked chips from chapatti bread.

- She was cooking and baking all day, sacrificing her opportunity to attend Quita Izina to provide this meal for us.

But it was successful - quite the meal - with lively guests and conversation. Among the guests were two Rwandese sisters and genocide survivors. They told us some of their story and their opinions on international issues - so glad to have met them. They live and work in Kigali, so I hope to hang out with them frequently.

What is normal?

2009-07-06T23:29:00.000-07:00

June 18, 2007

After quite a build-up of anticipation, I finally visited Sonrise School - both primary and secondary - along with a large party, including the von Trapps, the Ritcheys, Jack Hannah and his family, Kelly (a temporary guest from Tanzania), and of course Tom. While the rest were taking a brief tour of the grounds, I played with the primary kids. The kids were so friendly - and as strange as this sounds - normal. Despite the horrors they have endured in their childhoods, they are playful, mischievous, inquisitive, bashful, and incredibly hard-working.

At Primary, I met a 13-year-old girl named Alive. She invited me to play a circle game of volleyball with her and her classmates. Of course I joined in the game and played with them for about half an hour. Each cheered on the other and giggled at mistakes made. It was just like a flashback to my days on the playground at recess. Secondary was much the same - with the artistic and musical kids hanging out together, rocking out, and the athletic kids - both giants and short, agile fellows - out on the courts. You would never know that these are orphans of genocide - orphans from both groups.

Of course, we all have our own demons that haunt us. It seems an integral part of the human condition to carry a burden but to desperately try not to let that burden visibly alter our external appearance and behavior. What we have experienced may be dramatically different, and one may say, "Oh, I cannot imagine enduring what you have." Perhaps the heart and the mind can only absorb so much horror and pain until they simply stop processing it. How else can we continue surviving? How else can these kids, the Rwandese by large, manage to not only live but live with peace?

The Land of a Thousand Hills Meets the Land of a Thousand Opportunities

2009-07-05T08:39:00.000-07:00

June 17, 2009
I told Tom Allen yesterday afternoon that I was willing to assist with the visa crisis the Rwanda Presidential Scholars were facing. The Rwanda Presidential Scholars, selected based upon national test scores and interviews, are considered Rwanda's brightest and most promising students; on account of partnerships established with a consortium of US academic institutions, they will study in the US for four years (mathematics, sciences, engineering, etc.) and then return to Rwanda to contribute their acquired knowledge and skills to the country's development. Most of the scholars were just issued passports (a few still lack passports), and they were to depart for US in about 10 days. Crisis to say the least, particularly considering the nature of the US visa application process.

Last night I told Tupo about the work I would be doing - my lack of excitement about such tedious work but my commitment to serve as needed. She said, "You're not just filling out forms. You're building their futures. You're building Rwanda's future." I realized I sort of was enabling Rwanda's brightest to achieve great things. I was a link in the potentially very significant chain. Suddenly, I felt very nervous about filling out forms. My mistake could destroy a future.

I notified those leading the team that I could help but received no word of where to be when until 5 a.m. today - fabulous. I rushed to get ready to be there on time, skipping a much needed shower. I took a moto to the location - Christ's Church Rwanda/Kigali International Community School (KICS) in Quasse Socialle. I have decided the most dangerous thing about motos is not what one might expect - the way the drivers weave in and out of traffic or speed and slow suddenly (their generally method of driving) - but rather their feigning knowledge in terms of locations. You tell a driver where you want to go, he says he knows where that is, but really he is not at all confident or has no idea. This particular ride was quite the adventure with several misunderstandings and misdirections - oh, the language barrier. Why did I not study French?

Finally, I arrive at the proper place, actually still a few minutes early thanks to my planning. The other leaders are not there yet - a sign of the way things were headed. It took about an hour to get organized - rooms and computers setup, forms passed out and explained, etc. Then a sort of assembly line procedure began, so I simply helped students complete the same form over and over and over again. The day was certainly about maximum efficiency. Both workers and students went without desired food and beverages. The staff ate and drank meagerly periodically, but I am not sure the students had anything but what they managed to take from us. It was interesting to note the differences in attitude and demeanor among the students - some were clearly diligent in this process and excited to study in US; others appeared very nervous; others seemed like this was something their parents were compelling them to do.

While paying visa fees, we used three different credit cards, with each one subsequently being shut down after a number of transactions. Suspicious activity - a number of US visa application payments from Rwanda on the same credit card.

Needless to say, an additional reason I am a US citizen: I will never have to fill out US visa application forms. Plus, when preparing to come to Rwanda for the entire summer, I did not have to apply for a visa on account of Rwanda's political relationship with the US. Interesting, eh?

The Road to Recovery and the People on It

2009-07-05T06:20:00.000-07:00

I am so glad that I called Tom about tagging along with him and the von Trapps to the Nyamata Memorials. We actually visited two memorials - both in churches - and the perspective that the visits lent added much to my appreciation of what happened in the 1994 genocide. The Kigali Memorial was very informational and powerful, but these memorials largely maintained the physical scene, allowing one to better imagine and appreciate what actually occurred. For example, the blood-stained clothes of the victims are still strewn about the church, covering the floor in great heaps. It makes you wonder how this number of people possibly crowded into the vicinity (10,000 in church and 5,000 in the other - and both small churches). Tom was particularly familiar with some of the horrific stories pertaining to one of the sites and relayed them to us:

The doors of the church were barred. The killers, as they were collectively called since they included members of the army, militia, and ordinary men who decided to participate, were outside demanding entry from a group of relative leadership in a locked room within the church. Once the killers broke inside, they brutally killed the people within the locked room, dismembering them, and then threatened the remaining people with their limbs. They tossed their heads into the church and menacingly waved their arms at them, taunting them.

There was mass rape and murder committed on the altar. Generally, the militiamen were responsible for this - kill the Tutsis with as little effort and force (and therefore spending as few bullets) as possible - use machetes, beatings, latrines, etc. Infants were thrown against walls and crushed. One man is reported to have looked at Mary's statue, said that she appeared Tutsi, and shot the statue.

There were a few survivors, one of whom we spoke to - Charles Mugabe. His mother was one of those in the locked room and dismembered. His brother was macheted badly and told him to lie in his blood so as to appear dead and escape the brutality. He laid in his brother's blood while his brother was dying for two days. A man named Patrice, a Hutu unaffiliated with the killers, was helping children (including Charles), giving them food, etc. The killers asked him where the children were hiding, but Patrice would not betray them. The killers macheted him, and Charles helped Patrice crawl to a hiding spot to die. His body was largely eaten by dogs, but when the genocide ended, Charles identified his remains. In the collection of skulls displayed in the memorial, one has the name Patrice written across it - that is this Patrice. Charles wrote the name himself. When these events occurred, Charles was eight years old.

Obviously, following such, we all wondered once again how such inhumanity could occur - how can people hate like that but also commit such evil? Tom responded by saying the only explanation was a most intense spiritual warfare that had broken through the veil of consciousness. He talked about Bishop John's account of unimaginable incidents - primary school children who had gone to school together for years killing one another and then playing soccer with the dead children's heads. It is simply unthinkable. I really do not know how to account for what happened here in Rwanda - not just in 1994 but throughout the twentieth century.

I spoke to Tom about my discussion the previous evening concerning the parallels between the Rwandan genocide and the Holocaust. He informed me of yet another parallel. Prior to the 1994 genocide, the Tutsis were largely geographically segregated into the most undesirable area of land: swampy land that was problematic for cattle raising (Tutsis were largely cattle-raisers) due to the prevalence of the tsetse fly and problematic for health due to the unusually high prevalence of mosquitoes (malaria). When the genocide began, it proved all the easier to annihilate the Tutsis with them gathered together in a concentrated area. --> ghettos, concentration camps

Following visiting the memorials, Tom was feeling adventurous and decided to continue down the road to see where it led. His curiosity proved invaluable, as we drove through rural villages set deep in the Rwandan hills. The people stared at this large SUV-full of muzungus (a word which they often shouted) with both awe and confusion. Some, mostly young children, waved excitedly. Eventually, we truly reached the end of the road and were forced to turn around on the shore of a river winding through the hills. On the return trip, the von Trapps and two of the Ritchie kids (Anthony and Thomas) belted out the Rwandan national anthem in Kinyarwanda. Again, we received looks of awe and confusion. Some truly seemed appreciative of our gesture and effort. In any case, I think our adventure into the hills of Rwanda was somehow a step forward for cultural understanding and dialogue.

Evolution, or lack thereof

2009-07-05T02:06:00.001-07:00

June 13, 2009
This evening Shirley has some acquaintances over, primarily from her Center for Gender, Culture, and Development - all women. I felt obliged to join their company, if only briefly, but I became interested in their discussion of strategies to bolster the center and gauge public interest. This somehow turned to a comparative analysis of the 1994 genocide and the Holocaust, considering parallels and the strengths of such.

- strategic planning - YES
- propaganda - YES
- scapegoating of the "other" - YES
- "overt differences" in the target groups - NO
- institutionalization and participation - NO

One of the visiting professors working with Shirley is researching Umuganda, a community work day which falls the last Saturday of each month. She is interested in the evolution of its history and the international influence upon the local activity taken (e.g. theme of May Umuganda was "customer care" - largely influenced by Joe Ritchie, American businessman). With changed use throughout history, cultural perception has also changed. For example, during the genocides, umuganda was used as a collective call to participate in the killings. Now the state is trying to shift the purpose and the perception to a nationalist, unifying call to better and progress Rwanda. However, for those targeted in the genocide, each Umuganda might be simply a reminder of organized mass murder.

Pampers are for babies

2009-07-05T01:14:00.000-07:00

After a conversation with Sarah about the way in which her every action is critically observed - not necessarily to find fault but to observe her strange muzungu ways (as a model or simply a object of comparison) and to determine her attitude toward the Rwandese, I was conscious of all I did (in a good way) and of the way others perceived and treated me. Sarah explained that she was always conscious to never take more than one piece of pineapple at lunch at Sonrise; otherwise, she may be sending the message that muzungu thinks she is entitled to more pineapple than everyone else. There are countless examples of simply trying to act as Rwandese do - distinction, in this sense, can be avoided and should be when possible. We, ex-pats in general, should be communicating to the Rwandese that we do not think ourselves superior in any way, and the greatest way to do that is through our actions, particularly the small, everyday behaviors.

Therefore, I have been particularly sensitive to any seemingly special treatment that I receive at UOB. Some examples for your consideration:

- In preparation for a branch opening, my boss asked me and all other interns to arrive at 7:30 a.m. so that we may leave by 8:00. I arrived on time, having skipped breakfast in order to do so. No other interns arrived for at least 15 minutes. My boss gave me a white UOB polo shirt and also, on account of my punctuality, and UOB hat. I was excited to have some UOB gear, especially some that looked so professional, but when the other interns arrived, they all received different shirts - grey t-shirts. I began to feel uneasy about my distinctive attire - which happened to be the same as my boss and other executives. Why should I, the young muzungu, resemble the management? Additionally, when we prepared to leave, I as a very small person was ready to sit in the very back seat, but my boss Laurent seemed shocked at such an insupportable idea. I assured him it was no problem, but he remained a bit confused and surprised. Jim Crow bus law revisited - but in his attitude? It is as if he has encountered so many muzungus who are not content if they are not in the front seat, least scrunched, in the path of the air-conditioning, etc. that he cannot imagine a different scenario. This same front seat/back seat confusion has become rather routine.
- There are a number of local interns, who rotate periodically from department to department, and two international interns, including myself. The internationals are more stationary, simply having projects assigned to them from the higher ups. This in and of itself makes me a little uneasy, although I understand the purpose in having our internships designed differently. However, the setup seems to highlight UOB's diverging purposes in granting internships: generally, the local interns gain greater knowledge and experience in their respective fields (extract), and internationals contribute valuable, needed knowledge and experience gained through university study (input). Recently, this setup has slightly changed in a way that alarmed me: Laurent assigned one of the local interns to be my assistant. I told him several times that I do not need an assistant, though I appreciate his consideration and know that Harriet is very competent, but that I do not want to interrupt Harriet's internship - she certainly has more important things to be doing than helping me. Yet he assured me that it was no bother - if ever I needed something translated or some help with a project, I could go to Harriet for help.

I do not know if my race, gender, perceived knowledge, or some other thing is the cause for these actions, but I am severely concerned that Laurent's intentions to convenience me are having detrimental effects on my relationships with the local interns (and perhaps other Rwandese in the office), despite my repeated refusal of his pampering.

Where does the good go?

2009-07-04T10:52:00.000-07:00

June 11, 2009

This morning I went to my travel wallet to get a couple more bills and was shocked and confused at what I saw. The brown enveloped that help all my Rwandan francs (from having exchanged $400) was not in the wallet. I certainly had not moved it. Next, I opened the pocket to check for my American cash - all fresh, crisp, new $100 bills - GONE.

At first, I did not know what to do. I literally stood there, trying to sort through the situation in my mind. I knew I should notify someone, so I went to tell Shirley right away. She of course was deeply grieved and began asking me several questions. Once Yolande, our housekeeper, arrived, they together sought to determine how this happened.

The emotion of the loss and the violation hit me in waves intermittently. I was determined not to let this disrupt the great day I had planned visiting the International Justice Mission (IJM), but it was difficult to see how it would not, as I was in and out of tears.

The journey to IJM itself was an adventure. I was to go to the Ministry of Justice and walk a bit from there. I got a moto and began the ride; however, it soon becae clear that my driver was not sure where the Ministry was located. We stopped a number of times to discuss its locations with other locals and finally stumbled upon it. I reluctantly gave him 800 francs. I had mixed feelings about it.

1) These were all the 100s I had left.

2) He did not know where he was going and therefore inconvenienced me.

3) He did try very hard to get me to the Ministry.

4) 800 francs is less than $2.

Upon finding IJM (after first knocking on the wrong door), we had a morning prayer, and I was then given an office tour briefly. Everyone in the office seems so friendly and driven. I then accompanied Bridgette to the field (to the Jali sector) to visit a cooperative and some clients.

The cooperative was an agriculture initiative involving a few clients that drew on group dynamics (Hutu/Tutsi) and group responsibility. They began by growing mushrooms and have expanded to other vegetables. Based upon their success, they are now planning further expansion and are even seeking a partnership with UOB but have yet to establish a suitable program to fit their needs. I hope though that some partnership is made. Whenever I met people there and they learnt I worked at UOB, they were hopeful I could help them and/or provide them with a loan.

While in Jali, a nearby school let out for recess, and all the kids gatherd to gawk at the muzungu (white person). I was literally encircled. Some kids were smiling, giggling, staring. Those immediately next to me touched my hair and skin. They seemed intrigued by this strange creature that was me.

I would not say that I enjoyed meeting with clients, but it was certainly enlightening and interesting. As usual, language proved a barrier to my understanding, and thus I fought getting distracted quickly (particularly in light of the issues weighing heavily on my mind). Bridgette translated for me periodically, which was very helpful; even with the limited information available to me, I was deeply moved by the stories of the clients.

A mother and daughter who cultivate crops together on limited land explained their position of constant vulnerability, as male relatives take everything of value from them: money, harvests, chickens, etc. They are simply trying to figure out how to survive and become independent of these men who continually exploit them. The more I considered their story, the sadder I became, for this situation is probably not uncommon. Evidence that womenare the poorest of the poor.

I thoroughly enjoyed seeing IJM and the work they do - truly considering a similar placement in the future. Hadley said they are hoping to build more partnerships with other NGOs, as their purposes and visions overlap. I think that is key, as many organizations address similar issues and similar target groups but in an isolated way. A more consolidated effort to solve the very same problem would obviously be more effective.

Another consideration - in speaking to people at IJM, they each had different timelines for entering this type of work. Some came straight out of college, and others made themselves a financial cushion working in large corporate legal firms before entering their field of true interest. I cannot decide which is better, if there really is a better path. In time, I will have to decide myself.

Upon returning home, I began to try to settle my money issues more completely and learned of the extensive efforts being made by various people, particularly Shirley and Yolande. They went to the police station after having spoken to people in the neighborhoos (other guards, etc.) and learning that Deo, our gardener, had left yesterday morning unusually with a large bag, saying that Shirley had given him leave. Shirley and Yolande spent several hours at the station, and subsequently, Yolande went with Claude, a former guard of ours, to Deo's home. Tom Allen has also been very concerned and helped me find the best way to receive additional money with Bridge2Rwanda's help. I hate to have caused so much stress and inconconvenience to so many people - it truly is amazing the waves this has caused.

For Shirley, she has lost a trusted staff member. Deo has worked for her for two years.He is like a son. She had rarely doubted him. Now she must witness and undergo this horrible situation and try to find someone trustworthy to replace him.

For Deo, his life is potentially ruined. He has a wife with possible health problems and three sons. If he is caught, he will certainly be arrested, beaten, imprisoned, raped, and infected with HIV. According to Shirley, such is the Rwandan criminal processing procedure.

For me, it is an unfortunate, confusing situation that has taught me to be alert, aware, cautious, safe at all time; however, I am still learning how to separate that from a resentful, bitter, cynical attitude, expecting the worst. Also, I found myself confused at having all my money stolen from my travel wallet inside my backpack while my camera and my ipod remained - both were in plain sight.

In discussing the matter with the other ladies of the house, some unexpected issues arose (at least unexpected to me). Shirley is planning to hire a private investigator but worries this will upset Yolande, as she thinks Yolande will want to handle the matter herself. Tupo brought up the Hutu/Tutsi issue: the PI is a Tutsi; Yolande, Claude, and Deo are Hutu. Tupo said, "Well, the Tutsis are the ones running the country. A Tutsi will be the one to solve this problem. Not a Hutu." - using code names the whole time ("H" / "T"). It seems odd to me that those identities remain so politically charged in social dynamics, but I suppose change take time, particularly when it comes to attitudes toward identity (others' and one's own).

Confessions of the Religious Devout, Conservative Rwandese Youth

2009-07-04T09:26:00.000-07:00

President Paul Kagame's photo hangs solemnly, authoritatively, and dignified in nearly every Rwandan business I have entered. I began to wonder why. Does the population love and revere him and his mission for developing and renewing Rwanda? Is this a political tactic to instill allegiance and commitment to the rule of law? So I asked some local interns at UOB - Do you love him or fear him? Do you agree with his mission or fear the repercussions of noncompliance?

Their responses reflected much about the quality of democracy in Rwanda and attitudes toward such. Kagame is leader and therefore demands respect, but he was democratically elected. One of his greatest platforms is anti-corruption, demonstrating equality under the law. The people believe it and expect it, expecting judicial actions for a violation regardless of class, social connections, etc. (respect for rule of law). It is promising for development here if one respects institutions' credibility absolutely.

President Kagame, and the nation in general, in an effort to further make progress, says, "Never again!" in reference to the 1994 genocide. However, I have wondered at the population's commitment to this sentiment broadly. Openly no one can identify as Hutu or Tutsi, but inwardly do they still? Do they still harbor feelings of resentment and bitterness, drawing lines of distinction in this minds?

Two anecdotes for your consideration:
1) Various programs boast a spirit of cooperation and reconciliation, not at all recognizing former divisions and wrongs. Instead, all work together as Rwandans toward progress and a better future (e.g. Sonrise School)
2) An acquaintance of Tom's (a local) said she could certainly tell which group a person belonged to. Tom was intrigued by this statement and asked her to prove it - pointing to a random person on the street. She could not determine their classification and said that in that particular case it was difficult to say. This process was repeated a few times with the same results. However, her belief that she could definitively classify persons in her mind (and therefore does) is telling and frightening.

I am not sure which attitude is more sincere and more representative of the population. I certainly hope the former, though as previously deliberated - attitudes are difficult to change, and the tendency to assign labels to people is natural though not necessarily excusable for that reason.

According to Sarah, the Rwandese do not like Obama (in great contrast to Ghanaians). I of course must do my own field research. She said that on account of the influence of religion here, Rwandan culture is so conservative, and Rwandese consider aspects of Obama's liberal leadership immoral, such as the promotion of gay rights. It is illegal to be homosexual in Rwanda.

The Rules of the Road

2009-07-04T09:10:00.000-07:00

I am still trying to decide the value in walking to work. It is about a 30- to 35-minute walk at a brisk pace, largely uphill (and steeply). By the time I arrive at the office, I feel I have gotten somewhat of a workout and am glistening [glisten - to begin to sweat slightly so that one's skin reflects light and shines ever so slightly and is somewhat moist and slippery to the touch] - not ideal for going to work in the morning though a good counterbalance to some of the food I have been eating. It is nice to walk outside in such nice temperature, but the traffic and pollution is quite another story. Cars and motos (i.e. motorcycle taxis) have little regard for pedestrians. I almost got run over a couple times today in my determination to continue uphill or cross a street. I obviously have not adjusted to traffic etiquette or lack thereof here. I must lose my "I rule the road as a university student pedestrian" attitude and quickly or I will surely die.

Did I miss the memo?

2009-07-04T08:49:00.000-07:00

June 3, 2009
First day of work - Jeffrey Lee (CEO ofUrwego Opportunity Bank) and I met this morning, and he explained his intended placements for me - marketing research and editing. When I met the guys I would be working with in marketing, they were preparing to leave soon for a branch office to assess strategies for improvement and change - I tagged along. We took the public bus system - comparable to the Ghanaiantro-tro - with bodies squashed in for maximum efficiency. The crammed bodies, the smells, the inexplicable touching made me comfortable, though I tried not to dwell on it and attempted to shake my seemingly snobby attitude. Two things on the ride though particularly bothered me:

1. The girl next to me was vomiting throughout the ride and leaning on me (even while vomiting) - her head, her arms, etc. I was not sure what was making her sick, and therefore her proximity to me made me nervous. I hoped she was just car-sick.
2. My boss may or may not be a pervert. I was nodding off during the ride, and he urged me to lean into him, put his arm around me to brace me, etc. (Mind you, this is like an hour after I met him for the first time). I refused, but he insisted. ALERT. A few minutes later in my pseudo-slumber, I noticed a somewhat firm grip of both his hands on both of my shoulders with his fingers moving individually occasionally. I was not sure whether to stop it immediately or whether I was jumping to conclusions too quickly. Either way, I was uncomfortable, so when an opportunity presented itself, I "woke up." [I later asked my Malawian housemateTupo who has lived here for about two years about this incident and about personal boundaries/touch in general. She said Rwandans are rather affectionate - friends hold hands, etc. - but this incident seemed very strange to her.]

Luckily, one thing redeemed the ride - the scenery. Continuous lush, green hills terraced with agriculture and sprinkled with the occasional house or town. Unfortunately, I had not expected a road trip on my first day of work, so I failed to bring my camera. Lesson: carry my camera at all times.

In the Karongi region (our destination), I received much attention. People in this rural village had rarely, if ever, seen a white person. So children and adults alike would stare at me, some obviously intrigued, others confused or frightened. One little boy came right up to me, held my hand, smiled, and ran a short distance away to play, looking over and smiling at me intermittently.

How does THIS history repeat itself?

2009-07-02T09:57:00.001-07:00

June 1, 2009
I have been in Rwanda for a few days now but do not start my internship for a few more days. My boss and "host" thought having a few days to settle in and get to know Kigali would be helpful and favorable to me. I agreed, initially, but not I am getting restless to begin working. Relaxation is nice, but I feel like a bum. I must develop a demanding schedule soon - yes, I am definitely a Barnhart.

This morning I went to the Kigali Memorial Centre. The memorial was so extensive with panel after panel of information about the history of, data concerning, and implications of the genocide. I obviously learned a lot.

Key point #1 - For clarification, Tutsi v. Hutu = economic division rather than ethnic. These groups spoke the same language, practiced the same religion, intermarried regularly, etc. This was instead an imposed identity conflict, imposed through colonization to more effectively govern through indirect rule --> manipulating existing social dynamics takes less effort and fewer resources than cultural assimilation.

Key point #2 - Genocides require planning. This was not a spontaneous act of violence but rather something that was rehearsed and planned over the course of decades.

The memorial has a segment on other genocides - historical, international. I found this extremely interesting and informative, educating me about those I was far less familiar with and allowing me to draw connections between them all.
-Armenia
- Namibia
- Holocaust
- Cambodia
- Balkans
Unfortunately, the list does go on.

Tom said to take my time, so I did. I probably spent two hours in the memorial. While in the exhibits, I experienced a variety of emotions in waves: confusion, sadness, anger, frustration, disbelief. I cannot understand how human beings can continue to treat each other with such brutality. It is as if we cannot live without differentiating ourselves and others with labels, precipitating an us v. them mentality.

How could an imposed difference between the Rwandese persist and escalate like it did?
Where is the boundary between protection of state sovereignty/autonomy and the pursuit of justice in cases like the 1994 genocide? At what point is intervention appropriate?
Needless to say, it got me thinking...

As Tom and I spent basically the whole day together, one of my worries was realized. Yesterday, I was talking with Tupo about my anxiety in meeting and dealing with all sorts of people familiar with my family, as I know there are high expectations for my character, behavior, attitudes, etc. I do not want to disappoint and reflect badly upon my family. To the point - Tom and others have been asking about my parents, and I am reluctant to tell them the whole story because I do not want any judgment to fall, but the more I say, the more I must explain, as Tom has persistent and penetrating questions. Insert foot in mouth.

Tonight at Torero I met a Rwandese fellow who works at the National Democratic Institute. We had an engaging conversation about the quality of Rwandan democracy based on party competition, setup of the proportional representation system, respect for the rule of law, protection of civil liberties, and legal revisions of the constitution (particularly concerning electoral procedures).

RPF - by far the largest, strongest party
women guaranteed about 30% of seats
post-conflict reforms --> progress

I hope to speak wit him more/drop by his office - I got his card.

Whoo

2009-07-01T13:43:00.000-07:00

Community service at the Methodist primary school Pan Tang - Upon our arrival, the kids were so excited, surrounding our bus and waving, anxious to have their photos taken. First, we met the headmaster and visited the classrooms of various aged students. I spent the most time with class 6, aged 10-15. We talked about their hobbies, career aspirations, opinions of President Obama and his upcoming visit, etc. Some students performed for us the talents they develop in their spare time - rapping and dancing - quite entertaining. Finally,we got to work, mixing mortar and moving cement blocks. Then we helped continue construction on the school library walls. Unfortunately, I was of little help in this process. Applying cement to bricks - mortaring - is a skill I do no possess. Period.

Some kids helped us work and then wanted to play and joke, all the while loving to have their photos taken. One asked for my gloves, and I learnt it was to in order to play goalie in soccer. I gave them to him unhesitatingly, and he immediately became the most popular kid among his comrades. We taught each other some songs and games; for example, we taught them to sing "Rocky Top." They particularly liked the "whoo" and would giggle excitedly each time we got to that part of the song. I felt so happy to have touched the lives of such happy, friendly children, even in the smallest way.

With time comes wisdom (hopefully)

2009-07-01T12:55:00.000-07:00

I am so glad that Mark and Judy are here. Their age, knowledge, experience, and beliefs contribute so much to our group's perspective both in terms of the changes and continuities within Ghana and beyond and of comparative, analytical insights - modern slavery, the respectability and acceptability of some cultural traditions, the relative value of education, and the list goes on. Their presence truly is a testament to the wisdom of elders and the veneration of them in African cultures. In addition, Mark and Judy have received such respect - as Judy said - due to their race. At least such was the case in our contact with the judge. It is rather surprising, considering Ghana's colonial history and strong nationalist movements spurring and following independence.

I thoroughly enjoyed the drive to and from our excursion. The scenery was so lush and mountainous. Majestic. I could not take enough photos and certainly could not capture the scope and beauty of the scene. It is sights like that one that reaffirm my belief in God and His incomprehensible power and creativity.

Tonight, we finished our discussion of Chinua Achebe's Things Fall Apart. I was so pleased at the lively and informed discussion overall - highly participatory. The one major snag in the discussion was a single comment made by a generally controversial person - she declared the culture of Umuofia evil, without merit, etc. Fortunately, everyone seemed to bristle at her remarks, characterized by cultural insensitivity and closed-mindedness.

Central theme of the novel - retelling African history from an African perspective (as opposed to the victory writes history)

Earlier today we visited a monkey sanctuary, an excursion which everyone had been highly anticipating. I thoroughly enjoyed hand-feeding monkeys, but the history of the site somewhat frustrated me. Today there are only aout 400 monkeys in the park. I would have expected far more, as it is after all a monkey sanctuary. Previously, when the locals here widely practiced the traditional religions, the monkeys were associated with such, but with the conversion to Christianity, the locals began killing the monkeys. In the mid-1990s, a Canadian researcher came and persuaded the locals to begin this park as a means of ecotourism. While I understand the pragmatism of economically gainig when possible, I wish the people had a desire to protect the monkeys of their volition. But protection is protection.

Constantly in amazement of God's creation and basking in the glory of His imagination

2009-07-01T12:35:00.000-07:00

Today was (per usual lately) dominated by driving. Once we neared our destination, the scenery changed, becoming very mountainous, green rainforest. Eventually, we arrived at the entrance to the waterfall park. The hike to the falls - the tallest waterfall in West Africa - took about 45 minutes. Admittedly, I was a straggler, as I stopped frequently to take pictures along the way - tall, ageless trees; a huge swarm of carpenter ants; a peaceful meander stream; the mountains in the distance. I was just in awe of the forest, the mere size (and therefore age) of the trees and of the forest.

Once we arrived at the falls, there was quite a crowd of locals enjoying the cool water and spray. A few of us, myself included, ventured in, even directly beneath the falls (as this precise environment permitted). However, some of the locals proved to be an annoyance - very grabby and persistently so. I was forced to become rude, even physical.

Interestingly, a number of bats inhabit the cliffs of the falls.

To what extent are we agents of change?

2009-07-01T08:46:00.000-07:00

This morning on our way out of Kumasi we stopped at the school in which Judy served as an instructor while in the Peace Corp in the 60s. It was fascinating walking with her through her old haunts and seeing the school as it has changed (or hasn't). Such a trend is common in Ghana, with pockets of progress or aspects but largely a preservation of the status quo. The nature and areas of these pockets of change and of preservation may serve to either promote or inhibit further development for the state overall. Only greater time will tell.

Our agenda for the day consisted of visiting three rural villages, each of which specialized in some sort of craft: bead-making, kente, adinkra (symbols printed on woven cloth). I enjoyed the explanations we received about each as well as our opportunity to buy goods in the villages; however, the bargaining became strenuous. At first, I tried to remain polite but eventually became frank and rude, ignoring and/or trying to escape from the venders. I truly mean escape. They would surround the bus, tap on the windows, reach their arms into any window opened, follow us into every doorway until stopped by someone, and grab our arms to get our attention or stop our retreat.

Throughout Ghana, we have heard much about their strong work ethic and intolerance for idleness; therefore, begging is severely frowned upon. In these villages, people would ask us for anything - money, food, transport to the US, school supplies, personal contact information, etc. I felt both sad and frustrated. I figured that these people truly were in need, but I felt helpless. For example, in the bead-making village, several children followed us around all morning, and more accumulated as we prepared to leave. All were so excited and happy that we were there. They asked us for pens and pencils, but Dr. Sall had previously collected all we brought to distribute at a school we would later visit to perform a community service project. I searched my backpack hurriedly and found two pens. When I opened the bus door, I saw a crowd of children had gathered, and immediately a struggle - almost violent - erupted over the two pens. It made me so upset to see such seemingly happy children behave this way because they do not have the means to study - and I was the catalyst for this incident. I suppose the only positive aspect of this story is the indication of their perceived value of education.

The return drive to Accra was long and uncomfortable, largely due to the bad condition of the roads with tons of potholes and speed bumps. While Kwaze is an excellent driver, he can only do so much to avoid these or lessen their blows. These road conditions - plus horrendous traffic - are not uncommon here. It truly makes you appreciate the US road system, although a more easily taxed American population does help in that regard.

GOLD = POWER

2009-07-01T07:45:00.000-07:00

As has become somewhat of a custom (pleasantly), we listened to the morning news/interviews on the radio in the bus. This morning, with such a long drive from Accra to Kumasi, I was admittedly in and out of sleep, but I was intrigued by what I managed to hear: discussion of the Ghanaian war on drugs. In particular, I found it interesting that the interveiwed person declared marijuana essentially a culturally accepted and permissibly used drug while stating other drugs are rarely used. Instead, this war on drugs is simply being waged to appease Western states, powerful trading and political allies. For example, Ghana's demonstration of its support for this war has garnered favor with the US, as seen through Obama's decision to visit Ghana in July.

I find it interesting that for so many years (and in some ways today) developing states made deliberate efforts to act according to their own interests, without any regard for the more powerful (or even to their detriment). However, now recognizing the connectedness of global politics and economics, developing states have acknowledged their need to blend strateges somehow.

Upon arriving in Kumasi, we visited the Asante hene's (king's) former palace - now a museum. The tour, while informative, raised several questions for me.

We have been informed that the Asantes largely dominate the political arena in Ghana. Any explanation? Is that attributable to wealth, education, some other variable?

Gold seems to be an important cultural symbol of strength and power to the Asantes. Are Asantes today still amassing and hoarding gold, or do they now sell their gold holdings for profit? [Hernando de Soto]

I was surprised at the appearance of the former palace - largely unimposing, unimpressive, not ornate. As Asante culture is so associated with gold, I would have expected gold to play a large role in the palace's decoration.

Next, we went to the largest market in West Africa. I was initially very excited, energized by all the activity there with people constantly and feverishly bustingly about; however, upon entering it, I was overwhelmed by the crowds, the smells, and the overall size of the place. The market was so congested that I feared I would get lost, swept away in the masses, despite Dr. Salls's strategy to keep our group together and just wander in for a few minutes. On account of my nervousness, my perceptions of the people were also different than some others' in our group. People seemed to be mocking us, laughing at our being there and scorning us as snobs.

Gender equality - the key to cultural and, by extension, political "progress"

2009-07-01T06:42:00.000-07:00

Parliament - Unfortunately, the assembly was not in session for us to see, but we were able to tour the building and sit in the chamber. Ghanaian Parliament is a hybrid system of the American and British legislative systems. I was struck by some of the progressive measures being pursued to improve its degree of representativeness yet also its desire not to rush too quickly into progress. For example, Parliament has implemented several methods of promoting public outreach and awareness of the political system:

- welcoming public feedback

- sending government information as well as members of Parliament to rural districts to keep them informed and participating

- instituting early government education and Parliament chamber visits

Additionally, the arrangement of members within the chamber intrigued me, with one' position indicating much about both your politics and your longevity in Parliament. Nkrumah's daughter is a newcomer, with her position reflecting such and her relatively moderate political stance.

When we consulted the press secretary about female representation in Parliament, she informed us that the Speaker of Parliament (the third highest political position in the state) is a woman but that women constitute a low percentage of parliamentary membership (about 19 out of 230 members). I asked her if Ghana had considered implementing quotas or a proportional representation system, as in other states like Rwanda, and she responded that Ghana needed to take baby steps in politics before it could run. Also, she lik most Ghanaians favored female participation based on merits rather than quotas and thought that with time more Ghanaians would be receptive to female political leadership as well. I do not know which system is more democratic - one like Rwanda that ensures the voices of minority interests are heard or one like Ghana which promotes competition - but I am glad to see that Ghana is ocnsidering these reforms in order to make itself a more democratic state.

Art Centre = market - Next, we went to a local market, which extended further than I had time or energy to meander. The haggling wa exciting but exhausting. I am worried that my gender and race label me an easy target to overcharge, but I am learning to be more firm while still polite and likable.

Outside of the market, a member of our group saw a man selling/wearing a t-shirt she just had to have - "Can you smell what Obama's cookin'?" I wish I were clear on the details of the story because as it unfolded it somewhat irked me. She bought the very shirt off his back. It bothered me because it indicated to me an attitude of absolute entitlement,as if her desire to have the shirt superceded his right to keep it. I wish I knew the details.

Later, we went to the mall to run errands and eat lunch. I was amused by the general Americanization of it all, particularly the menus in the food court (while slightly altered from tradition in their preparation). Case in point: I ate Chinese food; Will had a cheeseburger;Judy had chicken tenders. Is something wrong with this picture?

Development from the Bottom Up

2009-07-01T05:46:00.000-07:00

Role of women in national development (Lecture)

- long-held belief that men make development happen and women remain in the domestic sphere

- in agriculture in African states - 11% of work done only by men; 34% only by women; 55% by both - role differs often by type of implement used and type of crop grown (cash crop industries dominated by men)

- cocoa - women in cocoa production were fewer, came to production later, and had smaller farms; instead, cocoa transportation and sale dominated by women --> TRADE = quintessential female activity

- Ghanaian female employment higher than male since 1980s

- large-scale manufacturing companies have had little success in establishing themselves in Ghana, as women already have employment opportunities and as the informal sector is not considered an undesirable employment sector (flexibility, hierarchy)

- culture - matrilineal influence - women may want tohave children to extend lineage

[more information about population, education, government participation - ask if interested]

...I was very excited to visit the mausoleum of Kwame Nkrumah, arguable Ghana's most celebrated figure. The shrine was uniquely constructed with of course symbolic meaning. I was intrigued by the presence of a statue of Nkrumah that had been destroyed during the 1966 coup. This showed a shift in perception of Nkrumah from a hero to a villain to a hero yet again. Now his ideas that had been rejected are being reconsidered and celebrated.

The accompanying museum was fascinating, particularly the photographs of Nkrumah's life and political career. There were several photos of him with prominent leftist leaders ranging from JFK to Castro to Mao. Also, there was a photo of him dancing with Queen Elizabeth II, particularly fascinating considering Nkrumah's passion for pan-African independence.

Ultimately, I think Nkrumah was a great leader, guiding many African leaders in the foundation of their states and establishing Ghanaian cultural and political precedents. He did so with somewhat of an iron fist, but the programs he established truly furthered the welfare of Ghanaians, such as in education. I appreciate his current veneration.

A Look at Gloablization's Penetrating Influence: The West's Intervention - Past, Present, Future?

2009-06-30T15:09:00.000-07:00

With a long bus drive ahead of us, we decided to abandon the reggae cd we had had on repeat for the entirety of the trip and listen to the local radio, and am I glad we did. Listening to Ghana Today, we heard so very interesting things....

First, we heard an announcement about President Obama's upcoming visit to Ghana in July and the excitement surrounding it. One can certainly tell that Ghanaians are ecstatic over Obama's election. When we have met people, they have spoken with us positively about American politics rather than condemning our system and philosophy. Also, on our regular driving route around Accra, we pass a Hotel Obama.

Next, we heard an interview with Charles Taylor's defense attorney. The attorney was a Jamaican who has spent most of his like in the UK. He was addressing not only the nature of Taylor's incarceration but also the characterization of his trial, by far the more interesting issue. He said that it found it ridiculous and offensive that Taylor should be tried in The Hague as opposed to in an African court. He declared that the trial had become a matter of politics instead of justice, which can often be said. He believed that Western states, particularly the US and UK, were playing far too great a role in Taylor's prosecution, urging that his removal to The Hague intentionally limits Africans' knowledge of the trial and concerns about related events. While I personally doubt Taylor's innocence, I did agree with or find interesting some of the attorney's arguments, such as this trial's being a new form of imperialism.

He and the interviewer debated the appropriateness of Western intervention in Africa, an age-old question. Is the West a rescuer or an unwanted, unneeded pest? Is continued intervention not simply slowing the process toward African unity and development? Can Africans not try a man (e.g. Charles Taylor) whose action most directly and greatly affected their own well-being? Do Africans resent or appreciate Western intervention in this high-profile, political case?

After a few hours of driving, we arrived at Elmina Castle in Cape Coast where the slave trade was previously conducted, first by the Portuguese followed by the Dutch and the British. While the castle's exact function shifted over time as it changed hands, the spirit of exploitation and domination remained constant.

I was moved during the tour of the castle due to the vividly descriptive and horrific narratives provided, such as the nature of women's confinement. While I was familiar with such information from my studies, standing among the history made it all the more real and meaningful. Additionally, I really enjoyed the beauty of the castle itself, but I had to remind myself of the atrocities committed within its gates. The castle and the surrounding town at the time of the trade represented a microcosm of imperialism, expanding inequalities through exploitation.

On a lighter note, the afternoon was a whirlwind of fun...
lunch at a restaurant with a crocodile pond; photo with a croc; consumed yet another traditional Ghanaian dish new to me...

drive to national park; short hike; canopy walk through/above the rainforest - most amazing thing!

The True Ghanaian Spirit

2009-06-30T13:53:00.000-07:00

Note about Ghanaian construction (both commercial and residential) - With exorbitant interest rates, people rarely seek loans but instead save and build slowly. This method of construction is highly indicative of Ghanaian pride and work ethic; therefore, the value of one's home is all the greater.

Baptist International Church - Similarly, the sermon was delivered in both Twi and English. The translation process kind of reminds me of the Catholic church's mosaics, previously employed to teach the illiterate masses the values and lessons of the Scriptures. The subject of this sermon has remained relevant for ages: recruitment to the faith. Now Christianity and Islam, as the main actively converting religions, oppose each other as primary competitors in that realm - in Ghana and throughout the world. In this way (and others), the world is at war.

In noting the church bulletin, I was intrigued and impressed by the number of literacy and language classes offered. This church is truly trying to function as an international community religious center.

...Following some people-watching at the beach, we returned to the bus. I noticed that the parking lot appeared much more crowded than when we arrived. Indeed, we had been shut in. However, within a few minutes, several men had gathered (voluntarily - simply seeing our predicament) to move the bus clear of its angular issue. According to our Ghanaian drive and guide, this sort of demonstration is typical in Ghanaian culture, highlighting the importance of hospitality, teamwork, generosity, and warmth.

Cultural Monetary Priorities

2009-06-29T05:06:00.000-07:00

May 16, 2009
While driving to Aburi, I saw several beautiful, elaborately decorated (at least on the exterior) churches, constructed with variously colored tiles and glasses and standing in stark contrast to their surroundings. Meanwhile the village in which the church was situated appeared poor - not necessarily relatively poor - but certainly not as comfortable as East Legon, the neighborhood near the University of Ghana. It struck me that such a concentration of resources had been poured into this church. As the religion lecturer said, religion is the center of life for Africans. This certainly supported that assertion.

Visit to Aburi Botanical Garden - I thoroughly enjoyed the garden - a public garden, where Ghanaians obviously also enjoy themselves - school field trip present, church service in progress, picnics underway, etc. I also learned a lot about the biological origin or many medicines, herbs and spices, etc., seeing firsthand the plants that produce them. Nature truly is a remarkable provider.

The church service there was conducted in both English and Twi. After asking Dr. Sall about this, I learned that it was to account for linguistic diversity, lack of education, and the fact that Christian religious texts are printed in English. A remnant of imperialism?

Wood-carving village - Shopping at the wood-carving village was such an eye-opening experience. I was so mentally prepared to bargain but did not expect great success. As soon as the venders saw our bus approach and begin to park, their eyes lit up (and their mouths metaphorically watered) at the prospect of a sale, particularly to American tourists incapable of bargaining. I was overwhelming by not only the number of shops but also the determination with which venders were trying to convince us to enter their shops. Once inside a shop, I tried to peruse with purpose, knowing I could not buy too much for financial and logistical reasons. When I found a few masks I particularly liked - simple yet striking - I asked the price and prepared to bargain (beginning with 1/3 of the asking price), but a set of two were only 12 cedis, approximately $6. I brought the price down some but thought that the price was already too low for an item so nice that required such an input of time and attention.

Innocence and Ignorance

2009-06-28T23:15:00.000-07:00

May 15, 2009

...The Ghanaian people have lived up to their reputation of warmth. They appreciate our attempts to respects their customs, while they are still interested in our personal backgrounds. For example, today we ate lunch at a small restaurants on the University of Ghana, Legon, campus called The Basement. A few of us were eating with our hands, as Ghanaians do, and perceived that many of the clientele were staring at us. However, soon after that, one of the seemingly primary employees came to our table and said that she like that we were eating with our hands. She also was very receptive to me while I was ordering my food - using greeting and thanks in Twi. I have genuinely been trying to greet and thank people as much as possible, and today I noticed positive responses - warm conversation and smiles....

Everyone in our group seems so moved by the children we see, myself included. The kids are so cute and friendly, but is as if we think they alone are innocent and deserving of our assistance and "rescue." However, as we heard in the lectures, various generations have felt the repercussions of Western influence and domination. How can we - that is, all concerned with this problem - stop this cycle and rework the world system? DESTROY THE IMF/WB! That's perhaps a starting place.

Also, I have been somewhat surprised by and disappointed with some members' knowledge of issues pertaining to Africa, ranging from colonialism generally to the Rwandan genocide. For example, I was speaking with someone privately before dinner about my trip to Rwanda, and she asked me, "Isn't there a war going on there now?" I told her that there was not but rather that the genocide had occurred over ten years ago. Than she asked me what genocide was.

Need a quick guide to Ghana?

2009-06-28T14:36:00.000-07:00

Culture
- importance of etiquette and hospitality - Madassi (thank you); Eta sane (How is it?/How are you?); use right hand for all greetings/gestures
- patrimonial and matrilineal (in most cases) society
- hierarchical society, particularly relating to age + importance of extended family networks (no word for cousin - refer to him/her as brother/sister)

Economy
- mineral-rich: light crude oil, bauxite, gold, diamonds + agriculture (primarily cocoa)
- liberalized economy hurts local industries (IMF/WB policies)
- imports too heavily --> currency depreciates
- though poor country, strong self-perception and attitude toward future --> wants greater integration politically and economically in Africa (AU) and world
- accelerated income gap has precipitated greater crime, thought crime still remains relatively low (few handguns)
- importance of the informal sector - large but counted and contributing?
- populating explosion - 4.5 in mid-1950s ; now 22 million with 3% growth rate --> affects the efficacy and resource distribution of all industries, particularly education

Politics
- most recent election was very close - peaceful shift in power
- Ghana has a history of being a political leader in Africa - Kwame Nkrumah (Pan-African Socialist leading the movement for African independence & Ghana's first president)
- 1951 - first elections with universal suffrage (before US)
- '57 - independence declared
- '66 - military coup supported by CIA ousted Nkrumah
- '72-'79 - brief return to democratic rule
- '81-'00 - military coup topples military government. Leader maintained through election.
- Current ruling party is a descendant of Nkrumah's party.

Leaders historically are not ideologically-oriented but may shifted policies based upon convenience. Government is now taking into account past successes and failures in policy rather than considering the previous governments evil.
Ghana has a history of pan-African affairs and leadership in African, peace-keeping and peace-making throughout Africa, and promoting development.
[I have more detailed information about the nature of and conditions surrounding the military interventions and political culture, if anyone would like that information. If interested, just ask. If you have particular questions, you can of course research yourself, or I can try to answer.]

... One could see the effects of neoliberal policies through the great economic inequality - with the booming downtown/airport area bustling with growth and the nearby neighborhoods plagued by poverty as well as individuals' responses to such through the growth of the informal sector, ranging from street venders to prositutes. In light of this, I must note Ghanaian cultural pride and desire for improvement: greater global economic and political integration. I wish the majority of Americans shared this attitude as opposed to adopting a sense of entitlement to anything and everything.

Religion
For an African, religion = center of life. There is a necessary connection between the physical and spiritual worlds. Rituals, perceived cosmic order, rites of passage, etc.
When the professor/pastor was asked if these syncritistic (blending traditional and modern religious beliefs and practices) methods were in conflict with the modern world, he responded, "Yes," to my surprise.

Have you ever stepped outside?

2009-06-28T14:23:00.000-07:00

May 13, 2009 - Arrival in Ghana
...We received room assignments - intentionally pairing us inter-racially to, in theory, best allow for differing perspectives and backgrounds to exchange ideas in an intimate environment and spur debate on the themes of our trip. I have been paired with Britney in Room 5. She, like her friends on the trip, seems apprehensive about, and even afraid of, many things here in Ghana and relating to travel in general - bugs, food, weather - heat/humidity, etc. They seem resistant to step outside of their American comfort zones. I have been put off by their attitudes and yet amused by their antics - e.g. screeching when they find a lizard in their bathroom. Fortunately, tonight at discussion, Britney declared that, despite her concerns, she was going to try to approach everything with a positive attitude and an open mind. Oh thank goodness.

Blog Attempt #2

2009-06-28T00:24:00.000-07:00

So I previously began a blog on a different site, thinking my decision a good one. I was severely mistaken. Not only could I not load photos (for some unknown reason), but after writing a few posts, I soon began experiencing difficulties simply creating posts or referencing past ones - Firefox would completely shutdown. So, I am now starting afresh. Hopefully, I will be able to salvage those past posts and repost them here.

Quick update - this is a summer in Africa. I began in Ghana, where I went on a faculty-led mini-term with a small group from my university in order to study the role on Ghanaian women in national development. The program was about three weeks and packed with fun and informative excursions. Next, I alone headed to Kigali, Rwanda, to work with Urwego Opportunity Bank, a partner bank of Opportunity International - a microfinance institution. Here I have been since late May and will remain until the end of July.

I hope to use this blog while here as a way to update those concerned and interested on my activities and experiences and later simply as a way to disclose some of my thoughts. I hope you enjoy following me on my journey.