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Patriarchy, Sexual Abuse and Impunity: As the Catholic Church Confronts Its Crisis, Will the UN Follow Suit?

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So ingrained is the Old Boys’ network within the UN that persecuting whistleblowers is part of a culture of male privilege. Will Sec-Gen Guterres turn the tide?

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Patriarchy, Sexual Abuse and Impunity: As the Catholic Church Confronts Its Crisis, Will the UN Follow Suit?
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In an unprecedented move, the Catholic Church, under the leadership of Pope Francis, has decided to finally address an issue that has plagued the church for decades: that of sexual abuse of women and children by priests, a scourge that has left many victims around the world broken. The bold step by Pope Francis to confront this uncomfortable issue – even at the risk of tainting the Catholic Church’s reputation – is one that even the aid industry, particularly the United Nations, has been reluctant to tackle head on, despite growing pressure from the #MeToo movement. Many observers, including yours truly, believe that recent efforts by the UN Secretary-General Antonio Guterres to address sexual harassment and abuse by UN employees could be merely cosmetic; they will not change anything because the UN has a strongly embedded culture of impunity. As one former UN staff member wrote in the New York Daily News, the UN has “an anti-MeToo culture” and is “an old boys’ club”.

Nine months ago, I wrote an article on why I believed that the #MeToo movement would have little or no impact on the United Nations’ male-dominated, highly hierarchical and secretive work environment. I was convinced that because the UN is generally unreceptive to criticism, it was highly unlikely that victims of sexual harassment or assault would come forward or be listened to. I showed, through various examples that UN employees accused of sexual harassment or assault are rarely reprimanded or punished. In fact, some of those implicated have been conveniently transferred or allowed to resign or retire quietly with full benefits – a practice that the Catholic Church perfected when confronted with sexual abuse cases.

However, internal surveys and pressure from women’s rights advocates may have finally forced the UN to take a good hard look at itself, and could bring about some changes in how the world body is governed and managed. An internal UN survey, conducted by Deloitte, whose results were released in January this year, found that a third of UN staff members surveyed had been sexually harassed. The survey noted that the most vulnerable targets were women and transgender personnel aged between 25 and 44. Two out of every three harassers were male and only one out of every three employees who were harassed took any action against the perpetrator. About one in ten women reported being touched inappropriately; a similar number said they had witnessed crude sexual gestures.

Internal surveys and pressure from women’s rights advocates may have finally forced the UN to take a good hard look at itself, and could bring about some changes in how the world body is governed and managed.

Abuse of authority and defective leadership

However, the UN Staff Union says that sexual harassment is only one among many abuses of authority that take place at the UN. Results from its own survey show that sexual harassment makes up only about 16 per cent of all forms of harassment. Forty-four percent of those surveyed said that they had experienced abuse of authority; of these, 87 per cent said that the person who had abused his or her authority was a supervisor. 20 per cent felt that they had experienced retaliation after reporting misconduct: “The results confirm that this has a debilitating effect on staff morale and work performance, and that there are continued barriers to reporting, including fear of retaliation and a perception that the perpetrators, for the most part, enjoy impunity,” admitted UN Secretary-General Antonio Guterres in a letter to UN staff.

An internal UN survey…found that a third of UN staff members surveyed had been sexually harassed. The survey noted that the most vulnerable targets were women and transgender personnel aged between 25 and 44.

Findings from the two surveys come at a time when women’s rights activists, including the International Center for Research on Women, the Center for Women’s Global Leadership and Gender at Work, have been advocating for a more “Feminist United Nations” that fosters gender equality and parity, especially at the highest levels. The upper echelons of the UN are still predominantly male and no woman to date has served as the Secretary-General. The activists would also like to see the UN to take sexual harassment cases more seriously.

In response to this campaign and the momentum generated by the #MeToo movement, Guterres has taken some actions, including installing a sexual harassment hotline and establishing a Task Force on Sexual Harassment.

However, he has not taken any action against senior officials accused of sexual harassment or against those who protect the perpetrators. For instance, no action has been taken against the UNAIDS Executive Director, Michel Sidibe, who has been accused of failing “to prevent or properly respond to allegations of harassment, including sexual harassment, bullying and abuse of power” at UNAIDS. An independent panel also found that Sidibe’s “defective leadership” had fostered a dysfunctional work environment at the organisation where employees believed they could get away with anything. Meanwhile, Sidibe has not been fired by the UN Secretary-General though he has said that he will step down in June this year, a decision he made voluntarily without any pressure from the UN Secretary-General and without any sanctions.

In response to this campaign and the momentum generated by the #MeToo movement, Guterres has taken some actions, including installing a sexual harassment hotline and establishing a Task Force on Sexual Harassment.

Systematic racial discrimination

A recent spate of revelations by whistleblowers at the World Health Organisation (WHO) shows how ineffective leadership allows abuse to continue. Three emails addressed to WHO directors, which were leaked to the Associated Press, complained of rampant racism at the organisation and theft of funds intended for Ebola victims. At WHO’s headquarters in Geneva, stated one email, African staff members suffer “systematic racial discrimination”.

However, Guterres has not taken any action against senior officials accused of sexual harassment or against those who protect the perpetrators. For instance, no action has been taken against the UNAIDS Executive Director, Michel Sidibe, who has been accused of failing “to prevent or properly respond to allegations of harassment, including sexual harassment, bullying and abuse of power” at UNAIDS.

The emails also spoke of widespread corruption and mismanagement of funds. One whistleblower claimed that logistics and procurement officers at WHO are known to be corrupt and that during one Ebola outbreak in the Democratic Republic of the Congo last year, a plane was hired to transport three vehicles from a warehouse in Dubai at the highly inflated cost of one million dollars.

Last year, Al Jazeera featured a documentary that showed how Big Pharma is also influencing the way WHO’s senior management makes decisions about global public health crises. The documentary suggested that the 2009 swine flu pandemic might have been fabricated to benefit pharmaceutical companies manufacturing the swine flu vaccine. One former delegate to the European Council stated: “The WHO officials have no idea about such things [pandemics]. They depend on scientists. And the scientists are allocated to them by the countries and by the organisations that finance the WHO. And many of them gave advice and made decisions that benefited the pharmaceutical industry.”

One whistleblower who has for years been seeking compensation from WHO for a work-related injury told me that her ordeal was so harrowing that it had left her emotionally depleted and had ruined her financially…

Tedros Adhanom Ghebreyesus, WHO’s Director General, has promised an internal investigation into the recent racial discrimination and corruption allegations. While this is a good sign, we must also remember that the UN is essentially a political organisation and that influential member states and its biggest donors often have a greater say in how the organisation is run – and who gets punished – than those who have less influence and clout. There is also a general tendency to cover up a wrongdoing than to address it, and to punish those who expose the crimes committed.

Shooting the messenger

Guterres’ stated commitment to improve gender parity and to look more seriously into sexual harassment cases could just be a whitewashing exercise to calm down critics until the dust settles. This is what has happened in the past. For instance, not one company or individual has to this day been charged with diverting money or receiving kickbacks from the scandalous UN Oil-for-Food Programme in Iraq, which resulted in the loss of billions of dollars that were supposed to help the Iraqi people. By the time the Kofi Annan-initiated Volcker Commission came out with its findings on the programme and revealed names of those involved in the theft, Saddam Hussein had been deposed by American and British coalition forces, and the programme had been closed.

Similarly, UN peacekeepers accused of raping or sexually exploiting displaced or refugee women and children in strife-torn countries suffer few consequences; recent such cases have not resulted in any convictions though there are now efforts to bar countries whose peacekeepers have been implicated in sexual abuse from serving in peacekeeping missions.

On the other hand, the majority of UN whistleblowers who have reported misconduct, including corruption, abuse of authority and sexual harassment and assault, have been fired, demoted or reprimanded. Few of their allegations are investigated, and even if they are, the findings are rarely made public. In 2014, for instance, Anders Kompass, the director of field operations at the Office of the UN High Commissioner for Human Rights, was suspended and even “investigated” after he revealed to French authorities cases of sexual abuse of displaced boys by French peacekeepers in the Central African Republic. Kompass eventually resigned from the organisation. He told a journalist that his ordeal had left him “disappointed and full of sadness”.

Those who have sought justice from the UN’s internal justice systems have hit a wall, which suggests that these systems were designed to protect the perpetrators and the UN’s reputation rather than to safeguard whistleblowers and to bring about remedial action.

The majority of UN whistleblowers who have reported misconduct, including corruption, abuse of authority and sexual harassment and assault, have been fired, demoted or reprimanded.

In my own research, I found that the emotional toll of whistleblowing in the UN is so huge that most whistleblowers never fully recover from their traumatic experience. The decision not to report wrongdoing is thus often based on self-preservation.

The irony is that most UN whistleblowers don’t even realise that they are blowing the whistle; most believe they are simply doing their job by reporting wrongdoing. It is only when the retaliation against them begins that they realise that they have stepped on some very big toes.

Those who are fired from the organisation or whose contracts are not renewed find themselves shut out of the closely-knit international development community, which blocks their future career development. Vindictive senior managers are known to blacklist whistleblowers and ruin their reputations, which results in the latter not being considered for jobs in similar organisations. One whistleblower who has for years been seeking compensation from WHO for a work-related injury told me that her ordeal was so harrowing that it had left her emotionally depleted and had ruined financially – this from an organisation that is committed to promoting global health!

Toxic work environment

Many people have asked me how an organisation that is so multicultural and which is devoted to the advancement of human rights can allow sexism and racism to thrive within its own corridors. I tell them that an organisation is only as good as its people; if you hire racists and sexists, you will end up in a racist and sexist work environment, regardless of the noble aspirations of the organisation.

And if the organisation does not have in place policies and practices that deter abuse and discrimination – and especially if these policies and practices are not followed diligently – then that organisation will simply reflect the negative values of the wider society (possibly at its worst because there are few or no penalties for those who demonstrate racist or sexist behaviour). This creates a highly toxic and unhealthy work environment, especially for women.

As someone who has worked for the UN for more than a decade, I can tell you that the people who work there are not superhuman, nor are they particularly interested in the progress and protection of human beings. Some, especially at the top echelons, are political appointments who come with the baggage and privileges that they inherited from their own particular social, political or cultural backgrounds. They are simply reflections of their societies. And because they are political appointees, they feel no need to follow the dictates of the UN or its global mandate. (This explains why representatives from countries with some of the most dictatorial and repressive regimes end up being voted into the UN Human Rights Council.) There is no test that UN staffers have to pass to show their humanitarian or development credentials. Most are simply careerists who seek a comfortable job abroad with generous tax-free perks. So what you are left with are cynical and paranoid bureaucrats whose only mission is their own career development.

In my own career at the UN, I have seen how senior male professionals will have no qualms about ganging up against a female colleague to intimidate her or to force her out of the organisation. They will even go to the extent of assassinating her character to support a member of their “boys club”. The unwritten rule (which I found out about rather late) is that senior male managers will stick together and defend each other. In a highly publicised 2004 case, for example, the then UN Secretary-General, Kofi Annan, publicly stated that allegations of sexual harassment made by a Geneva-based UN staff member against his friend, the then UN High Commissioner for Refugees, Ruud Lubbers, “could not be substantiated” even though an internal investigation had confirmed her account.

It is possible that the recent push by the #MeToo movement and women’s rights activists may finally turn the tide and make the UN a more egalitarian, woman-friendly workplace. It is possible that the UN is not completely beyond reform – that it can put in place systems that minimise abuse of authority and weed out those who are doing most harm to the organisation and to its ability to fulfill its mandate of promoting human rights and justice around the world.

One reform measure would be to order thorough and credible investigations into allegations of wrongdoing and to punish the perpetrators. This is a tall order because, like the Catholic Church, the tendency at the UN’s top echelons is to cover up the crime (especially sexual abuse and theft) rather than expose it, and also because the people who report wrongdoing are often junior or mid-level professionals who can be easily intimidated by their superiors and bullied into not speaking up. Unless the culture of retaliation against whistleblowers is stopped, there is little hope that whistleblowers will get any justice and that wrongdoing within the organisation will be curtailed.

Like the Catholic Church, the tendency at the UN’s top echelons is to cover up the crime

The most effective method, both in the UN and in other large bureaucratic organisations like the Catholic Church, is for the leadership to take action against those committing offences. Even Pope Francis has acknowledged that this is an important deterrent – and is the kind of justice that victims of sexual abuse would like to see in the Catholic Church. Sexual abusers and their protectors and those who abuse their power should be fired and stripped of their titles. The UN Secretary-General can establish all kinds of hotlines and task forces, but unless he is seen to be going after those who are abusing their authority, sexually harassing employees or sexually exploiting and abusing vulnerable women and children in poor war-torn countries, nothing will change, and the UN will continue to remain a safe haven for sexual predators and bullies.

The UN Secretary-General can establish all kinds of hotlines and task forces, but unless he is seen to be going after those who are abusing their authority…nothing will change, and the UN will continue to remain a safe haven for sexual predators and bullies.

This would be unfortunate, because in a world witnessing rising ultra-nationalism, fascism, misogyny and intolerance, the United Nations is perhaps the only hope for a more just and inclusive world order.

Rasna Warah
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Rasna Warah is a Kenyan writer and journalist. In a previous incarnation, she was an editor at the United Nations Human Settlements Programme (UN-Habitat). She has published two books on Somalia – War Crimes (2014) and Mogadishu Then and Now (2012) – and is the author UNsilenced (2016), and Triple Heritage (1998).

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The Pitfalls of African Consciousness

It took time to digest Beyonce’s Black Is King. Conclusion: it fails to deliver us. Instead, it’s just another capitalist construction of the world.

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The Pitfalls of African Consciousness
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African American imaginings of Africa often intermingle with—and help illuminate—intimate hopes and desires for Black life in the United States. So when an African American pop star offers an extended meditation on Africa, the resulting work reflects not just her particular visions of the continent and its diaspora, but also larger aspirations for a collective Black future.

Black is King, Beyoncé’s elaborate, new marriage of music video and movie, is a finely-textured collage of cultural meaning. Though it is not possible, in the scope of this essay, to interpret the film’s full array of metaphors, one may highlight certain motifs and attempt to grasp their social implications.

An extravagant technical composition, Black is King is also a pastiche of symbols and ideologies. It belongs to a venerable African American tradition of crafting images of Africa that are designed to redeem the entire Black world. The film’s depiction of luminous, dignified Black bodies and lush landscapes is a retort to the contemptuous West and to its condescending discourses of African danger, disease, and degeneration.

Black is King rebukes those tattered, colonialist tropes while evoking the spirit of pan-African unity. It falls short, however, as a portrait of popular liberation. In a sense, the picture is a sophisticated work of political deception. Its aesthetic of African majesty seems especially emancipatory in a time of coronavirus, murderous cops, and vulgar Black death. One is almost tempted to view the film as another iteration of the principles of mass solidarity and resistance that galvanized the Black Lives Matter movement.

But Black is King is neither radical nor fundamentally liberatory. Its vision of Africa as a site of splendor and spiritual renewal draws on both postcolonial ideals of modernity and mystical notions of a premodern past. Yet for all its ingenuity, the movie remains trapped within the framework of capitalist decadence that has fabulously enriched its producer and principal performer, Beyoncé herself. Far from exotic, the film’s celebration of aristocracy and its equation of power and status with the consumption of luxury goods exalts the system of class exploitation that continues to degrade Black life on both sides of the Atlantic.

That said the politics of Black is King are complicated. The picture is compelling precisely because it appears to subvert the logic of global white supremacy. Its affirming representations of Blackness and its themes of ebony kinship will resonate with many viewers, but will hold special significance for African Americans, for whom Africa remains an abiding source of inspiration and identity. Indeed, Black is King seems purposefully designed to appeal to diasporic sensibilities within African American culture.

At the heart of the production lies the idea of a fertile and welcoming homeland. Black is King presents Africa as a realm of possibility. It plays on the African American impulse to sentimentalize the continent as a sanctuary from racial strife and as a source of purity and regeneration. Though the movie does not explicitly address the prospect of African American return or “repatriation” to Africa, allusions to such a reunion shape many of its scenes. No doubt some African American viewers will discover in the film the allure of a psychological escape to a glorious mother continent, a place where lost bonds of ancestry and culture are magically restored.

The problem is not just that such an Africa does not exist. All historically displaced groups romanticize “the old country.” African Americans who idealize “the Motherland” are no different in this respect. But by portraying Africa as the site of essentially harmonious civilizations, Black is King becomes the latest cultural product to erase the realities of class relations on the continent. That deletion, which few viewers are likely to notice, robs the picture of whatever potential it may have had to inspire a concrete pan-African solidarity based on recognition of the shared conditions of dispossession that mark Black populations at home and abroad.

To understand the contradictions of Black is King, one must examine the class dynamics hidden beneath its spectacles of African nobility. The movie, which depicts a young boy’s circuitous journey to the throne, embodies Afrocentrism’s fascination with monarchical authority. It is not surprising that African Americans should embrace regal images of Africa, a continent that is consistently misrepresented and denigrated in the West. Throughout their experience of subjugation in the New World, Black people have sought to construct meaningful paradigms of African affinity. Not infrequently, they have done so by claiming royal lineage or by associating themselves with dynastic Egypt, Ethiopia, and other imperial civilizations.

The danger of such vindicationist narratives is that they mask the repressive character of highly stratified societies. Ebony royals are still royals. They exercise the prerogatives of hereditary rule. And invariably, the subjects over whom they reign, and whose lives they control, are Black. African Americans, one should recall, also hail from the ranks of a service class. They have good cause to eschew models of rigid social hierarchy and to pursue democratic themes in art and politics. Black is King hardly empowers them by portraying monarchy as a symbol of grandeur rather than as a system of coercion.

There are other troubling allusions in the film. One scene casts Beyoncé and her family members as African oligarchs. The characters signal their opulence by inhabiting a sprawling mansion complete with servants, marble statues and manicured lawns. Refinement is the intended message. Yet the conspicuous consumption, the taste for imported luxury products, the mimicry of European high culture and the overall display of ostentation call to mind the lifestyles of a notorious generation of postcolonial African dictators. Many of these Cold War rulers amassed vast personal wealth while their compatriots wallowed in poverty. Rising to power amid the drama of African independence, they nevertheless facilitated the reconquest of the continent by Western financial interests.

Black is King does not depict any particular historical figures from this stratum of African elites. (Some of the movie’s costumes pair leopard skin prints with finely tailored suits in a style that is reminiscent of flamboyant statesmen such as Mobutu Sese Seko of the Congo.) However, by presenting the African leisure class as an object of adulation, the film glamorizes private accumulation and the kind of empty materialism that defined the comprador officials who oversaw Africa’s descent into neocolonial dependency.

Black is King is, of course, a Disney venture. One would hardly expect a multinational corporation to sponsor a radical critique of social relations in the global South. (It is worth mentioning that in recent years the Disney Company has come under fire for allowing some of its merchandise to be produced in Chinese sweatshops.) Small wonder that Disney and Beyoncé, herself a stupendously rich mogul, have combined to sell Western audiences a lavishly fabricated Africa—one that is entirely devoid of class conflict.

Anticolonial theorist Frantz Fanon once warned, in a chapter titled “The Pitfalls of National Consciousness,” that the African postcolonial bourgeoisie would manipulate the symbols of Black cultural and political autonomy to advance its own narrow agenda. Black is King adds a new twist to the scenario. This time an African American megastar and entrepreneur has appropriated African nationalist and pan-Africanist imagery to promote the spirit of global capitalism.

In the end, Black is King must be read as a distinctly African American fantasy of Africa. It is a compendium of popular ideas about the continent as seen by Black Westerners. The Africa of this evocation is natural and largely unspoiled. It is unabashedly Black. It is diverse but not especially complex, for an aura of camaraderie supersedes its ethnic, national, and religious distinctions. This Africa is a tableau. It is a repository for the Black diaspora’s psychosocial ambitions and dreams of transnational belonging.

What the Africa of Black is King is not is ontologically African. Perhaps the African characters and dancers who populate its scenes are more than just props. But Beyoncé is the picture’s essential subject, and it is largely through her eyes—which is to say, Western eyes—that we observe the people of the continent. If the extras in the film are elegant, they are also socially subordinate. Their role is to adorn the mostly African American elites to whom the viewer is expected to relate.

There are reasons to relish the pageantry of Black is King, especially in a time of acute racial trauma. Yet the movie’s mystique of cultural authenticity and benevolent monarchy should not obscure the material realities of everyday life. Neoliberal governance, extractive capitalism, and militarism continue to spawn social and ecological devastation in parts of Africa, the Americas, and beyond. Confronting those interwoven realities means developing a concrete, global analysis while resisting metaphysical visions of the world.

This post is from a new partnership between Africa Is a Country and The Elephant. We will be publishing a series of posts from their site once a week.

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Fractures and Tensions in the Anti-Racism Movement

Continental Africans have a lot to learn from their African American cousins in relation to race politics and white supremacy, not least because the phases of oppression developed by white supremacists simply keep mutating.

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Sometimes tensions between continental Africans and their African American brethren mount over trivial things due to their ostensibly deep-rooted differences. But really these differences ought not be so significant as to weaken the quest to confront and defeat racism wherever it is found. The deaths of Trayvon Martin, George Floyd and Breonna Taylor are all testimonies as to why white supremacy is so toxic.

African Americans are undoubtedly best equipped to read, analyse and deconstruct white supremacy, having been on the battle lines for over four hundred and fifty years. From centuries of slavery to Jim Crow segregation, systematic lynching, civil rights activism and disillusionment and the present age of mass incarceration, African Americans have seen it all, and continue to suffer the devastating effects of living in the trenches of institutionalised racism.

Being minorities in a white-dominated United States, contained in bleak urban ghettoes that are now undergoing steady gentrification, they also have to endure the traumas of constant police brutality. They are a community under siege on multiple fronts as their neighbourhoods are being decimated by fractured and disappearing families, targeted gentrification, mass incarceration, drug abuse and despair.

During the COVID-19 pandemic, death rates among African Americans have been disproportionately higher than other racial groups and this had led to considerable public outcry. Again, their position within American society demonstrates their obvious vulnerability. They are especially vulnerable not only to disease but also have relatively few means of redress.

The #BlackLivesMatter movement has received mixed reactions within the community as many argue that it lacks grassroots support and is being sponsored by white liberal donors and sympathisers. Since the era of Martin Luther King Jr., Malcolm X, Medgar Evers, Kwame Toure (formerly Stokely Carmichael) and Huey Newton, amongst others, there has not emerged a cohort of black leaders with the vision, commitment, sincerity and energy to match those illustrious forebearers.

After the civil rights movement of the 1960s, the assassinations of Malcolm and Martin, the penetration of radical activist groups by the FBI, and the heroin epidemic that blighted black neighbourhoods, the political momentum has arguably not been sustained.

Following the gains of the civil rights movement, Ronald Reagan and Bill Clinton further inflicted harm on the black community through a series of repressive legislation that birthed the age of mass incarceration, chillingly covered by the author and academic Michelle Alexander in her bestselling book, The New Jim Crow: Mass Incarceration in the Age of Colorblindness.

The scourge of crack cocaine must also be added to this already malevolent social equation. Families and neighbourhoods were denuded of health, social services, stability and financial viability. Knowledge, wisdom, and wholesome experience were substituted with fear, paranoia and degeneracy.

Hip hop as a cultural form was in its ascendency, having managed to crawl out of the neglected borough of the Bronx. Just like funk, R&B and other black music forms, this particular genre also aspired to be therapeutic, or at least soul-lifting. For a while, it represented the angst and perplexities of the “hood”, and subsequently, the righteous rage of the bona fide political rebel. But after experiencing phenomenal success, it fizzled out in an anti-climactic tsunami of bling, bombast, shallow consumerism and toxic misogyny.

For the first time in recent memory, blacks were able to produce a music utterly devoid of soul meant to soundtrack the last days of an era indelibly marked by Babylonian excess and decadence. In South Africa, droves of no-talent copycats, seduced by the grand spectacle flashed by mainstream American hip hop, discarded their indigenous traditions and sheepishly adopted American mannerisms.

Hip hop as a cultural form was in its ascendency, having managed to crawl out of the neglected borough of the Bronx. Just like funk, R&B and other black music forms, this particular genre also aspired to be therapeutic, or at least soul-lifting.

A source of tension between Africans and African Americans is the type of black people who are admitted to the United States to live and work. Radical black Americans claim that since the supposedly unfavourable experiences of white supremacists with radicals, such as the redoubtable black pioneer Marcus Garvey, who was originally from Jamaica, and activist Kwame Toure, who came from Trinidad and Tobago, white supremacists in the US have been careful with the type of people they admit from the Caribbean and Africa. An argument is made by black American radicals that only those who readily support and uphold the tenets and institutions of white supremacy are now being admitted.

Those same black American radicals point to the fact that the first black president of the United States, Barack Obama – who is not considered a foundational black American (FBA) by any stretch of imagination – whose father was of Kenyan origin, did nothing for black folk but went out of his way to benefit the LGBTGI community and immigrants, particularly from Mexico and other countries in the region. Obama, they claim, was not accountable to black America, and did not want to be accountable because he had not been made by black America.

Kamala Harris, the current vice presidential candidate of the Democratic Party, has a father originally from Jamaica and an Indian mother. According to radical black Americans, Harris is bound to create the sort of problems they encountered with Obama. They argue that the ever-calculating white media attempts to present her as a credible political representative of black America because she apparently looks like them. But all similarities end there. The white media is trying to foist Harris upon the black electorate with claims that she attended Howard University, a historically black college. But black radicals are not having any of it.

Instead, they (black radicals) dug into Harris’s past professional conduct and discovered that as an attorney working for the state of California, she notched an alarmingly high rate of prosecutions, convictions and incarceration of black people. Indeed these frightening rates could only please white supremacists and not black folk. So black radicals claim that if she is voted into power under a Joe Biden ticket as vice president, black folk are not to expect anything better from her. Before they give her their vote and support, they are asking her for tangible deliverables.

As of this point, Harris isn’t talking. Black radicals claim the days of black political representatives receiving their vote merely because of the colour of their skin are long gone. They now preach the mantra of “tangibles” to any prospective black political representative.

On the question of political and cultural representation in the present culture of hoods created by blacks, there does not appear to be a music genre that can inspire and transform lives as in the days of yore. Policies and strategies of integration pursued by US governments (which were meant to fool everyone) in the wake of the civil rights movement deceive no one. The partiality, inequality, division and bigotry are there for everyone to see.

However, the lives and accomplishments of Nat Turner, Harriet Tubman, Ida B. Wells, Marcus Garvey and a host of other pioneers are not always accorded their rightful place in the American public mind. And only “woke” folk know the true meaning of Pan-Africanism.

Black radicals claim the days of black political representatives receiving their vote merely because of the colour of their skin are long gone. They now preach the mantra of “tangibles” to any prospective black political representative.

On the African continent, befuddled by disemboweled US hip hop culture and the hype of #BlackLivesMatter, we attempt to take hesitant steps towards the blinding glare, unsure of how to act or how we would be received. The derelict hoods of the US seem to mirror our own mismanaged and misgoverned countries, which have variously been described as failed states.

African Americans, on the other hand, are filing into Africa at encouraging rates, tracing their genetic ancestry back to the motherland, often settling permanently along the coast of West Africa, longing to ingest melanin-rich air indefinitely. Away from relatively melanin-deprived political and cultural environments, they genuflect before myriad departed ancestors in rituals of ineffable spiritual communion: “We have come home, receive us steadily into the ceaseless warmth of your unfathomable bosom.”

Lost African youth, on the other hand, see these rejuvenated American returnees and hear the conflicted sounds of Lil Wayne, Kid Cudi, Fetty Wap, ASAP Rocky and Lil Nas X and sense Eldorado, a tortuous and deadly path of escape from the Western media-created images of their insufferable hell holes.

On both sides, namely black America and Africa, mass confusion often abounds, creating expectations that remain largely unfulfilled and hungers that are unlikely to be satiated.

First, in the recent past, the Western media manufactured false narratives about the Dark Continent. Now, children of both black America and Africa often neglect to discover the real truth about their heritage, leaving them both to re-live the unimaginable horrors of their past anew, only that this time around, they are locked in mental prisons entirely of their own making.

Undoubtedly, continental Africans have a lot to learn from their African American cousins in relation to race politics and white supremacy. In this regard, a great deal of humility and restraint is required. As things stand, African Americans have too much on their plate already. The chameleonic properties of racism are remarkably protean. American society was built on the prolonged enslavement of blacks, hence the rise of American Descendants of Slaves (ADOS) activism. Then there was Jim Crow oppression and the destructive infiltration of the civil rights movement and other strategies of containment and suppression specifically targeting blacks.

Under the auspices of ADOS and its growing drive for social transformation and reparations for black Americans due to the multiple forms of suffering caused by slavery, the term African American is becoming obsolete. Black American, once fashionable and then passé, is returning as the appropriate term to call peoples of African descent in the United States. This group makes it abundantly clear that they are quite distinct from Africans and people from the Caribbean based in the US – a distinction that justifies their quest to secure the fruits of reparations. While initially it might prove to be a compact strategy for obtaining reparations, it blurs the Pan-Africanist vision and makes it arguably less potent. In this regard, ADOS, or foundational black Americans (FBA), as they now prefer to call themselves, may be viewed as somewhat shortsighted and unduly materialistic, which throws out of the window the accomplishments of the likes of W.E.B. Dubois, Marcus Garvey and John Henrik Clarke.

On the African continent, befuddled by disemboweled US hip hop culture and the hype of #BlackLivesMatter, we attempt to take hesitant steps towards the blinding glare, unsure of how to act or how we would be received. The derelict hoods of the US seem to mirror our own mismanaged and misgoverned countries, which have variously been described as failed states.

The phases of oppression developed by white supremacists simply keep mutating, refining tactile mechanisms of suppression even before their intended victims are able to anticipate them. These strategies have had centuries of experimentation to improve themselves. And then they possess false ideologies to camouflage themselves. Black resistance, on the other hand, is often reactive, kept on its hind legs, forever on the defensive due to the fact that oppressive mechanisms are constantly shifting. This is black America’s greatest challenge – to move successfully from a defensive posture to a proactive one while at the same time keeping in mind the many lessons learnt from centuries of struggle.

The Haitian Revolution, which birthed the first independent black country in the Western hemisphere, continues to be a shining example. In order to accomplish its success, it had to purge itself of its internal doubters and dissenters.

Currently, as mentioned earlier, black America has very few, if any, leaders within its ranks that possess undeniable mass appeal and grassroots support. It is also fractured by numerous ideological factions and tendencies that make it difficult to identify and pursue a cohesive agenda. Furthermore, the various institutions of racism have become more diverse and entrenched.

Nonetheless, all is not lost; true revolution has always been the art of the impossible and black America generally has proven itself, time and again, to be uncommonly resourceful and courageous.

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Time Out for the Millennium Dam?

The countries involved in the Grand Ethiopian Renaissance Dam are three of the largest in Africa and they could all benefit from coordinated action instead of belligerence and a zero-sum game.

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Time Out for the Millennium Dam?
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The African Union-led process to arrive at a conclusive agreement on the filling and subsequent operation of the Grand Ethiopian Renaissance Dam (GERD) did not yield the expected results. Negotiations between legal and technical experts from Ethiopia, Egypt and Sudan to draw up a binding document concluded without consensus at the end of August. Meanwhile, with the heavy rains, the dam has started filling up naturally.

This is a major issue around which Ethiopians have unified as the country confronts existentialist challenges to its federal polity. Sudan perhaps hopes for the best deal as it grapples with internal upheavals, a reduction in oil prices and the aftermath of its separation from South Sudan. Egypt is the most stable of the three countries but seems to be trying to reach out to Libya and possibly Ethiopia.

The reaction in Egypt and Sudan is quite different from the #It’smydam social media campaigns in Ethiopia where nationalist fervour is being stoked, with idolised singer Teddy Afro creating a new song celebrating the GERD as Ethiopia’s pride. Egypt on the other hand is focusing on getting international opinion on its side and has released a short video in several languages.

Constructed in the western Benishangul-Gumuz Region, in 2011, the GERD was initially named the Millennium Dam. Scheduled for completion in 2022, its 6.45 GW generating capacity will make it the world’s seventh largest and the biggest dam in Africa.

The White Nile and the Blue Nile meet in Khartoum in Sudan and flow into Egypt. The White Nile rises in the Great Lakes of East and Central Africa. The Blue and shorter Nile rises in Lake Tana in the Amhara region of Ethiopia and flows to Khartoum, gathering waters from the Dinder and Rahad rivers. Ethiopia had never previously tapped the Nile resources while Sudan has the Al-Ruṣayriṣ and Sannār dams on the Blue Nile. Egypt on the other hand has almost its entire economy dependent on the River Nile having harnessed it through the gigantic Aswan dam project.

Egypt opposed the GERD from the start as it felt that its share of the Nile waters would be diminished. Up until now the waters of the Nile have flowed unchecked through Sudan to Lake Nasser. Ethiopian reports indicate that the GERD will have no impact on annual flows to Egypt but this issue has yet to be resolved and even though the differences between the two countries have been narrowed down, mutual suspicion between the two populous neighbours has been revived, with Ethiopia fearing that Egypt might sabotage and undermine the project.

Moreover, both Egypt and Sudan fear that water flows will reduce to below their requirements during the dry season, negatively impacting the two countries. For its part, Ethiopia believes that it has patiently negotiated but that a common position on dry season flows is difficult to achieve. The country wants to start operating the dam as filling the reservoir may take up to five years, and considers that the dry season issues can be dealt with concurrently. And although the three countries seem to agree that , how to deal with this issue is now in contention.

The GERD project was of particular interest to the former prime minister of Ethiopia, the late Meles Zenawi, who foresaw that environmental factors would prevent Ethiopia from obtaining the support of the OECD (Organisation for Economic Co-operation and Development) countries and the World Bank. Ethiopia therefore opted to fund GERD fully from its own resources. Borrowing from the Indian example, the country issued development bonds, tapped into the diaspora and obtained small domestic contributions.

The US$4.8 billion GERD contract was awarded to Salini Impregilo of Italy. The novel fundraising contributed US$3 billion while China provided US$1.8 billion for the turbines. Ethiopia has committed nearly 5 per cent of its GDP to GERD and is therefore unlikely to want a delay or disruption in the completion of the project.

Meles had often discussed Ethiopia’s development with me when I was India’s ambassador to Ethiopia and the African Union from 2005 to 2009. He showed great interest in India’s large hydroelectric projects and we discussed the country’s engagement with its diaspora for development, Diaspora Bonds, and India’s terms of engagement with donors following the sanctions that were imposed after the 1998 nuclear tests. Our discussions on the Great Ethiopian Railway plan also focused on carbon-neutral electricity and since Ethiopia is not endowed with coal or oil (unlike Sudan and Egypt), harnessing water resources has become the country’s focus. The smaller dams on the Tekeze, Finchaa, Gilgel Gibe, Awash and Omo rivers are the trendsetters; located in the south of the country and close to Kenya, Djibouti and South Sudan, power exports are under consideration.

Ethiopians recall that Egypt has since the 4th century monopolised the use of the Nile waters and used the edicts of the Coptic Church, whose Patriarch was shared with Ethiopia until 1959, to curtail their usage. Ethiopia’s development plans include exploiting the waters of the Nile but the Nile Basin Initiative and its regional version, the Eastern Nile Technical Regional Office, have been unsuccessful in convincing the partners that the project is technically sound and beneficial to all. In 2015, the three countries signed a declaration to abide by “the spirit of cooperation”. Egypt in particular thinks this spirit is lacking; it has committed itself to a negotiated process but the caveat that “all options remain on the table” causes anxiety in Ethiopia.

Egypt seeks access to 55 bcm of water as its Nile rights in perpetuity, based on its increased share in the 1959 treaty with Sudan. The 1929 Anglo-Egypt Treaty ceded almost all Nile rights to Egypt, overlooking the rights of British colonies in Sudan, Uganda, Kenya and Tanganyika as well as Ethiopia. Technical discussions indicate a flow of 49bcm to Egypt, slightly more than the 48bcm provided in the 1929 Treaty. Ethiopia refuses to agree to a fixed figure and wants ad hoc decisions since droughts may not allow for such flow levels. It views the Egyptian stand as based on colonial treaties that were signed without Ethiopia’s agreement. Egypt is facing serious challenges due to pollution, climate factors and a growing population but it too did not consult Ethiopia when it built its giant Aswan High Dam. Technical discussions have taken place in various forums for the last eight years where Sudan has been assiduously wooed by both its neighbours. The need for a dispute settlement mechanism on technical issues remains a core concern.

In June 2018 Prime Minister Abiy Ahmed made a visit to Cairo and pledged mutually beneficial regional cooperation on the basis of scientific evidence. Although the confidence-building visit seemed to have been a success, by 2019 Prime Minister Abiy was talking of mobilisation to counter Egyptian threats. Between November 2019 and February 2020, US President Donald Trump interceded with an initiative, pursued by Treasury Secretary Steven Mnuchin, but it reached an impasse with Ethiopia leaving the final negotiations. Egypt approached the United Nations Security Council (UNSC) in June 2020 but the UNSC was informed that the AU had been seized of the matter. It is this AU effort which now needs to succeed but is faltering. Meanwhile, the US has suspended aid to Ethiopia in an effort to coerce the country to accommodate Egypt.

Ethiopia and Egypt are well placed to lead an African development process through the use of water resources for mutual benefit. An inclusive regional perspective which will bring the Nile basin countries into a sharing of knowledge and resources is vital for having sufficient water, energy, and food for all Nile Basin countries. Egypt depends on the river for 97 per cent of its water requirements and Ethiopia has invested in its future. Can the northeastern quadrangle of Africa create a new paradigm? The concept of an Eastern Development Corridor proposed by former Egyptian Assistant Foreign Minister Mohamed Higazy seeks multipronged cooperation for a development corridor with dams, irrigation, riverine transport, power distribution and access for Ethiopia to Egypt’s Mediterranean ports.

While Egypt is committed to negotiations and will seek the best possible deal, its occasional jingoism is matched by Ethiopian exhilaration. Egypt believes that the other countries have failed to restrain Ethiopia from filling the dam. This is why the country keeps returning to the UN Security Council option and, with Sudan, will play the Arab card unless the AU is able to bridge the differences.

It appears that South Africa as AU Chair is keeping the UNSC from acting until the AU effort is complete. Meanwhile it is a challenge to South Africa’s ability to keep aligned AU members whose animosity pre-dates the AU itself. Egypt’s twin identities as a member of the Arab League and as an African country are being tested. The country persuaded the League to support its stance when it went to the UNSC in June. Djibouti and Somalia, two Arab countries which border Ethiopia, did not concur fully with the resolution while Ethiopia remains critical of “blind” Arab League support for Egypt. The Arab Committee that was formed to follow up on the matter at the UNSC includes Morocco, Jordan, Saudi Arabia and Iraq, countries which now have weightier US-Israel-Arab matters at hand.

Has Ethiopia outrun Egypt as Emad Al-Din Hussein wrote in the Al-Shorouq newspaper? Or is Egypt running too fast for its own good? Its options may expand if belligerence is replaced with a more visionary approach rather than a zero-sum game. Will Egyptian calm meet with the appropriate Ethiopian response?

The countries involved in the GERD are three of the largest in Africa and they could all benefit from coordinated action. The GERD exists and will function as Ethiopia has determined. Meanwhile the mistrust is deepening as Ethiopia feels empowered to alter past equations. The dry season issue is best left to a technical committee which will monitor the real situation during every season and work on actual water flows. If trust is restored and public belligerence diminishes, the mutual interests of the three countries may be served. With their large populations and growth indicators, Egypt, Ethiopia and Sudan could be the growth segment of Africa. The immediate need is to avoid diplomatic disagreements from degenerating into physical conflict. In the medium term the three countries could be persuaded to be partners for growth and in this Kenya can play a positive role by engaging all parties, since in 2021 South Africa will cede the AU leadership to DR Congo, a country which may not have an abiding interest in the issue.

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