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Trapped! The Plight of Domestic Workers in Lebanon

6 min read.

A severe economic crisis followed by the COVID-19 pandemic have had a deep impact on African domestic workers living and working in Lebanon. Some homeless female workers from Sierra Leone have found refuge in shelters, but resources to sustain them are drying up.

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Trapped! The Plight of Domestic Workers in Lebanon
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In a one-bedroom apartment in Beirut’s southern neighbourhood of Kola, fifteen women from Sierra Leone are confined day and night. After losing their jobs, or escaping abusive households, their only source of food and shelter is the local Sierra Leonean charity that rents the apartment. Social distancing, imposed amidst the current lockdown, is a privilege they cannot afford. At night, in this 15-square-metre room, they all sleep together on covers surrounded by suitcases. Some dream of returning home, while others wait for the lockdown’s end, hoping they will find work that will enable them to send money to their families again.

Mariam, a 26-year-old Sierra Leonean living at the shelter, arrived in Lebanon in July 2019, with the highest hopes built on the heaviest lies. (Miriam’s name and other names have been changed in this article to protect the women’s identities.) This mother of two from Nakin, in Sierra Leone’s Northern Province, used to be a teacher until she crossed paths with a local recruiting agency. It advised her to travel to Lebanon to become a domestic worker, promising she would double her salary and be able to support her family. It was an offer she could not refuse, though she could not afford the agent’s service fee. Mariam and her family decided to contract a loan in order to pay the $2000 fee, her ticket to a seemingly better future.

Sierra Leonean domestic worker in Beirut, Lebanon.

Sierra Leonean domestic worker in Beirut, Lebanon. Photo. Aline Deschamps

Nine months after her arrival, amidst Lebanon’s most severe economic crisis in decades, Mariam had still not been paid by her employer. After complaining to her agency, she was locked up in the bathroom for days, and beaten, or “flogged”, as she says. She decided to run away to save her life. Mariam roamed the streets of Beirut with only $1 in her pocket, until she was brought to the shelter, thanks to her friends from Sierra Leone. Fears of a COVID-19 epidemic were growing, doors were shutting and borders closing. “This is not a nightmare, this is a deadmare,” Mariam recalls saying to herself.

Mariam’s story is not uncommon. An estimated 250,000 domestic workers from a host of African and Southeast Asian countries reside in Lebanon. They are subject to the kafala system, a sponsorship structure that legally binds foreign workers to their local employers and which, according to Amnesty International, “increases their risk of suffering labour exploitation, forced labour and trafficking, and leaves them with little prospect of obtaining redress”. Most domestic workers earned monthly wages of between $150 and $300 before the country was hit by an economic recession in October 2019, and then by the COVID-19 pandemic in March.

Sierra Leonean domestic worker calling relatives, after her phone was confiscated for months.

Sierra Leonean domestic worker calling relatives, after her phone was confiscated for months. Photo. Aline Deschamps

On March 15, the Lebanese government announced a lockdown to prevent COVID-19’s spread. Like elsewhere around the world, all non-essential businesses were shut and families were summoned to stay home. For the country’s most vulnerable population, whose sources of income were already compromised by the ongoing economic crisis, this was another nail in the coffin.

An estimated 250,000 domestic workers from a host of African and Southeast Asian countries reside in Lebanon. They are subject to the kafala system, a sponsorship structure that legally binds foreign workers to their local employers…

For the women who found refuge at the Sierra Leone Committee’s shelter, things were even grimmer. Baylor Jalloh, the vice president of the Committee, explains: “During the economic crisis all the women here were working without getting paid, pushing some of them to escape their households. Now they are being thrown outside of [their] homes.”

Domestic workers rescued by the Sierra Leone Committee. They see themselves as a sisterhood.

Domestic workers rescued by the Sierra Leone Committee. They see themselves as a sisterhood. Photo. Aline Deschamps

Out of the 75 women currently hosted by the Sierra Leone Committee’s shelters, 20 were laid off during the COVID-19 crisis. Now they have no other choice except to roam the streets in search of money and food, risking exposure.

The lockdown has also made it almost impossible for homeless domestic workers to find food assistance or refuge. Mosques and churches, which sometimes used to provide food, have shut their doors. Humanitarian organisations and local NGOs have had to put some programmes on hold, and are now sounding the alarm. Madeleine Maxwell Hart, the project coordinator at Amel Association International, warns: “Shelters are in full capacity now.”

The lockdown has also made it almost impossible for homeless domestic workers to find food assistance or refuge. Mosques and churches, which sometimes used to provide food, have shut their doors.

As of April 28, Lebanon has 717 confirmed COVID-19 cases and 24 deaths. Many of the women at the shelter refuse to go out. Fear is omnipresent among them, especially because they do not feel they can access healthcare. “Of course we are so afraid of the virus. In Sierra Leone we already have one experience: corona is the sister of Ebola,” says Mariam, remembering the epidemic which killed thousands in Sierra Leone between 2014 and 2015. “We don’t have anything to protect ourselves against the corona. We just use our traditional medicine: the moringa leaves.”

Moringa, a medicine used by the rescued women.

Moringa, a medicine used by the rescued women. Photo. Aline Deschamps

Imane El Hayek, a case worker at the Lebanese NGO Migrant Community Centre, explains why many might feel they cannot count on the healthcare system: “Though domestic workers can get tested for free […] many undocumented workers may be more reluctant to try to seek medical help or testing because they are scared they may be arrested on the way,” she says.
Hart adds, “As far as we know we have not heard of anyone without a residency being targeted when they went testing, but you do need a copy of your ID. And many domestic workers don’t have it because it has often been confiscated when they arrived in Lebanon. And they don’t have a copy in most cases. This is a big challenge.”

El Hayek stresses that “migrants are also more vulnerable to the coronavirus in this situation, mostly because of their living conditions in more crowded places. They do not have the luxury to self-isolate. They do not have private transportation, so they are more likely to use public transport. (…) Most of them have limited access to clean water, gloves, masks, and anything that is recommended for self-protection.”

Domestic worker rescued by the Sierra Leone Committee in Lebanon.

Domestic worker rescued by the Sierra Leone Committee in Lebanon. Photo. Aline Deschamps

When getting help from the outside becomes hopeless, some members of the community take matters into their own hands, in solidarity with those most in need. “When I saw my sisters’ problems, I forgot about my own,” says Jalloh, who also recently lost his job as a tailor. Over the last two months, his network and efforts have helped the committee save 20 women from homelessness and hunger.

Despite being essential for homeless and penniless migrants, such relief initiatives are hanging by a thread. Indeed, they rely on the goodwill of a few individuals who are also impacted by the lockdown. The committee’s president, Mousa Sasour, used to set aside a part of his salary for the committee. Today he has no income and struggles to find enough money to sustain the 75 women that the committee supports. Apart from contributions by its members, the Committee can only count on private donations.

When asked where her hopes reside, Tenneh, 23, responds: “After God there is only the Committee. Besides that, there is nothing.”

Mariam and her flatmates have managed to gather some money to pay for an internet connection. “We speak to our families everyday, this is the only thing that makes us happy here,” they say.

Facing the situation with other women from Sierra Leone also helps. “We do everything together, we cook together, we sleep together. Everything we do is in unity,” declares Mariam as the women around her nod their heads in agreement.

Prayers in the shared bedroom.

Prayers in the shared bedroom. Photo. Aline Deschamps

For these women, all between 20 and 30 years old, the future looks grim. Sending remittances back home was the only reason they left their country. Now, some of the women’s parents are sending money for their daughters’ survival.

“They are selling their lands to pay for our bills,” says Mariam in disbelief.

This situation is bound to become unsustainable as the COVID-19 pandemic spreads in Africa, forcing countries like Sierra Leone into lockdown. A few women already reported that their close ones have lost their jobs.

For these women, all between 20 and 30 years old, the future looks grim. Sending remittances back home was the only reason they left their country. Now, some of the women’s parents are sending money for their daughters’ survival.

When asked about the future, the women sigh and raise their eyes to the sky. Will the sanitary and economic conditions allow them to find jobs again once the lockdown ends? If not, what will happen when neither community relief initiatives nor families are able to provide food and shelter?

“If I did not have this Committee, I would have to prostitute. How else could I eat?” fears Tenneh.

Some days, Tenneh and the women cook traditional food to comfort themselves and remember home. They even managed to find cassava leaf, a Sierra Leonean favourite, from which they make a spicy sauce to eat with rice. This leaves them with a glimpse of a smile on their faces.

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

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Aline Deschamps is a freelance writer and photographer focusing on the subjects of identity, migration, and resilience. Paul Fargues is an economic analyst and project manager specialized in development finance for crises contexts.

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Educating the Native and the Ivy League Myth

Elite schools in the US continue to place a premium on institutions, not ideas. Where you went to school is what matters.

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As a young student, I was always fascinated by the “top” universities and the erudite people that emerged from those august institutions. My first contact with Ivy League people was when I arrived at Mpala Research Centre in Laikipia in 1999 to start my MSc research. I met students and faculty from Princeton University (which is a trustee of the research centre) and was reassured that they looked “normal”, given all the academic challenges and foibles that a Kenyatta University student like me had. After I finished my MSc, the administration was impressed enough with my work to offer me a job as resident scientist, which I took up with the alacrity of someone catching a big break through hard work (I got a rude awakening later, but that’s a story for another day). As part of my job, I was to supervise a group of Princeton undergraduates undertaking a senior field project and, wanting impress, I sharpened my ecologist brain, especially because I thought I would be instructing some of the world’s sharpest young minds. Now I laugh at my consternation when, after mapping out clear and easy ecological transects for them, they strayed off into a neighbouring ranch and I got a call from the security personnel there that they were sunbathing topless on the research vehicle (they were ladies) and that the boss might be offended.

Later on, I asked a postgraduate student from the same institution how these ladies could be so casual about their studies and she couldn’t hide her amusement at my ignorance. “Grad school is competitive. Undergrads get in because of money and name recognition.” I was stunned, but I remembered this when I saw the poor work they submitted at the end of their study. Being an aspiring lecturer (and a student of the late brilliant Prof R.O. Okelo) I marked them without fear or favour, assuming that they would be used to such standards at Princeton. I was told that I couldn’t give them such low marks because they were supposed to qualify for med school after their biology degrees.

They strayed off into a neighbouring ranch and I got a call from the security personnel there that they were sunbathing topless on the research vehicle.

The next cohort included one serious student who I actually enjoyed instructing and who finished her course successfully. By that time though, I was getting restless and had started writing an academic and financial proposal for my PhD, and I finished it about six months after my student had returned to the US to graduate. The then Director of Mpala, Dr Georgiadis, refused to let me do my PhD on the job, so I submitted my proposal to several conservation organizations, including the New York-based Wildlife Conservation Society. I received a positive response from them (offering me a grant) which hit me with a strange mixture of feelings. First of all, I was elated at the prospect of starting my PhD, but I was completely baffled by the signature on the award letter. It was signed by the undergraduate student that I had supervised about eight months earlier. An American undergraduate who had spent two months in Africa was somehow qualified to assess a PhD proposal on the ecology of African wildlife written by an African MSc holder. It was my rude awakening to the racial prejudice that is de rigueur in African conservation practice. But I had to get my academic career moving, and indulge my first taste of the ultimate luxury that my competence and my work could afford me, which was the ability to say “NO”. It was with extreme pleasure that I wrote and signed my letter of resignation from my job at Mpala, leaving it on the Director’s desk.

Years later, after I finished my PhD and had a useful amount of conservation practice under my belt, I attended the Society for Conservation Biology conference in Sacramento, California, where there was a side event featuring publishers from several Ivy League universities. I excitedly engaged them because at the time Gatu Mbaria and I were in the middle of writing “The Big Conservation Lie”. I pointed out to all of them that there were no books about conservation in Africa written by indigenous Africans, but they were uniform in their refusal to even read the synopsis of what we had written. I later understood why when I learned that in US academia, African names — as authors or references — are generally viewed as devaluing to any literature.

An American undergraduate who had spent two months in Africa was somehow qualified to assess a PhD proposal on the ecology of African wildlife written by an African MSc holder.

From Sacramento, I made the short trip to Stanford University in Palo Alto, to give a seminar to an African Studies group. I felt honoured to be making an academic contribution at an Ivy League university and I prepared well. My assertions about the inherent prejudices in African conservation practice were met with stunned silence by the faculty, many of whom are involved with conservation research in Africa. One bright spot in that dour experience was the brilliant PhD student who echoed my views and pointed out that these prejudices existed within academia as well. I later found out that he was Kenyan — his name is Ken Opalo and he now teaches at Georgetown University.

Fast forward to today. The Big Conservation Lie was published, and after the initial wailing, breaking of wind, gnashing of teeth and accusations of racism, Mbaria and I are actually being acknowledged as significant thinkers in the conservation policy field and our literary input is being solicited by various publications around the world. Now, the cultural differences between how European and American institutions treat African knowledge are becoming clear (certainly in my experience). I have been approached by several European institutions to give talks (lectures), and have contributed articles and op-eds (to journals and magazines) and one book foreword. Generally, the approach is like this:

“Dear Dr Ogada, I am_______ and I am writing to you on behalf of________. We are impressed with what you wrote in _____ and would appreciate it if you would consider writing for us an article of (length) on (topic) in our publication. We will offer you an honorarium of (X Euros) for this work, and we would need to receive a draft from you by (date). . .” Looking forward to your positive response. . .”

When inviting me to speak, the letters are similarly respectful and appreciative of my time. The key thing is the focus on and respect for one’s intellectual contribution. Publications from American Ivy league schools typically say:

“Dear Dr Ogada, I am __________, the editor of __________. We find your thoughts on _______ very interesting and we are pleased to invite you to write an essay of________ (length) in our publication. Previous authors we have invited include (dropping about 6-8 names of prominent American scholars).

The entire tone of the letter implies that you are being offered a singular privilege to “appear” in the particular journal. It is even worse when being asked to give a lecture. No official communication, just a casual message from a young student saying that they would like you to come and talk to their class on__________ (time and date on the timetable). No official communication from faculty or the institution. After doing that a couple of times, I realized that the reason these kids are so keen to have an African scholar speak to them and answer all their questions is because they need his knowledge, but do not want to read his publications, or (God forbid) have an African name in the “references” section of their work.

The reason these kids are so keen to have an African scholar speak to them and answer all their questions is because they need his knowledge, but do not want to read his publications.

European intellectuals seem to be catching on to the fact that knowledge and intellect reside in people, not institutions. That is why they solicit intellectual contributions based on the source of an idea they find applicable in that space and time. Name recognition doesn’t matter to them, which is why they seek people like Ogada, who doesn’t even have that recognition in Kenya. The elite schools in US still place this premium on institutions, which is why whenever an African displays intellectual aptitude, those who are impressed don’t ask about him and his ideas, but where he went to school. They want to know which institution bestowed this gift upon him.

For the record, I usually wait about a week before saying “no” to the Ivy League schools. Hopefully, they read my blog and will improve the manner in which they approach me, or stop it altogether.

Aluta continua.

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Cuba Can Help Vaccinate the World

On 25 January, the Progressive International will host a special briefing live from Havana with Cuba’s leading scientists, government ministers and public health officials as part of its Union for Vaccine Internationalism.

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2022 began with a “tsunami” of new Covid-19 cases crashing over the world, according to the World Health Organization. Over 18 million cases have been recorded in the past week alone, a record number since the pandemic began two years ago. In the first 10 days of January, nearly 60,000 Covid-19 deaths have been recorded worldwide — though the total death count is far higher than the official statistics describe.

The Omicron variant is reported to have less “severe” implications among vaccinated patients. But the world remains perilously under-vaccinated: 92 of the WHO’s member countries missed the 2021 target of 40 percent vaccination; at the current pace of rollout, 109 of them will miss their 2022 targets by July.

These statistics tell a story of a persistent vaccine apartheid. Across the EU, 80 percent of all adults have been fully vaccinated against Covid-19. Meanwhile, only 9.5 percent of people in low-income countries have received a single dose. Omicron is a death sentence for thousands in these countries — and as the virus travels across the Global South, new variants will emerge that may be less “mild” for the vaccinated populations of the North.

But the governments of these Northern countries refuse to plan for global vaccination — or even meet their own pledges. By late last year, they had delivered only 14% of the vaccine doses that they had promised to poorer countries through COVAX, the UN vaccine-sharing initiative. Big pharmaceutical corporations are focused almost exclusively on production of boosters for the world’s rich countries, creating a shortfall of three billion doses in the first quarter of this year.

President Joe Biden could easily help fill this shortfall by compelling US pharmaceutical corporations to share their vaccine technology with poorer nations. But he has so far refused to do so. A new production hub in Africa — where only 3 percent of people are vaccinated — is now trying to replicate the Moderna vaccine. But without Moderna’s help, or Joe Biden’s executive action, production could take more than a year to begin.

Amidst this crisis of global solidarity, Cuba has emerged as a powerful engine of vaccine internationalism. Not only has the island nation successfully developed two Covid-19 vaccines with 90 percent effectiveness, and vaccinated more than 90 percent of its population with at least one dose of its homegrown vaccine, Cuba has also offered its vaccine technology to the world. “We are not a multinational where returns are the number one reason for existing,” said Vicente Vérez Bencomo of the Finlay Vaccines Institute in Cuba. “For us, it’s about achieving health.”

But the US and its allies continue to oppress and exclude Cuba from the global health system. The US blockade forced a shortage of syringes on the island that endangered its vaccine development and hindered mass production. US medical journals “marginalize scientific results that come from poor countries,” according to Vérez Bencomo. Meanwhile, the WHO refuses to accredit the Cuban vaccines, despite approval from regulators in countries like Argentina and Mexico.

That is why the Progressive International is sending a delegation to Havana: to combat misinformation, to defend Cuban sovereignty, and to help vaccinate the world.

Bringing delegates from the Union for Vaccine Internationalism, founded in June 2021 to fight the emerging apartheid, the Progressive International will convene Cuban scientists and government representatives to address international press and members of the scientific community in a showcase of the Cuban vaccine on 25 January.

The goals of the showcase are both local and global. Drawing attention to the promise of the Cuban vaccine and the perils of the US embargo against it, the showcase aims to forge connections between Cuba’s public biotech sector and manufacturers who might produce the vaccine and help the Cuban government recuperate the costs of its development.

In the process, the showcase aims to set an example of international solidarity in the face of the present global health crisis, advancing the cause of vaccine internationalism around the world.

This article was first published by Progressive International.

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DRC: Bring Patrice Lumumba Home

The return of Patrice Lumumba’s remains must not be an occasion for Belgium to congratulate itself, but for a full accounting of the colonial violence that led to the assassination and coverup.

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For much of the past year, there have been plans for the sacred human remains of the Democratic Republic of the Congo’s first post-independence prime minister, Patrice Émery Lumumba, to finally be returned to his children in Belgium, and then repatriated to the Congo. Originally scheduled for a ceremony on June 30, 2021, the 61st anniversary of the country’s independence passed with Lumumba’s remains still in the custody of Belgian authorities. The ceremony with Belgian King Philippe, current Prime Minister Alexander de Croo of Belgium, and Congo President Felix Tshisekedi, was then planned for January 17, 2022, the anniversary of the assassination. Last week, Tshisekedi announced another delay—this time until June 2022. The official reason for the delay was the rising number of COVID-19 cases in the Congo, but the pandemic crisis is deeply entangled with a series of other political maneuvers and other crises that are undoubtedly factors in the decision.

At the center of this story, Lumumba’s family continues to be victimized. As Nadeen Shaker recently reported, his children were forced to escape to Cairo during their father’s house arrest, never to see him again. The disturbing fact that the remains of Lumumba spent another Independence Day in Belgium may provide opportunities for metaphor and analogy, but, amid the widespread complicity in this ongoing desecration, the most important outcome must be to respect the ethical and legal claims of his children, which daughter Juliana Lumumba described in an open letter to the Belgian king last year.

The story of the execution and its aftermath is well told by Ludo de Witte in The Assassination of Patrice Lumumba. On January 17, 1961, Lumumba was killed along with comrades Maurice Mpolo and Joseph Okito by Belgian authorities, with the support of neocolonial Kantangan separatists and the US. Two days later, Gerard Soete, Belgian police commissioner of Katanga, and his brother exhumed the body to chemically eradicate all physical evidence of their crime in order to prevent the kind of mobilization which its identification would inspire. Though the execution was kept secret for nearly a month, its announcement inspired exactly what his executioners feared, as African people throughout the world engaged in protest and other revolutionary acts of remembrance—from the well-known demonstration at the United Nations, and other cities throughout the world to a legacy in a visual, musical, and literary culture that continues to this day.

In February 1961, while the Cultural Association of Women of African Heritage organized a major protest at UN headquarters in New York, Lumumba’s widow Pauline Opango Lumumba led a march of family and supporters to the UN offices of Rajeshawar Dayal in Kinshasa. There, she requested that the UN help her receive the remains of her husband for a proper burial. After Ralph Bunche offered “apologies” for the New York protest, Lorraine Hansberry “hasten[ed] publicly to apologize to Mme. Pauline Lumumba and the Congolese people for our Dr. Bunche.” Meanwhile, James M. Lawson of the United African Nationalist Movement and other Black activists organized a wake for Lumumba at Lewis Michaux’s Harlem bookstore. When Pauline died in Kinshasa in 2014, she was still waiting to bury her husband. She, and her iconic demonstration, are memorialized in Brenda Marie Osbey’s poem “On Contemplating the Breasts of Pauline Lumumba,” which is part of a long line of African American efforts to uplift the Lumumba family. The immediacy of Pauline’s demands remains after 6 years.

While Lumumba’s body was dissolved in sulphuric acid, Soete, like the US lynchers of Sam Hose and so many others, kept trophies of his victims as he traveled from the Congo to Belgium, often displaying them for friends and journalists. After Soete died, his daughter Godelieve continued her father’s tradition, culminating in a bizarre 2016 interview, during which a reporter found the remains in her possession. (In her efforts to defend her father, Godelieve further revealed that his brutality was visited upon his children.) The Belgian police intervened and, for the past five years, Lumumba’s remains have been held by the Belgian government responsible for his death. In September 2020, a court finally ruled they should be returned to the family.

These most recent delays are occurring at a time when the ongoing mistreatment of human remains is receiving public attention. The case of the Morton Collection at the University of Pennsylvania led activist Abdul-Aliy Muhammad to uncover the ongoing desecration of the remains of Tree and Delisha Africa, who were killed when the city of Philadelphia bombed their family’s home on May 13, 1985, leading to the discovery that the city held additional remains of the victims of its violence against the MOVE organization.

Since 2005, in South Africa, the Truth and Reconciliation Commission (TRC) created the Missing Persons Task Team to identify the remains of the Black victims of the country’s apartheid era. Drawing on the expertise of researchers with experience in similar initiatives in Argentina and elsewhere, this government project has been deliberate in its efforts to include the families of the missing at all stages, while seeing their work as integral to the larger mission of the TRC, and further representative of a larger model of repatriation of human remains and possessions. As different as these cases of violence may be, government sanction—at multiple levels and taking different forms—remains constant.

In an October 2021 program hosted by Friends of the Congo, Juliana Lumumba explained that for her, as the daughter of a martyr, repatriation and memorialization of her father’s remains were not finite events to be completed like items checked off of a to-do list. Rather, the return must be part of a wider and ongoing process: “I told Belgium, that if we want a reconciliation we need reconciliation of memories because we can not make a reconciliation when our memories [are] so different and so contradictory.” Juliana’s words carry a particular weight at a time when the Special Parliamentary Commission on Belgian Colonial History has received a sharply critical historical report that may or may not lead to meaningful action of the sort that the family has demanded.

Lumumba’s son Guy-Patrice Lumumba opposes Tshisekedi’s efforts to exploit the repatriation for political gain. Tshisekedi himself is familiar with some of the political challenges of memorialization after the remains of his own father, longtime popular opposition leader Etienne Tshisekdi, spent more than two years in Europe before their return in 2019 after Felix’s election. Felix is quickly losing whatever claim he had on his own father’s mantle (see Bob Elvis’s song “Lettre à Ya Tshitshi for a recent indictment of the president’s abandonment of his father’s mantle). He may find value in an association with a revered nationalist icon amid political protests from opponents concerned about his overreaching efforts to control the country’s powerful electoral commission as the 2023 election cycle approaches.

Meanwhile, the younger Tshisekedi’s international standing has been consolidated through his position as head of the African Union, where his responsibilities include negotiating for the provision of COVID-19 vaccines for member states. He recently met with President Biden and made an official visit to Israel, the latter of particular concern given its historical involvement in mercenary efforts against pro-Lumumba rebels and its ongoing role in the plunder of the Congo’s resources (to say nothing of Tshisekedi’s support for Israel’s occupation of Jerusalem and its status as an observer at the African Union). Such actions highlight the extraordinary distance between Lumumba’s legacy and Tshisekedi’s leadership.

For decades, the Lumumba family has made a series of unanswered demands through formal inquiries and legal appeals. A group of scholars and activists have also asserted the return of Lumumba’s remains must not be an occasion for Belgium to congratulate itself, but rather an opportunity for a full accounting of the colonial violence that led to the assassination and its subsequent coverup.

Hopefully soon, Lumumba’s family can mourn on their own terms and have all of their demands for justice met immediately and without equivocation.

This post is from a 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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