Archive for the ‘leadership’ Category

LA CÔTE D’IVOIRE RÉAGIT: Excellent exemple de prise de position en faveur de la famille en contexte africain

Le REMEAF et Contributions africaines saluent la courageuse position des députés et des leaders religieux ivoiriens en faveur de la famille. Cet acte devrait inspirer les autres leaders du continent africain! Prière d’écouter l’audio ou de visualiser la vidéo ci-dessous.

REMEAF and Contributions Africaines salute the courageous position of Ivorian Members of Parliament and religious leaders in favor of the family. This act should inspire other leaders of the African continent!Please listen to the audio or view the video below

Valorisation des langues africaines au service du développement durable

L’Afrique est riche en valeurs culturelles et linguistiques. Elle compte en son sein 2 154 langues. Malheureusement, l’anglais, le français, l’arabe, le portugais et l’espagnol dominent encore le paysage académique, plus de soixante ans après l’indépendance. Que faire pour changer la donne ? L’Institut Universitaire de Développement International (IUDI) est convaincu que le développement du continent africain passe inéluctablement par la valorisation des langues et cultures africaines. Or, sur ce terrain, et malgré les imperfections relevées çà et là, les missionnaires chrétiens ont fait un excellent travail développant des alphabets pour des langues africaines en rédigeant des livres et brochures utiles pour l’enseignement, la santé publique, la formation professionnelle. En collaboration avec des Africains, ils ont aussi appris nos langues et traduit la Bible ou des portions des Saintes Ecritures dans diverses langues du terroir. Il revient à la nouvelle génération d’Africains, sans aucune discrimination religieuse ou ethnique, d’évaluer le chemin parcouru et de bâtir là-dessus pour redonner aux langues africaines ses lettres de noblesse de la maternelle jusqu’au niveau de l’enseignement supérieur. Un Bantou, par exemple, devrait être en mesure de soutenir sa thèse de doctorat en langue bantoue sans transiter par une langue étrangère. L’IUDI s’y attelle et exige déjà que ses étudiants et étudiantes rédigent les résumés de leurs mémoires et thèses dans leurs langues maternelles.  Bien plus encore, il travaille avec ses agences d’accréditation pour que, dans un proche avenir, la rédaction des mémoires et des thèses puisse aussi se faire dans les langues africaines, pourvu que les membres du jury aient les qualifications académiques nécessaires et soient en mesure de lire, comprendre et évaluer le travail en question.

Mais, l’IUDI ne veut pas s’enfermer dans le silo académique puisqu’il se veut aussi un mouvement de développement transformationnel. Or, la religion et la langue jouent un rôle incontournable dans le développement durable. Aussi l’IUDI lance-t-il un concours annuel de lecture et de mémorisation de textes rédigés ou traduits dans les langues africaines. Un avis formel de concours sera annoncé très prochainement sur Contributions Africaines. En attendant, veuillez affûter vos talents linguistiques. Ci-dessous, le Président de l’IUDI donne l’exemple en lisant le 1er chapitre du livre de Proverbes en mafa.  

L’Institut Universitaire de Développement International (IUDI)

University of International Development

https://iudi.org/

Africa is rich in cultural and linguistic values. It has 2,154 languages. Unfortunately, English, French, Arabic, Portuguese, and Spanish dominate the African academic landscape more than 60 years after independence. What can fellow Africans do to change the situation? The University Institute for International Development (IUDI) thinks that the development of the African continent inevitably requires the enhancement of African languages and cultures. However, in this field, and despite the imperfections noted here and there, Christian missionaries have done an excellent job developing alphabets for African languages and translating books and pamphlets useful for teaching, public health, vocational training, and translating the Bible or portions of the Bible into various local languages. It is up to the new generation of Africans, without any religious or ethnic discrimination, to assess the progress made and build on it to restore African languages to their former glory from kindergarten to higher education. A Bantu, for example, should defend his doctoral thesis in the Bantu language without going through a foreign language. IUDI is aiming at it. It already requires its students to write abstracts of their dissertations and theses in their mother tongues. Much more, it works with its accreditation agencies so that, soon, students will have the option of writing their dissertations, and theses can in any African language, provided that the jury members have the necessary academic qualifications and can read, understand, and understand and evaluate the work in question.

Nevertheless, IUDI does not want to lock itself into the academic silo since it wants to be a transformational development movement. Religion plays an essential role in sustainable development. It, therefore, launches an annual competition for reading and memorizing texts written or translated into African languages. A formal notice of competition will be announced very soon on Contributions Africaines. In the meantime, please each African is kindly requested to hone his or her language skills. Below, the IUDI President sets an example by reading the 1st chapter of Proverbs in the Mafa language.

The University Institute for International Development (IUDI) University of International Development https://iudi.org/

Prof. Moussa Bongoyok

The Prayer of Habakkuk

  • In what ways COVID-19 has impacted the local economy and even spiritual life negatively?
  • What do we learn from Habakkuk in such challenging times and how do we apply these lessons to our individual and collective lives?
  • Joy must characterize the life of a follower of the Lord Jesus Christ. If there is no joy in your daily life, please watch as there is certainly a spiritual leak. Ask yourself these diagnostic questions: Am I complaining often? Do I have the tendency to blame others for almost everything? Do I talk to myself negatively? Do I dwell in my past successes or failures? Do I resist to change? Do I want to please everybody (which by way is am impossible task)? Do I doubt God’s wonderful plan for my life? Do I neglect my Bible study, church attendance, and prayer life? I am hiding to commit sin or life my life like an ungodly person without a respectful fear of God? Am I jealous? Am I envious? Am I afraid of what will happen to me given my current life circumstances? Bring these issues to the Lord in prayer and your will enjoy His peace and joy.
  • Prof. Moussa Bongoyok

A case for transformational governance

This is a paper on « A Case for Transformational Governance » that Moussa Bongoyok presented at the first Promise Governance Institute International Conference on June 14, 2018 in Ontario California (USA).

Orality in African Context: Learning Style & Pedagogy 

La pauvreté en Afrique: Causes réelles, effets pervers et stratégie de riposte en contexte camerounais

HELE Solange: Call for unity, love, and the preservation of cultural values – Appel à l’unité, à l’amour et à la conservation des valeurs culturelles

Chant composé et exécuté par HELE Solange à l’attention du peuple Mafa. 
Song composed and performed by HELE Solange for the attention of the Mafa people.

HOPE FOR A RIPPED AMERICAN SOCIETY: LESSONS FROM A ZAMBIAN PROVERB

« Cikuni ca utsi koma kufumula » (Chewa proverb / Zambia)

« The firewood that smokes too much just remove it. » (Chewa proverb / Zambia)

« Le bois de chauffage qui fume trop, il suffit de l’enlever. » (Proverbe Chewa/Zambie)

 

 

Morality: « One cannot stay in a room with firewood smoking; all will be inconvenienced. The piece has to be taken out. »  The best way to deal with a problem is to attack its root cause.

Note: This proverb, which we comment on in the following lines, is taken from the collection of a thousand Chewa proverbs by Toon van Kessel, Cf. Toon van Kessel Dzedzere-dzedzere salingana nkugweratu (Lusaka: FENZA Publications, 2015) p. 29.

 

Commentary on the light of the Bible

 

     In recent times, bad news has been coming up on American soil to the rhythm of calamities comparable to a replay of scenes taken straight from the book of Job. No sooner do we perceive a faint glimmer of hope in a national context still haunted by the COVID-19 when awful scenes invite themselves, which bleed the hearts of African American communities already weakened by four centuries of unhealed wounds. The most recent case of George Floyd, a 46-year-old African American who died of suffocation during a nightmarish arrest, sent entire crowds of men and women of all races to the streets of major cities in the United States, even the world. Anger is at its peak, and the streets roar. The most pessimistic voices howl. Peaceful demonstrations are legitimate though. They find their legitimacy in the cry of distress of a fringe of society which suffocates under the weight of the machine of racism in its various forms and colors. However, looting, destruction of public property, theft, and various scenes of violence are not justified. Besides, they are condemned, including by the family of the victim. An injustice cannot repair another injustice because, as Henri LACORDAIRE puts it so well, « Injustice calls for injustice; Violence begets violence. » However, beyond the calls for calm and peace from the African American community, sister communities, and the authorities, the crowds are difficult to control. What to do?

The above circumstances justify the use of the following Chewa proverb finds its full meaning: « The firewood that smokes too much just remove it. » Let us first put it in its geographic and social context. The saying refers to a familiar scene in rural Africa where the populations use wood for cooking and heating. Heating a house during the cold season is particularly delicate because fueling the fire in such a context requires art and method. The firewood quality then plays a crucial role because, even when they are dry, some wood types give off an uncomfortable, unbearable, even potentially fatal smoke. In this case, the only solution is to withdraw the piece of wood that could suffocate the occupants of the house, remove it from the hut, and extinguish it. Armed with the principle that emerges from this act, the Chewa people cite this proverb to show members of society the wisdom of attacking the source of the problem or problems that disturb life in society. The importance of dealing with the source of problems reminds us of several cases in the Holy Scriptures. Let us cite two.

The first case that comes to mind is that of Nehemiah, who, in addition to external attacks, was faced with severe internal tensions described in chapter 5 of the book that bears his name. As a wise leader, he quickly understood that internal dissension is the most dangerous threat in a nation. So, he immediately condemned the social injustices that the victims identified. Nevertheless, Nehemiah did not stop there. He immediately set the whole society on the road to reparations. Besides, he set a good example, and his immediate entourage did the same (Neh. 5:10); this created an emulation among the whole population (Neh. 5:13). Peace returned within the community.

The second example is from the New Testament. Chapter 6 of the book of Acts describes a crisis that threatened the young Christian community dangerously: The Hebraic Jews neglected the widows of the Hellenistic Jews in the daily distribution of food. So, there was an injustice that had no place in the assembly. As soon as the apostles learned of what was going on, they acted immediately to put out the fire before it spread: they asked the ecclesial community to choose distributors with excellent moral and spiritual qualities and entrusted them with this responsibility. The positive effect was immediate for the entire community. It led to the restoration of justice, and the church experienced a remarkable growth.

In both cases, people identified the sources of the tensions, took adequate measures, and implemented them without delay. What lessons can we learn from this as we are struggling to find a suitable solution to the current crisis? Let us say it straight away, but without losing sight of the delicacy of a crisis that has persisted since the 17th century: a way out is possible. The presently explosive African American anger is such because many roots causes fuel it. As long as people focus their attention on the symptoms that are easily noticeable and sometimes distorted by malicious people, the community risks sinking into a cycle of violence that is as unpredictable as it is destructive to society as a whole. However, we do not have to go that route. Instead, all the members of the society must take their courage to finally listen attentively to the dying cries of the desperate victims. Such a decision will imply identifying the roots of the current tensions and committing ourselves resolutely to attack the roots of racism and social injustices. All this requires love, peace, justice, and wisdom.  Then, America will emerge from this crisis more robust than ever and would even inspire other nations around the world as many are experiencing similar tensions.

Concretely, prayer is essential before any step because we will need divine wisdom to face better the current situation whose complexity is evident. Then, while maintaining prayer throughout the process, a methodical approach is essential. We modestly propose one in 5 steps:

  1. The foremost leaders of the African American community (recognized as such by the majority of African Americans themselves), beyond socio-political or religious considerations, must meet (even by videoconference) to set up a coordination leadership team.

  2. The coordination team put in place will define a strategy and mechanisms to identify the nature and root causes of each social injustice to which their community is a victim while involving the majority of their brothers and sisters in the collection of reliable data. This phase would benefit from being as strictly internal as possible because no one could describe the depth of African American pain better than the victims themselves.

  3. This team will proceed in the same way for the proposals of concrete solutions, which will make it possible to attack the evil at the root. At this point, it would be wise to start thinking internally but then involve real friends from outside the African American community as they find themselves in all racial groups represented in the United States. This move will strengthen the relevance of the solutions. It will refine the communication style by anticipating the objections of those outside the Afro-American community in order to readjust the arguments accordingly. It will ultimately maximize the chance of adoption of the solutions offered by the majority of society.

  4. The solutions will be presented to the highest competent authorities in the country so that proper decisions can be taken and followed up.

  5. The coordination team and the authorities will then set up, by joint agreement, a monitoring, evaluation, and possible readjustment mechanism so that the measures thus taken are effectively applied today and preserved for future generations. They will also think about strategies for preventing and transforming possible conflicts within the parameters of social justice and non-violence.

In short, we are at a delicate crossroads in history. The path we take will determine the happy or unhappy outcome of future events. Our prayer is that God gives us the wisdom to take the right path of peace and social justice courageously. The United States of America and all the countries have an interest in promoting living together in peace and solidarity.  Acting this way is particularly critical in this context of the pandemic COVID-19 pandemic with uncertain contours and with consequences that are both multidimensional and unpredictable. May God give each of us the wisdom, the courage, and the will to actively contribute to building peace and unity on the foundation of social justice!

Moussa Bongoyok, PhD

Professor of Intercultural Studies and Holistic Development

© Copyright by Moussa Bongoyok, 2020

A TIME TO RETHINK EDUCATION IN AFRICA WITH PROFESSOR PLO LUMUMBA

WHO WILL LIVE FOR THOSE WHO NO LONGER HAVE HEADS? A shout in the desert of International Community

You didn’t hear… or did you hide willingly under the bed of abstraction?

Maybe you did hear about Boko Haram and other terrorist movements in action…

But, you see, your geography professor told you as did your musician,

With all the calm and seriousness of an academician,

That Kousseri, Maroua, Mora, Tourou, Moskota, Koza, Ouzal, Mozogo,

And other localities or infrahuman countries must go,

Because their humanity index is so low, and,

They are located on an unknown planet, the land of tomorrow.

Why worry about the future

While one calmly drinks today’s culture?

 

Maybe you didn’t see what is happening on social media as your soul became a taro…

Because, above all, you must set your economic priorities right to beat the antihero

And accumulate as much power and things as you can carry in your empty barrow.

Your business professor told you so, with his academic sombrero.

Your financial advisor is such a genius so different from the harrow

That you gather things, things and more things, and the great dinero.

You eat power, power and more power over bones without a marrow.

Aren’t they mere keys to your success today and tomorrow?

Your eyes can’t see while you dream to be the next pharaoh

And, after all, your neighbor is just a dried arrow!

 

Who will cry for those who no longer have heads?

Who will become a shelter for those who no longer have beds?

Who will eat for those who can no longer smell the odor of fresh breads?

Who will bring joyous colors to lives painted in multiple reds?

Who will tell Europe, America, Asia and others, that Boko Haram spreads

Faster and deeper than the swiftest fighters and meds?

Who will act? Who will dig? Who will lovingly address the roots

Instead of relying solely on boots?

 

Oh! I wish you and I were the recovered triumphant shouts of the voiceless!

Oh! I wish you and I were the beautiful tears of the tearless!

Oh! I wish you and I were the real wealth of the resourceless!

Oh! I wish you and I were the reconstructed ramparts of the powerless!

Oh! I wish you and I were the regained smiles of the hopeless!

Oh! I wish you and I were the lost but found face of the faceless!

Oh! I wish you and I were the living image of the divine rock for the baseless!

Oh! I wish you and I were the real value of lives so priceless!

Regardless of our religious backgrounds, we are all humans;

Would you and I actively navigate against the currents and stop treating others as subhumans?

 

Moussa Bongoyok, PhD

Professor of Intercultural Studies and Holistic Development

President of Institut Universitaire de Développement International (IUDI)

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