October 4, 2013

Women take 64% seats in Parliament


The just-concluded parliamentary elections have handed women an overwhelming majority in Rwanda’s Parliament, an unprecedented 64 per cent of the seats in the Chamber of Deputies.
An analysis of the final preliminary results from the three-days voting shows that women will occupy 51 out of the 80 seats in the Lower House..
This means Rwanda remains the only country in the world with a female dominated parliament, having first achieved the feat in the 2008 polls when women took up 56 per cent representation in the House of Representatives – a world leading figure.
Besides the 24 exclusive women seats which were decided in Tuesday’s indirect election, women also won 26 of the 53 openly competed for seats in Monday’s general election as well as one of the two slots reserved for the youth in yesterday’s poll.
How women got it
Observers attribute women’s impressive show in the elections to political parties’ decision to give both genders equal chances of making it to parliament as opposed to past tendencies when men would largely occupy more strategic positions on party electoral lists.
For instance, during the Rwanda Patriotic Front (RPF) primaries at the grassroots it was the party’s unwritten rule for the voters to pick both a man and a woman in keeping with the gender equality principle.
Subsequently, both sexes were practically allocated equal number of seats on the party’s 80-member list of parliamentary candidates, which also included eight from its four coalition partners.
As a result, out of 41 seats that went to the RPF-led coalition during the universal suffrage for the 53 openly contested seats, 20 of them are occupied by women, representing 49 per cent.
In the Social Democratic Party (PSD) camp, four out of the seven candidates who made it to Parliament are women, while two out of the five seats won by the Liberal Party (PL) went to women.
However, some say women’s fast-rising clout is down to hard work in recent years, facilitated by gender friendly policies which the RPF has actively promoted since taking power in 1994.
The 2003 Constitution says that either sex shall occupy not less than 30 per cent of all decision-making organs.
In the Senate, women now occupy 10 out of the current 25 members (representing 40 per cent), following the resignation of Penelope Kantarama in the recent past. She is yet to be replaced.  
Overall, women now constitute 58 per cent of Rwanda’s bicameral parliament.
Worldwide, the average women representation in the Lower House stands at 21.3 per cent, 18.8 per cent in the Upper House (Senate) and 20.9 in both Houses, according to the Inter-Parliamentary Union figures released on July 1, 2013.
In sub-Saharan Africa, women representation in the Lower House averages 21.3 per cent, 18.1 per cent in the Upper House and 20.9 per cent in both Houses. 
Under Rwanda’s proportional representation voting system (which is also applied in many world democracies), the number of House seats a party wins is proportionate to the number of votes won.
In Rwanda, each party or coalition draws a list of its candidates ahead of the polls who then win seats in ascending order according to how the party/coalition has fared in the polls.
But each party or independent candidate needs a minimum 5 per cent to win a seat.




By James Munyaneza
September 19, 2013


October 2, 2013

INTERNATIONAL DAY OF NON-VIOLENCE


It is no coincidence that the International Day of Non-Violence,  October 2, falls on the birthday of Mahatma Gandhi. Gandhi was the main leader and activist to lead India to its independence from British rule, and is best known for his strategy of non-violence. His philosophy influenced many other political activists that profoundly believe in non-violence to move forward against oppressing powers. Gandhi's idea of peaceful demonstration and activism arose from his spiritual beliefs: Hinduism, Buddhism, Jainism, and Christianity were significant influences. Gandhi harnessed the essence of non-violent passive resistance through recognition of power beyond the temporal realm: he reminded adherents: “the government can have (our) dead bodies, but not (our) obedience.” Through Gandhi, we see the beauty of solidarity that non-violence creates, and unites everyone as one nation: “the spirit of the people as one, is a much stronger force than any form of violence.” His belief system ultimately compelled the United States to live up to its promise of equality through the Civil Rights Movement of Dr. Martin Luther King Jr.

Stanford University Press summarizes King’s philosophical expansion of non-violent passive resistance:




King’s notion of nonviolence had six key principles. First, one can resist evil without resorting to violence. Second, nonviolence seeks to win the ‘‘friendship and understanding’’ of the opponent, not to humiliate him (King, Stride, 84). Third, evil itself, not the people committing evil acts, should be opposed. Fourth, those committed to nonviolence must be willing to suffer without retaliation as suffering itself can be redemptive. Fifth, nonviolent resistance avoids ‘‘external physical violence’’ and ‘‘internal violence of spirit’’ as well: ‘‘The nonviolent resister not only refuses to shoot his opponent but he also refuses to hate him’’ (King, Stride, 85). The resister should be motivated by love in the sense of the Greek word agape, which means ‘‘understanding,’’ or ‘‘redeeming good will for all men’’ (King, Stride, 86). The sixth principle is that the nonviolent resister must have a ‘‘deep faith in the future,’’ stemming from the conviction that ‘‘the universe is on the side of justice’’ (King, Stride, 88).


Friendship Tours World Travel (FTWT) educational travel programs  foster awareness of the necessity for alternatives to violence. Through socially-conscious travel, we are able to engage students to understand the results of war and violence on communities. By being present with the local people in historical sites where massacres, bombs, or protests occurred, we get in touch with our own humanity. Understanding the dark mistakes of the past and observing the transcendent power of the human potential to recover from horror empowers us to become ethical citizens of a global community.  We see how many places have recovered, moved forward, and established hope in the future. Hope in humanity is a wonderful thing; we invite you to join us and feel it for yourself.  









September 26, 2013

In Myanmar Outpost, a Fading Orwellian Link



KATHA, Myanmar — George Orwell created his first novel, “Burmese Days,” a scathing portrait of the imperious attitudes of the British, from this former colonial outpost on the banks of the mighty Irrawaddy River. His brutish characters swilled too much whiskey at a whites-only club, and wilted in the vaporous heat. A train that crawled through the jungle from Mandalay provided a lifeline to the outside world.


The British have long gone, but Katha, camouflaged in the book as Kyauktada, survives as isolated as ever, one of the most tantalizingly difficult places to reach in the rugged precincts of northern Myanmar, formerly Burma.
The remaining whiff of Orwell, whose five years at various stations in Burma as an officer of the Imperial Police Force ended here in 1927, is a spacious two-story wooden house with fireplaces and a once-elegant staircase. Paint peels off the walls, and dust coats the interior. The outdoor kitchen where Orwell’s servants cooked his meals lies in ruin, the roof missing and dead leaves piled on the floor. The family members of a government official squat in an annex, and hang their laundry outside the front door.
Most people in this town of 23,830 — like the British, the local authorities keep precise records — appear unfamiliar with Orwell. The junta that ruled Myanmar admired the anti-imperial spirit of “Burmese Days,” but translations in Burmese were scarce, said Nyo Ko Naing, a cartoonist and graphic designer who has joined a small group of local Orwell aficionados to encourage the authorities to restore the house and its unkempt garden, with its three acres of frangipani and flame trees.
Last month, a minister from the provincial capital came to inspect the house. Mr. Nyo Ko Naing has mounted photographs of Orwell memorabilia in his wife’s restaurant to pique interest. Among the exhibits: an old cover of “Burmese Days” with an Englishman lounging with his feet up and his dog comfortably resting on a stool next to him. A forlorn Burmese servant stands behind, waving a fan to cool his master.
“We don’t have formal word from the government yet,” Mr. Nyo Ko Naing said. “But we hope they will restore it.”
Hardy Orwell readers from abroad drift into Katha from the occasional leisure cruises that ply the Irrawaddy. The other option is a jaw-shattering six-hour road trip, from Bhamo, near the Chinese border, which means traversing 100 miles over gullies of dirt and rock at a plodding pace like the train in 1927.
Wildlife smugglers are willing to take passengers from Bhamo to Katha for $350 round trip, more expensive than most domestic air tickets. The price is steep because human passengers take the place of the smugglers’ usual fare: fat Burmese cobras packed in wooden crates for transport to China.
Convoys of motorbikes weighed down with illicit loads of teakwood heading for buyers in China are the only passing traffic.
The novel is full of references to what Orwell called “wood extraction,” but the forests that lured the British to Burma have been decimated by rampant illegal logging. A landscape of low-lying scrub and plantings of new rubber trees testifies to that. The sublime wild orchids of Orwell’s period — nestled in tree trunks, hanging from eaves — have vanished.
Some things in Katha remain intact. Orwell wrote of a dawn market brimming with “pomelos hanging on strings like green moons,” “brittle dried fish tied in bundles,” “ducks split open and cured like hams,” and “chickens cheeping in wicker cages.”
That variety still exists. On a recent morning, there were globes of mauve eggplant; baskets of pale green tamarind leaves; five kinds of brown mushrooms; slivers of yellow bamboo shoots; tiny crimson chilies; pyramids of pink lychees; and seven crates of different size brown, tawny and white eggs. Hawkers of heart-shaped green betel leaves did a brisk business.
Missing delicacies from Orwell’s era were the “heliotrope-colored prawns the size of lobsters.”
“We get them only occasionally,” said Ma Nge, a fish seller, blood oozing through her fingers from the catfish she was dicing on a wooden board. Flies clambered over the rows of fish laid out on her counter, as her husband, Ye Myint, swatted them away with a bedraggled T-shirt.
The snobbery and ignorance of the British overseers in Burma are exemplified by Orwell’s youngest creation, a 22-year-old naĂŻf named Elizabeth Lackersteen who arrives here with her blond hair bobbed into an Eton crop, the mode of the late 1920s, and wearing fashionable tortoiseshell glasses. She comes in search of a husband.
Flory, a British timber merchant with a birthmark down one side of his face, the only character who shows empathy with the Burmese and who despises the boozers and bores of the British Club, falls for her.
He tries to interest her in local culture, taking her to a pwe, a Burmese play performed by gaslight outdoors on the street. She recoils at the “smelly natives,” calls most things “beastly” and prefers to laze in a drawing room perfumed by “chintz and dying flowers.”
Elizabeth’s favorite haunt is the British Club, where the men wear khaki shorts and topee hats and berate the Burmese servants for running low on ice for their tumblers of whiskey and gin. The club, a modest tin-roofed building, still stands, a short walk from Orwell’s house. En route, the tennis court from the novel has been modernized with a hard surface, and Ko Toe, 39, a professional coach, teaches classes in the mornings and evenings.
Remarkably, an original official diary dated 1874 to 1949 with almost daily entries in spidery handwriting in Burmese script tells much of what happened from the time the British came until after they left at independence in 1948.
The pages are curled from age and heat, the ink faded. But entries about salaries, costs of transportation, and George V ascending to the British throne in May 1910 are still legible.
In the novel, Elizabeth spurns Flory, who, overcome by desolation and rage, shoots himself. In turn, she is spurned by Lieutenant Verrall, a rude — even by British Club standards — polo-playing young army officer. At the end of the novel, the villain, U Po Kyin, an exceptionally rotund magistrate, moves to another district for a plum job.
“The bad guys win,” said Mr. Nyo Ko Naing, who has read the novel five times, searching for authenticity about old Katha. “I hate the judge. All the characters of the Myanmar military regime share the same character as the judge. I like Flory. He has a good heart.”
By JANE PERLEZ





September 23, 2013

Do you know what happened to the girl in this iconic Pulitzer prize winning photo from the Vietnam War?




8 June 1972, a plane bombed the village of Trang Bang, near Saigon (now Ho Chi Minh City) in South Vietnam after the South Vietnamese pilot mistook a group of civilians leaving the temple for enemy troops.
The bombs contained napalm, a highly flammable fuel, which killed and badly burned the people on the ground.
The iconic black-and-white image taken of children fleeing the scene won the Pulitzer Prize and was chosen as the World Press Photo of the Year in 1972.
It communicated the horrors of the Vietnam War in a way words never could, helping to end one of the most divisive wars in American history and later becoming a symbol of the cruelty of all wars for children and civilian victims.
In the centre of the photo was a nine year old girl, who ran naked down the highway after stripping off her burning clothes.
Kim Phuc Phan Thi was with her family at the pagoda attending a religious celebration when the plane struck and lost several relatives in the attack. The children running with her were her own brothers and sisters.
I had the privilege of hearing Kim speak at a meeting in New Zealand a few years ago and the 40th anniversary of the bombing was commemorated last year.
She said, looking back, that three miracles happened on that dreadful day.
The first was that, despite suffering extensive third degree burns to her left arm, back and side, the soles of her feet were not burnt and she could run.
The second was that after she collapsed and lost consciousness the photographer, Nick Ut, took her to Barsky Hospital in Saigon.
The third was that her own mother found her there later that day whilst searching for her children.
Kim remained hospitalized for 14 months, and underwent 17 surgical procedures, until she recovered from the burns.
Grateful for the care she had received she later decided to study medicine but struggled to come to terms with her deep physical and psychological scars.
‘My heart was exactly like a black coffee cup,’ she said. ‘I wished I died in that attack with my cousin. I wish I died at that time so I won’t suffer like that anymore … it was so hard for me to carry all that burden with that hatred, with that anger and bitterness.’
But it was as a second year medical student in Saigon that she discovered a New Testament in the university library, committed her life to following Jesus Christ, and realised that God had a plan for her life.
Kim never finished medical school as the communist government of Vietnam realised the value of the ‘napalm girl’ value as a propaganda symbol.
She believed that no man could ever love her with her disfigurement but later studied in Cuba where she met Bui Huy Toan, another Vietnamese student whom she married in 1992.
Kim and Toan went on their honeymoon in Moscow. During a refuelling stop in Gander, Newfoundland, they left the plane and asked for political asylum in Canada, which was granted.
In 1994, UNESCO designated her a Goodwill Ambassador for Peace.
In 1997 she established the first Kim Phuc Foundation in the US, with the aim of providing medical and psychological assistance to child victims of war. Later, other foundations were set up, with the same name, under an umbrella organization, Kim Foundation International.
Her biography, The Girl in the Picture, written by Denise Chong was published in 1999.
In 2004, Kim spoke at the University of Connecticut about her life and experience, learning how to be ‘strong in the face of pain’ and how compassion and love helped her heal.
On 28 December 2009, National Public Radio broadcast her spoken essay, ‘The Long Road to Forgiveness’.
Kim Phuc, now 50, lives near Toronto, Canada, with her husband and two children, Thomas and Stephen.
She has dedicated her life to promoting peace and providing medical and psychological support to help children who are victims of war in Uganda, East Timor, Romania, Tajikistan, Kenya, Ghana and Afghanistan.
Forgiveness made me free from hatred. I still have many scars on my body and severe pain most days but my heart is cleansed. Napalm is very powerful, but faith, forgiveness, and love are much more powerful. We would not have war at all if everyone could learn how to live with true love, hope, and forgiveness. If that little girl in the picture can do it, ask yourself: Can you?’ (Kim Phuc, 2008)
I know that my redeemer lives, and that in the end he will stand on the earth.
And after my skin has been destroyed, yet in my flesh I will see God;
I myself will see him with my own eyes—I, and not another.
How my heart yearns within me! (Job 19:25-27)



Written by Dr Peter Saunders, 30 Aug 2013







September 21, 2013

Vietnam Legacy: Finding G.I. Fathers, and Children Left Behind



SALTILLO, Miss. — Soon after he departed Vietnam in 1970, Specialist James Copeland received a letter from his Vietnamese girlfriend. She was pregnant, she wrote, and he was the father.

He re-enlisted, hoping to be sent back. But the Army was drawing down and kept him stateside. By the time Saigon fell to the North Vietnamese in 1975, he had lost touch with the woman. He got a job at a plastics factory in northern Mississippi and raised a family. But a hard question lingered: did she really have his child?
“A lot of things we did in Vietnam I could put out of my mind,” said Mr. Copeland, 67. “But I couldn’t put that out.”
In 2011, Mr. Copeland decided to find the answer, acknowledging what many other veterans have denied, kept secret or tried to forget: that they left children behind in Vietnam.
Their stories are a forgotten legacy of a distant war. Yet for many veterans and their half-Vietnamese children, the need to find one another has become more urgent than ever. The veterans are hitting their mid-60s and early 70s, many of them retired or infirm and longing to salve the scars of an old war. And for many of the offspring, who have overcome at least some of the hurdles of immigration, the hunger to know their American roots has only grown stronger.
“I need to know where I come from,” said Trinh Tran, 46, a real estate agent in Houston who has searched in vain for her G.I. father. “I always feel that without him, I don’t exist.”
By some estimates, tens of thousands of American servicemen fathered children with Vietnamese women during that long war. Some of the children were a result of long-term relationships that would be unimaginable to the veterans of the wars in Iraq and Afghanistan, where interaction with local people was minimal. Others were born of one-night stands. But few of the fathers ever met their offspring, and fewer still brought them home to America.
After the war, those children — known as Amerasians — endured harsh discrimination and abject poverty in Vietnam, viewed as ugly reminders of an invading army. Shamed by reports of their horrible living conditions, Congress enacted legislation in 1987 giving Amerasians special immigration status. Since then, more than 21,000, accompanied by more than 55,000 relatives, have moved to the United States under the program, and several thousand more have come under other immigration policies.
Many arrived expecting to be reunited with their American fathers. But the United States government did not help in that cause, and only a tiny fraction — perhaps fewer than 5 percent — ever found them.
So many Amerasians continue to search, typically working with little more than badly translated names, half-forgotten memories and faded photographs.
And some veterans are doing the same, driven by heartache, or guilt, to find sons and daughters. “It’s like the mother who gives up their kid for adoption,” said George Pettitt of Wales Center, N.Y. “You just never stop thinking about it.”
Mr. Pettitt, 63, enlisted in the Army after dropping out of high school and was in Vietnam by age 19. During his year there, he developed a relationship with a Vietnamese woman who did laundry for soldiers. Soon she was pregnant.
“I was taking comfort in having a girlfriend like that,” he said. “I never meant for her to get pregnant.”
He returned home to western New York, lost touch with the woman, got a job driving trucks and raised a family. But when he retired for health reasons in 2000, he found himself haunted by memories of the child he left behind — a boy, he believes. He paid a man to look in Vietnam, but the trail went cold. This year, a woman in Virginia called to say she thought her husband might be his son. But a DNA test was negative.
“I was hoping this was it,” he said. “I just feel so guilty about all this.”
Yet against the odds and despite the many years, children and fathers sometimes find each other.
Cuong Luu was born in Vietnam, the child of an American soldier who met his mother when she cleaned his apartment. The soldier left Vietnam before Mr. Luu was born, and his mother lost contact with him. Soon after, she married an American who worked for the military. He moved the family to the Virgin Islands when Mr. Luu was a toddler.
Mr. Luu inherited many of his father’s features, and in the black neighborhood of St. Thomas where he grew up, he was taunted for being white. His mother also shunned him, he said, perhaps ashamed of the hard memories he evoked.
At the age of 9, he was in a home for delinquent boys. By 17, he was living on the street, selling marijuana and smoking crack. At 20, he was in prison for robbing a man at gunpoint. When he got out, his half sister took him to Baltimore, where he resumed selling drugs.
But then he had a daughter with a girlfriend, and something inside him changed. “I worried I would just go to jail and never see her,” he said of his daughter, Cara, who is 4.
Long plagued by questions about his identity, he decided he needed to find his biological father to set his life straight. “I wanted to feel more whole,” said Mr. Luu, 41. “I just wanted to see him with my own two eyes.”
The quest became an obsession. Mr. Luu spent every night on his computer, hunting unsuccessfully until he realized he had spelled the name wrong: it was Jack Magee, not McGee.
He discovered references to a Jack Magee on a veterans’ Web site and, through Facebook, tracked down a man who had served in the same unit. “What do you want from Jack Magee?” the man asked. “I just want a father,” Mr. Luu replied. “Your dad wants to talk to you,” the man wrote back not long after.
Mr. Luu had his DNA tested, and it was a match. In November, Mr. Magee, a retired teacher from Southern California, visited Mr. Luu on his birthday. An awkward relationship, full of possibility but not untouched by resentment and wariness, was born.
Mr. Magee now calls his son weekly, checking to make sure he is still working in his job cleaning hospital rooms in Baltimore. He also shipped a used Toyota Corolla from California to Mr. Luu, who had been commuting by bus.
“I was stunned he was out there,” Mr. Magee, 75, said in an interview.
Now that he has found his father, Mr. Luu said, he feels stronger. But the discovery, he has realized, has not solved his problems. What can a former felon do to make a better living? Go to college? Start a business? Drug dealing remains a powerful temptation.
“I just wish I had met him before,” Mr. Luu said. “He could have taught me things.”
Brian Hjort, a Danish man who has helped Mr. Luu and other Vietnamese track down their fathers, says Amerasians often have unrealistically high expectations for reunions with fathers, hoping they will heal deep emotional wounds. But the veterans they meet are often infirm or struggling economically. Sometimes the relationships are emotionally unfulfilling.
“I try to tell them: I can’t guarantee love,” Mr. Hjort said. “I can only try to find your father.”
Mr. Hjort, 42, is among a small coterie of self-trained experts who have helped Amerasians track down fathers, mostly pro bono. An industrial painter from Copenhagen, he first met Amerasians while traveling through Vietnam and the Philippines two decades ago and was struck by their desperate poverty.
One asked him to find a friend’s father, and to his amazement he tracked the man down even though he had no knowledge of military records. News of Mr. Hjort’s success traveled rapidly through Amerasian circles, and he was soon besieged with pleas for help. Moved by the Amerasians’ suffering, he took on more cases, charging only the cost of his trips to Vietnam. He created a Web site, fatherfounded.org, that brought more requests than he could handle.
Working in his spare time, he has found scores of fathers, he estimates. Some had died, and many others hung up on him. A few have threatened to sue him. But perhaps two dozen have accepted their children. And in recent years, veterans, too, have begun asking for help. James Copeland was one.
In 2011, Mr. Copeland, by then retired, began reading about Amerasians’ miserable lives in Vietnam. Appalled, he decided to search for his own child.
He found Mr. Hjort and sent him money to visit Vietnam. Armed with a few names and a crude map, Mr. Hjort found the village where Mr. Copeland had been based and tracked down the brother of an Amerasian woman who was living in America and who Mr. Hjort believed was Mr. Copeland’s daughter.
Mr. Hjort sent a photograph of the woman and her mother to Mr. Copeland, and his heart jumped: he instantly recognized the mother as his old girlfriend. His hands were shaking with excitement as he dialed the daughter’s number and asked: “Is this Tiffany Nguyen?”
In the coming days, he visited her, her mother and her three brothers in Reading, Pa., where she runs a nail salon at the Walmart. Ms. Nguyen and her three children spent Thanksgiving 2011 with him in Mississippi. For a time, they talked nightly, and she told him about how her mother had protected her from abuse in Vietnam, about their struggles to adapt to the United States, about how she had studied older men at the Walmart, wondering if one of them was her father.
“There were a lot of years to cover,” Mr. Copeland said. “I can sleep a lot better now.”
But the reunion has also brought him unexpected heartache. His wife became furious when she discovered that he had a Vietnamese daughter, and she demanded that he not visit her. He refused: Ms. Nguyen is his only biological child. After 37 years of marriage, he and his wife are separated and considering divorce, he said. His wife did not respond to efforts to reach her for comment.
Mr. Copeland now helps Mr. Hjort contact veterans they believe are fathers of Amerasians. In his patient drawl, Mr. Copeland calmly tells them his story and urges them to confront the possibility that they, like him, have Vietnamese children.
But if they dodge his calls or hang up, he continues to leave messages — with children, with spouses, on answering machines. They need to know, he said.
“Some people, they just want to move on and forget it,” he said. “I don’t see how they can do it. But there’s a lot of them that I’m sure that’s the case. They just want to forget.”