This morning as I awoke and checked news from Africa's Great
Lakes some matters are happening that I believe requires pastoral
commentary. Much of it is a historically old cycle. Eastern
Congo is a mess. Kinshasha has never been able to well govern the
East. Rebel groups form and take some key territory. Then the
international community voices concern. Tentative negotiations take
place and there is some measure of retreat. Yet, nothing really ever
changes. The Eastern Congolese suffer. The nations that border
Congo, Uganda and Rwanda are forced to deal with the problems of Eastern
Congo in some way. Refugees spill into Uganda and Rwanda.
In my
experience both Uganda and Rwanda as nations have fulfilled a God given
responsibility to shelter refugees. Yet, there is a more complicated
matter for Rwanda and Uganda. Rebels in Eastern Congo have ungodly
intents. Rebels in Eastern Congo have perpetrated genocide in the
past. Rwanda and Uganda cannot ignore former genocidaires presence. Thus the complicated cycles of violence without resolution continue.
Much of this destructive cycle happens due to the enabling role of the international community. According to the dictionary
an enabler is "one who enables another to persist in self-destructive behavior... by providing excuses or by making it possible to avoid
the consequences of such behavior (http://www.merriam-webster.com/dictionary/enabler.) Psychologists lecture, write, and counsel repeatedly about ceasing enabler behavior (For instance http://psychcentral.com/lib/are-you-an-enabler/00015255.) The
gist of their counsel is to choose to stop behaviors that take away the
responsibility of an addict while alleviating short-term pain. This choice allows the addict to "hit bottom," and from the bottom discover means of personal responsibility. For those from a faith tradition this is an "Amazing Grace" moment of realizing "Twas grace that taught my heart to fear, and grace fears relieved.... Tis Grace that brought me safe thus far and Grace will lead me home."
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| Conversations in church receptions |
I humbly submit that the relationship the international community has with Congo is quite similar to one of addiction. Thus the answer to the enabling lies much in the same counsel one would give a family to heal from addiction. If
this was just a situation in USA neighborhood we would suggest for the
international community to visit a pastor or psychologist to learn the
skills needed to cease being an enabler to neighborhood conflict.
However, the situation is too complicated for the international community to simply take a "Stop Enabling" seminar.
Another
matter has also arisen. The UN Peacekeeping force in Eastern Congo
now includes those from Tanzania. The Tanzanians are our neighbors. Some violence has occurred, and one Tanzanian peace keeper has been killed.
(Though
according to the words of Jesus all men are created in God's image
(Genesis 1:27), and as such truly are our neighbors (Luke 10:29-37.)
THIS IS OUR FAMILY
One of
my missionary mzee (wise elder statesman) once told me to
watch the cars in
parking lots
of urban churches. He
pointed out cars tell us many things.
One is the
origin and social reach of those attending church
functions. I’ve repeatedly noticed
Congolese license plates at weddings and funerals that take place in Rwanda and
Western Uganda. Many of the extended
families in Eastern Congo, Western Uganda, and Rwanda have intermarried for
generations. The borders between these
nations have economic and political significance. However; historically, culturally,
socially, and spiritually the nation-state borders are largely irrelevant.
The
Tanzanians are also our neighbors that are found in church parking
lots. Our families have intermarried. We celebrate together.
With those celebrations we also grief together. The loss of any life
is painful. It is particularly painful when it is a family member.
Historians
write of the kingdoms of the interlacustrine area—i.e., the region bounded by
Lakes Victoria, Kyoga, Albert, Edward, and Tanganyika.
As European explorers reached Africa’s
Great Lakes they found well organized and powerful kingdoms. These kingdoms’ history was told orally so
there is some debate about the kingdoms origins.
However, it is obvious that these kingdoms
had some ebb and flow of influence.
At
times the kingdoms were at war.
At
times the kingdoms were at peace.
During seasons of peace the leading families of different kingdoms
intermarried.
During times of war families
found refuge in neighboring kingdoms.
Thus many conclude
historical leadership in
Africa’s Great Lakes is in many ways the stories of broad extended families.
One of
the leading historical kingdoms in Uganda was Bunyoro-Kitara.
The histories of Bunyoro’s neighboring
kingdoms frequently mention in their origins Bunyoro.
Many Banyoro will interpret their kingdom’s
ebbs and flows to have reached deeply into Eastern Congo.
I’ve been surprised to listen to
Runyoro
speaking missionaries who return after a visit to Eastern Congo with stories of
their surprise at how many Runyoro speakers they find in Congo. Social patterns from marriages and
linguistic proficiency make church conversations about Congo conclude, “This is
our family.”
Rwanda
was another of the historical influential kingdoms in the interlacustrine
region. Rwanda historians will tell of
the Rwanda kingdom reaching at times deeply into Eastern Congo. There is some debate about whether the reach
was completely under the Rwanda kingdom’s control. However, it is obvious that Kinyarwanda
speakers migrated into Eastern Congo and took on new descriptions of themselves
with names such as the Bafumbira and Banyamulenge. The Kinyarwanda speakers of Eastern Congo
can be described as both Tutsi and Hutu.
Kinyarwanda speaking missionaries remark that when they visit Eastern
Congo they are struck by how much Kinyarwanda they find being spoken in heart
conversations in homes and churches.
Again, social patterns from marriage and linguistic proficiency make
many church conversations about Congo conclude, “This is our family.”
Tanzania is also part interlacustrine region. Their kingdoms of Karagwe and Kyamutwara are part of the historical traditions of our region. Our families are interrelated.
Tanzanian
kingdoms provided refuge when there was turmoil in some kingdoms.
Our languages our similar. From our greetings to our names for God in
the basic language and rhythm of life Eastern Congo, Rwanda, Tanzania,
and Uganda are family.
Our
Balokole (Saved / Evangelical) history in Africa’s Great Lakes tells of
beginning in the East African Revival of the 1930’s and 40’s. From a relatively isolated outpost of
Gahini, Rwanda the Revival spread. Our
grandfathers were missionaries who started churches and schools in Eastern
Congo. Some of our historic churches (Episcopal
/ Anglican) hierarchies once governed Eastern Congo in the same Diocese that
governed Western Uganda, Rwanda, and Burundi.
Thus it is quite easy in our church conversations about Congo to
conclude, “This is our family.”
The
Tanzanians also have been deeply touched by our religious heritage in
Africa's Great Lakes. When we come together to worship across ethnic
boundaries we sing from common Kiswahili hymn books and read from a
common Kiswahili Bible. When we close our weddings, funerals, and
worship we eat similar food. There is something about this shared
song and celebration that assures us we are family.
THESE ARE OUR SONS
Many of
us in Africa’s Great Lakes have a deep fear of soldiers. Our fear was developed by suffering at the
hands of the soldiers employed by those such as Idi Amin and Milton Obote in Uganda. Yet, another season of soldiering burned
deeply into our emotional bank accounts.
Those seasons were of the safety and discipline that came when the
Museveni’s National Resistance Army (NRA) captured ground in Uganda. Another season was when the Rwanda Patriot
Front (RPF) stopped the Genocide in Rwanda.
We know those soldiers as our sons, brothers, uncles, fathers, and
friends. Those soldiers are our family
so we know they have failings. Yet,
while our memories are of Amin and Obote’s soldiers terrorizing us at road
blocks many of us can’t remember NRA or RPF soldiers ever treating us like
prey. They are our sons. We are at peace when they are near.
(Yet, I recognize that some in my community
have had different experiences with NRA and RPF soldiers. In no way, do I seek to deny or minimize
their experiences. My intent is to
display that the soldiers of our region our part of our broader community.)
Some of
us have memories of growing up in Congo in relative peace. Then after the Genocide of 1994 our lives
became chaotic and our safety was threatened.
Our sons rescued some of us.
We continued
to watch Congo with fear. The
Interhamwe and their military weapons had found safe harbor in Congo. At times our borders were crossed and our
family terrorized by the Interhamwe.
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| Soldiers were once children and have children |
I
remember in March 1997 being on furlough in the USA. CNN was broadcasting live of Mobutu’s Zaire
(now Congo) capital, Kinshasa falling to rebels. A CNN reporter with entering rebels in the
background said, “There are rumors of Uganda and Rwanda soldiers being part of
the rebels toppling Mobutu.” I heard
the rebels in the background speaking Kiswahili mixed with Kiganda accents. I knew the rebel soldiers were our
sons. I giggled at CNN naivety, but
thanked God that our sons had taken Kinshasa.
I hoped they would bring peace like they had done in Kampala in 1986 and
Kigali in 1994.
For
years we’ve been dumbfounded. We’ve
prayed. We’ve learned a few
things. We’ve at times been
disappointed in our sons. Yet, we’ve
believed the best in our son’s intents.
At times someone asked us to pray for a nephew or grandson serving in
Congo. We know that our leaders tell
stories a little different from our auntie’s interpretation, and we’re o.k. with
the differences. We pray for our sons. We trust God to make things right in time.
The
Tanzanian military is also made up of our sons. They liberated
Uganda from Idi Amin. When we meet together at weddings, funerals, and
church we share common stories of those dark days. We remember that
during the dark days of Amin, some made fun of Mwalimu Julius Nyerere.
Yet time showed that Nyerere's substance of character was true and
enduring (For further reflection on Mwalimu's legacy see http://hekimagreatlakesmessenger.blogspot.com/2013/04/i-want-to-be-like-mwalimu-julisus.html.)
Congo
has not settled down despite both our regions and our world’s leaders’ best
attempts. Blaming our son's seems both unjust and unmerciful. For instance,
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| American Bomber Pilots in World War 2 |
My
first pastorate in the USA had several bzee (wise elder statesmen) who were
bomber pilots in World War
2. Some whispered that they were
war heroes, but
the bzee always dodged the compliment.
Over time I learned a few things.
To be an Allied bomber pilot flying over Nazi Germany required great
courage and skill. Many did not return
from the missions.
Recently, I’ve
learned that there was great debate about the bzee’s missions.
Their leaders concluded that to most
quickly end the war they must bomb German cities to break German morale and
also destroy the German war industry.
T
he bombings killed thousands of German civilians. The
History Channel documentaries show photos of German children’s corpses after
the bombings of German cities. Many historians with great ethical wrestling
concluded the bombing of German cities saved Allied lives and with the Holocaust
in progress prevented the world from falling into a new Dark Age.
Yet, if history had gone a little different
my heroic bzee could be labeled war criminals.
Thus in
church receptions we conclude many of these soldiers in Congo are our
sons. Whether they are the Congolese military,Congolese rebels, or Tanzanian UN Peacekeepers these soldiers are our sons.
In the American Civil War,
General William Sherman remarked, “War is hell.” We agree.
War is about death and destruction.
We know our sons have seen and done terrible things. Yet, we hope our sons will be shown in
history to have been agents of justice and peace. We continue to pray for our sons in church
reception conversations about Congo.
SLAVE TRADERS, COLONIALISTS, THUGS, SPIES, AND GENOCIDAIRES
(OR WHO HAS THE MORAL AUTHORITY TO SPEAK?)
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| Gossip magazines or Congo history books? |
Congo’s
history reads like the magazines in a USA supermarket checkout line – drama,
drama, and more drama. No good guys exist. Moral authority is a possession of almost none. It is
little wonder that our region’s leaders are angry when outsiders lecture
them. It is also little wonder why our
independent media leaders portray the UN and their allies in the Congo
discussion as lacking pragmatic common sense.
In
church receptions we heal from the wounds of history. We talk.
We pray. We trust another day is
coming. Yet, we’ve got to live in the
here and now and day by day.
Our
Congolese history bank remembers that the some of the first foreigners to enter
our region were slave traders. We’re
ashamed that some of our kingdoms participated in the slave trade. Yet in Ankole, Rwanda, and Burundi slave
trading was difficult. In Rwanda slave trading
became impossible. The slave traders
circled some of our kingdoms and set up shop in Eastern Congo.
Then
came the Belgian colonialists. The
British were far from perfect colonialists, but in the oldest parts of their
cities we find schools, churches, and administrative centers. In old Belgium colonial cities we find
churches, administrative centers, and prisons. The
Belgium colonialists exploited Congo’s mineral and people resources without
building enduring institutions and infrastructure.
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| One of the last photos of Congo Prime Minister, Patrice Lumumba |
Congo
independence came with great turmoil, but also hope. Then Congo’s first Prime Minister, Patrice
Lumumba was assassinated by the CIA.
Some of our parents were friends with Lumumba. We can’t forget the betrayal of our hope.
Mobutu
followed Lumumba and ruled with a corrupt clique of thugs. In the end Mobutu sheltered the thugs of all
thugs – Genocidaires. Now Kabila continues the sins of Congo’s fathers.
The
voices that banter with our regions leaders lack a basic message we hear preached
in our churches – repentance. In
churches we read of brave men and women who had the courage to acknowledge both
their sins and the sins of their fathers.
They deeply grieved over their past and present failures. Then these both humble and courageous people
of the past repented. The not only
apologized they changed their behavior.
They ceased to do the same old bad behaviors over and over again. They did good things. They brought enduring change.
STOP THE ENABLING
Quite
frankly in church receptions we remark that those who banter with our region’s
leaders over Congo have absolutely no moral authority. Until they repent we in church receptions
will simply not listen to their banter.
Thus
while I counsel my Africa Great Lakes brothers to excel in love
expressed through justice, humility, and mercy I counsel my Western
brothers to stop enabling the Congo conflict. History since Independence can quite easily document the role of the international community in playing an enabling role.
The help from the international community many times has made Congo
worse. Many resent the consequences of the enabling. There are
some matters for which the international community may feel guilty.
Both us and God offer our gracious forgiveness. There is no need for
the international community's continued shame. Congo's future is as
mysterious as our God. Yet, we know Congo's bright future will be
found though old virtues such as faith, courage, humility, and
service. The international community is most welcome to join in our
old virtues of community.
do not carry
Rwanda passports should show our concern by first listening. We
should read the 2020 Vision (http://edprs.rw/?q=content/vision-2020.) Then we should adapt
our plans to best fit Rwanda’s dream. The vision is to transform
Rwanda into a middle income country with a knowledge based
economy. The pragmatics of the plan calls for investment in
education and business.The images the Western media creates of Rwanda many
times negatively affect the implementation of this vision. Long-term
investors in business and education are most stirred by images of
hope. Rwanda has many and these images are the ones that should be
most seen.
