the branches of learning (as philosophy, arts, or languages) that investigate human constructs and concerns as opposed to natural processes (as in physics or chemistry) and social relations (as in anthropology or economics)
World AIDS Day: Break the Silence
by Njabulo Ngobese
AFH (Art for Humanity) initiated the Break the Silence HIV/AIDS portfolio in 2000 with the purpose of instilling a greater sense of social responsibility towards the pandemic and to those who are infected and affected by the disease. Jan Jordaan (AFH Director) in collaboration with Vedant Nanackchand and Dr. Nigel Rollins were responsible for designing the project which has had contributions from 31 artists across the globe (21 from South Africa & 10 internationally). These artists have contributed original fine art prints to the HIV/AIDS initiative.
Art for Humanity encourages the global community to participate in the fight against HIV/AIDS. For more information on the AFH Break the Silence portfolio please follow the link http://www.afh.org.za/index.php?option=com_content&task=view&id=108&Itemid=69
Superstitia, comoditate spirituala
Superstitia a fost asociata des cu credinta in fenomene nefizice, precum fiinte spirituale, fenomene poltergeist, fantome, demoni, moroi, strigoi etc. De asemenea, superstitia a acompaniat credinta crestina de multe secole, fiind bazata in principiu pe o informare precara si din surse "autoritare" (dar greu numite "inteligente"), precum si pe lucruri presupuse sau ghicite, ridicate la nivel de adevar absolut de multe ori.
Ceea ce a inconjurat fenomenul superstitiei a fost, mai mereu, frica de cercetare, sau nevoia de a avea teama de ceva anume care sa-l directioneze pe om departe de ceea ce l-ar putea rani. Insa instabilitatea si neclaritatea informatiilor au dus la iluzii, formarea unor traditii fara sens, si frici fara explicatii coerente despre fenomene si mai putin coerente. Superstitia o putem gasi foarte des la oamenii care preiau idei si concepte din diverse surse, isi pun credinta in ele si apoi se tin de ele foarte tare, uitand de fapt de unde au pornit sau, de la bun inceput, nestiind care este sursa acelor idei sau daca sunt adevarate. Omul are nevoie foarte des sa-si numeasca subiectul fricii sale, si sa-i dea o forma pe masura, chiar daca acea forma corespunde sau nu obiectului temut. Aproape intotdeauna, superstitia nu tine cont de autenticitatea informatiilor, ci doar de necesitatea a doua atitudini umane: repulsie sau acceptare (chiar atractie puternica) fata de ceva anume.
Insa, putem observa faptul ca termenul de "superstitie" este in prezent asociat mai mult cu traditiile populare, nu si cu noi tendinte de a transforma informatii neclare sau "ghicite" (lipsite de dovezi concrete care sa sustina cele spuse) in astfel de credinte. Aceasta atitudine constanta in randul oamenilor de a nu merge pe o cunoastere precisa si exacta a ceea ce se tot transmite, duce la erori de gandire ulterioara. De la 2-3 oameni care pornesc o idee inexacta se ajunge la altii 5-6 sau mai multi care preiau acea idee, o distorsioneaza si mai mult, si apoi la nivel public se ajunge sa se creada total altceva despre informatia sursa, complet deformata. Dar este necesar sa se observe faptul ca prea putini oameni pun pret pe adevar ca si informatie exacta. Cei mai multi ori nu considera adevarul ca fiind prioritar in comunicarea lor, ori considera "adevar" cam tot ceea ce le convine lor. In astfel de conditii, de ce ar mai merita sa fie ascultati astfel de oameni ?
Si, pe langa asta, "adevar" tinde sa devina cam orice informatie care este crezuta de un numar mare de oameni. Ceea ce stabileste, de multe ori, autenticitatea unei informatii pare sa fie numarul de persoane care cred in acea informatie, fie ca este reala sau nu. Daca 1000 de oameni cred intr-o idee, altii ajung sa spuna: "Ah, pai uite. Asa se tot vorbeste, cred multi in asta, trebuie sa fie adevarat !". Ori asa se continua propagarea unor superstitii foarte dezinformante doar pentru ca Adevarul (ca si fapt real, dovedit, demonstrabil si/sau verificabil de orice om capabil) nu este prioritar acestor oameni.
Se observa des faptul ca cei mai multi propagatori ai acestor superstitii se iau dupa "ambalajul" unei informatii: ce oameni vorbesc despre ele, in ce carti apar, ce cuvinte si expresii "intelepte" sunt folosite in cadrul lor etc. Insa esenta este de prea putin interes: cine a lansat acea idee, pe ce s-a bazat, ce dovezi exista in lume pentru acea informatie, prin ce procedee poate fi detectat de catre fiecare om acel lucru etc. Asta ar presupune un efort pe care un om cu un respect de sine scazut sau neincredere in propriul discernamant nu ar vrea sa-l depuna, crezand ca este in zadar sa incerce sa afle lucruri care il depasesc. Astfel, destui se injosesc singuri in mod repetat de-a lungul vietii lor, refuzand sa creada ca pot sa fie ei autorii propriei lor cunoasteri.
De aici si pana la o cunoastere precisa este nevoie de un pas gigant, de o alegere masiva. Trebuie sa alegi: sa fii marioneta altora din punct de vedere informational, sau sa-ti iei fraiele propriei vieti in maini si sa incepi sa descoperi cu propriile unelte ceea ce vrei sa fie considerat Adevar in viata ta.
Pasul acesta este dificil si foarte des refuzat de cei mai multi oameni, care prefera confortul unei dezinformari mai mult sau mai putin evidente, decat greutatea de a fi autorul propriului adevar. Cum viata in societate presupune ca fiecare om sa se conformeze unor reguli deja stabilite, se aduna presiuni mari in jurul celui care vrea sa ajunga sa gandeasca singur cu adevarat. Aceste presiuni reusesc, foarte des, sa-i intoarca din drum chiar si pe cei mai porniti, pentru simplul fapt ca motivatia lor nu este indeajuns de puternica. Pe langa asta se adauga lipsa de experienta in ceea ce priveste cautarea Adevarului propriu, o cautare de o dificultate crescuta; de asemenea, si teama de a fi ostracizati. Se intampla des ca unii sa se opreasca undeva la "mijloc" si sa se multumeasca cu niste informatii inexacte de o aparenta calitate mai inalta, preluate din diverse surse mai autoritare in ochii lor decat cele din trecut, si intoarse pe toate partile pana corespund cu propriile debitari si inventii bazate, din nou, pe o nevoie crescanda de comfort dat de siguranta unei "cunoasteri stabile".
Deci... Pentru cei pentru care Adevarul este principala si ultima destinatie, trebuie sa eliminam aceasta nevoie de comfort in informatii care pot sa aiba chiar si o mica urma de erori si sa nu ne multumim niciodata cu lucrurile care le stim. Nu ma refer sa nu fim multumiti de ceea ce am descoperit deja, dar sa nu ne oprim acolo crezand ca am ajuns la o informatie omnivalabila. Diferenta intre superstitie si cunoastere spirituala autentica este data de mai multi factori, vizibili in ochii celor ce pun pret mai mult pe un Adevar demonstrabil in orice conditii, dar care sunt neimportanti pentru cei ce prefera sa-si "ingrase" mintea cu piroane care sa le mentina turnul comfortului cat mai stabil.
Doctor Paul Farmer
Doctor Paul Edward Farmer was born in 1959. He was the second of six children; he grew up in the mill town of North Adams, Massachusetts. In 1966, the family moved to Alabama and later relocated to Florida in 1971. They were so poor that they lived in a bus that his father had purchased in auction. There, as a young boy, he picked fruit with Haitian migrant workers and was probably influenced by that experience. The extent of the economic deprivation that he felt growing up helped him understand what it means to be without, and may have inspired him to devote his life's energy to those in need.
Farmer is widely known for his remarkable and unrelenting service to the people of Haiti, driven by his desire to provide good quality health care and assistance to the impoverished people of that country. In addition, he has been a strong advocate for Haiti in the international arena and has been particularly critical of what he sees as America's plan for fixing the nation's enfeebled economy.
In order to have a clearer understanding of the economic and political forces that have come to shape present-day Haiti, it is important to have an historic perspective of this beleaguered country. Hispaniola was colonized by Christopher Columbus' brother, Bartolomeo, for Spain in 1496. He established the capital at Santo Domingo (Dominican Republic) on the eastern side of the island. In 1697, the Treaty of Ryswick ceded France dominion over the western half of the island – present day Haiti. During the eighteenth century, Haiti operated as a slave colony and a leading port of call for slave ships. By the latter part of that century, nearly one out of every three slaves, who arrived in Haiti, died within a few years of reaching the colony.
In 1791, a revolt began against French domination. This revolt was led by François-Dominique Toussaint L'Ouverture (May 20, 1743 – April 7, 1803). Toussaint led enslaved blacks in a long struggle for independence over the French colonizers; ultimately, his movement abolished slavery, and secured "native" control over the Haitian colony. In 1797, following his victory, L'Ouverture expelled the French commissioner Léger-Félicité Sonthonax, as well as the British army; freed the slaves in neighboring Santo Domingo, and wrote a Constitution naming himself governor-for-life.
Between the years 1800 and 1802, Toussaint L'Ouverture - translated from the French, his name literally means "all saints" or "all souls opening" - tried to rebuild the collapsed economy of Haiti and reestablish commercial contacts with the United States and Britain. His rule permitted the colony a taste of freedom which, after his death in exile, was gradually undermined during the successive reigns of a series of despots. His last words were to his son in France, "My boy, you will one day go back to St. Domingo; forget that France murdered your father."
In 1804, the independent state of Haiti was formed and it was declared as a safe haven for runaway slaves. It is important to note here that the United States government refused to recognize Haiti's independence. Sadly, the native population of Haiti is no longer extant; they were eliminated as a result of the Spanish domination that preceded the arrival of the French.
In 1825, King Charles X of France recognized the independence of the country only on condition that an indemnity of 150 million Francs - approximately one-half million dollars - be paid and that an agreement be reached regarding a reduction of import and export taxes placed on French goods; this arrangement was tantamount to extortion. These repayments continued until after World War II. The effect of this agreement was devastating to the Haitian economy in that it represented a mass transfer of wealth from the poor indigenous people of Haiti to wealthy foreigners.
From 1915 through 1934, Haiti was occupied by the U.S. military. The United States occupation of Haiti began on July 28, 1915, when 330 US Marines landed at Port-au-Prince as directed by President Woodrow Wilson. They were dispatched to the island with the express purpose of protecting U.S. corporate interests. It ended on August 1, 1934, during the presidency of Franklin Roosevelt.
Farmer first traveled to Haiti in 1983 while it was under the harsh dictatorship of the Duvalier family. At that time, it was considered to be the poorest country in the western world. Baby Doc Duvalier who was "President for Life" fled the country in 1986. The first attempt at democratic elections was undertaken the following year; the fragile nature of this movement towards democracy was made apparent by the fact that a massacre took place at one of the polling stations.
In 1990, Father Jean-Bertrand Aristide ran for President and on Dec 16, 1990 he won sixty-seven percent of the popular vote. He was a catholic priest who was an avid proponent of liberation theology and believed strongly in the, "preferential option for the poor," reminiscent of the work and mission of Father Romero of El Salvador. He voiced opposition to the policies of Pope John Paul II and Ronald Reagan, President of the United States. As a consequence, President Bush, who succeeded Reagan, funded Aristide's opposition and cut off aid. The paramilitary group Front for the Advancement and Progress of Haiti (FRAPH) rose to prominence and staged a coup on September, 1991 that left one thousand dead. Aristide ultimately returned to power in 1994.
Before the devastating effect of the recent earthquake, the Haitian economy was already in terrible shape. By the year 2000, the entire budget for Haiti, with a population of eight million people, was less than the budget of Cambridge, Massachusetts, a city of 100,000 individuals.
Farmer graduated from Harvard Medical School with an ancillary PhD degree in anthropology. He worked in Haiti for eight months out of every year without pay, serving peasants who had lost their land as a result of the construction of a hydroelectric dam. For the remaining four months of each year, he worked in Boston living in a church sanctuary. He was briefly expelled from Haiti during the reign of the military junta, but managed to sneak back into the country by bribing government officials. In 1994, Jimmy Carter was dispatched by President Bill Clinton to try to persuade the junta to abdicate their pernicious rule of the country.
The tireless energy of Farmer on behalf of the people of Haiti has earned him the affectionate title of the, "poor people's doctor." In 1999, he also worked at the Brigham and Women's hospital in Boston and was the Professor of Medicine and Medical Anthropology at Harvard Medical School.
Farmer's primary concern and professional interest lies in the realm of the relationship between economic inequality and infectious disease. In his mind, many of the premature deaths that occur throughout the world from uncontrolled infectious diseases are a direct result of the mal-distribution of medical technologies. He is never reluctant to fault the rich countries for their failure to address this issue on a global scale, especially his home country, the United States.
On account of his strong commitment to the service of those in need and his passion to do whatever he can to counter the dire effects of poverty, he has created a remarkable community referred to as Partners in Health (PIH) in Zammi Lasante. This complex includes a woman's clinic, a general hospital, an Anglican Church, a kitchen that prepares meals for 2,000 people daily and a treatment center for Tuberculosis (TB). This medical center possesses two laboratories and an ambulatory clinic that serves hundreds of people. One million peasant farmers - in a country of eight million -depend upon this facility. The per capita income of the average Haitian is about one dollar per day. Twenty-five percent of Haitians die before the age of 40. Farmer is so committed to the health and well-being of the people of Haiti that no one is turned away. In addition, PIH helps build schools, water systems and manages a vaccination program with the goals of vaccinating all children, reducing malnutrition and decreasing infant mortality.
In 1993, Farmer was awarded a MacArthur Genius Grant of $220,000 for his efforts. He donated the entire sum to PIH. The following is an excerpt of his acceptance speech on receiving this grant: "The individuals who are living in dire poverty throughout the world may well exceed one billion in number. The suffering, starvation and premature death that is a consequence of this poverty is unconscionable in a world where the wealthiest nations enjoy an abundance and have ready access to a multiplicity of resources that are denied to so many of their fellow humans. In many regards, the scale of this suffering is due to a lack of access to an adequate food supply, appropriate medical technology, education and basic information."
Dr. Paul Farmer has dedicated his life to demonstrate that these horrific conditions can be effectively ameliorated, if not entirely eliminated, by making available to everyone what is currently available only to some.
Enough to Eat Exhibition
AFH will proudly give a report back on this exciting event taking place tomorrow. For more information please visit the following link: http://www.cop17-cmp7durban.com/downloads/Map-Durban.pdf
Trezirea spirituala : viziune alternativa :)
GATEWAYS:
The core principle of freedom
Is the only notion to obey
The formulae of evolution and sin
Leading the way
The rebirth is near compeletion
As we slowly awaken from slumber
The malpractice of the spirit ends
Gateways!
While the gift is once again attained
Gateways!
No rules or restraints are no longer valid
Gateways!
While the ancient future is reclaimed
Gateways
Its all there for the eyes that can see
The blind ones will always suffer in secrecy
For it is the omen
Of what lies submerged - breeding
Untouched within us - bleeding
To receive the light that shines in darkness
The light that shines forevermore
Be the broken or the breaker
Be the giver or the undertaker
Unlock and open the doors
Be the healer or the faker
The keys are in your hands
Realize you are your own sole creator
Of your own masterplan
Artist: Dimmu Borgir
Album: Abrahadabra (2010)
Art & Social Justice School Workshops: Sthokozile High
By Njabulo Ngobese
The last and final stop for the Art and Social Justice Workshops was the Clermont based high school Sthokozile which came highly prepared and excited about the AFH initiative packing an overwhelming 50 students. With the absence of Art for Humanity’s director Jan Jordaan and Human Rights Commission representative Eugene Raphalane, Lungile Dlamini was the head lady in charge as she wasted no time introducing her colleagues to the eager young minds of Sthokozile High. An additional introduction by the school principal as well as his warm welcome gave us the go ahead to proceed with the day’s activities.
A trip to the AFH banner which was located at the school’s wall outdoors, presented the first task for the students. Topaz asked the kids to analyse the art and read the poem on the banner simultaneously. After the completion of the task, the pupils headed back to the classroom where they began engaging in their creative process. Drawing a picture accompanied by a poem that represents the image, Sthokozile’s highly dedicated pupils wasted no time in living out their passion. Wendy Mthembu, Siyanda Ngcobo, Sanele Vezi were one of the students that displayed great talent in their work as their poetry and drawing skills caught the eye of the AFH staff.
Sthokozile students all appeared to be excited about the workshop as they shared a common message of having AFH return again in the near future. Maneli Ndlovu who occupies the Arts and Culture post at the school spoke of some of the challenges they face when it comes to the arts. Lack of resources and facilities to house any art related activities has to some degree demotivated students from participating in art programs. It was however unfortunate that the workshop could only house 50 students with a few more that couldn’t be granted access because of space issues. The presentations of the work done by the Sthokozile group proved to be quite a treat as it combined love, pain & hope both in drawings and in poetry. The experience was quite memorable.
Refreshments were then served and the highlight of the workshop took centre stage. Topaz doing what he does best, delivered one of his best performances yet. His piece received a warm standing ovation from Sthokozile. It was a perfect closing to what has proved to be a series of highly insightful workshops.
Banner:
Artist: Este Macleod (Boy)
Poet: Zandra Bezuidenhout (A Child Dreaming)
(Dialogue Amongst Civilization Catalogue)
Artist: Este Macleod (Boy)
Poet: Zandra Bezuidenhout (A Child Dreaming)
(Dialogue Amongst Civilization Catalogue)
Art and Social Justice Workshop at Ziphathele Secondary
by Njabulo Ngobese
The Ziphathele group proved to be quite a reserved bunch at first. Overwhelmed with the anxiety of finding out what the initiative was about, AFH director Jan Jordaan eased them into the picture as he swiftly introduced the Art for Humanity team and went on to explain their visit to the school. In his brief introductory presentation, Mr Jordaan encouraged the concept of ‘imagination’ and ‘dreams’ amongst the attendants of the Art and Social Justice Workshop. He explained how the two can be merged together to produce artistry both in writing and drawing. Eugene Raphalane of the Human Rights Commission took over after Jan Jordaan as he addressed the full class of art aspirants on the relationship between rights and responsibilities. “With every right presented comes a responsibility with it”. Those were the noted sentiments of Eugene Raphalane who encouraged pupils not to abuse their rights and learn to take responsibility for themselves.
Topaz then took the students outside to the school wall where the AFH banner featuring the works of artist Joseph Madisia and poet Luness Mpunwa was located. The Sound of the African Drum was the art work and poem being analysed by the students. Simultaneously reciting the poem, the pupils grabbed the attention of passing students as they momentarily became the centre of attention at Ziphathele. Each participant of the school workshop gave their personal analysis of the poem with Topaz giving his last thoughts on the piece before everyone headed back to the classroom.
After being presented with tools to unleash their creativity, the Ziphathele group went to work. 14 year old Nonhlanhla Xaba was knee deep in her poetry piece about a man who broke her mother’s heart. She expressed her joy on the presence of the school workshop at Ziphathele.
“The workshop is an opportunity for us to voice our talents. I’m not an artist in drawings but I am in my writings”, says Pamela Sibiya who was also enthused by the presence of AFH and their initiative.
When it came to drawings, Luyanda Mnika caught the eye of our experts with his piece simply titled iKhaya Lakho (Your Home). According to the 17 year old Luyanda, inner guidance is what has propelled him to produce the work he’s done. He went on to express the importance of the school workshop and how much it adds to the upliftment of their passion for art.
The presentations were breathtakingly beautiful. Pamela Sibiya led the pact with her poem I Am A Women followed by Marareni Busisiwe’s piece titled Pollution. Bonginkosi Goba showcased his offering titled Poverty and gave room to Atlang Maletsane who presented her work titled Washa Muntu Omusha. But the highlight of possibly the entire journey of school workshops we had been through was the bravery of Grade 8 pupil Monde Mabizela who disclosed her HIV status with a poem titled Ngiphila Kabuhlungu Emhlabeni (I Live in Hardship in this World). It was an emotional moment that caught everyone off guard as the poem became too much for Monde to read out to everyone. Thanks to the assistance and motherly care of AFH staff member Lungile Gumede, Monde’s heartfelt piece was read out by Lungile.
After all the presentations were completed, refreshments were served to the Ziphathele pupils and were given a dose of that Topaz magic as he delivered a highly charged piece that left the attendants of the workshop yearning for more. We also managed to speak to Ms. Majola who had been supervising the workshop on behalf of Ziphathele. She shared her thoughts on the importance of the AFH initiative and how much it can enhance art amongst the students. “Learners are creative but they need workshops like this to allow their creativity to be set free” as she further elaborated.
Banner: Artwork: Joseph Madisia (The Sound of the African Drum)
Poet: Luness Mpunwa (The Sound of the African Drum)
From the Dialogue Amongst Civilization Catalogue
To view more information on the artwork/poetry presented on the banner, please follow the link here http://www.afhsaportfolio.co.za/joseph-madisia-artist-and-luness-mpunwa-mhlope-poet-namibia/
Homelessness in America
A recent report indicated that there are currently 40,000 homeless in New York City. This is a staggering statistic – this number is equivalent to the entire population of a small town. Given the harsh winters in New York, this is a very disturbing reality. New York is by no means unique in this regard. The following table shows homelessness statistics for the entire nation as of 2009. Please keep in mind the fact that present economic situation has worsened considerably and these numbers are more than likely elevated.
In addition, there are many millions of individuals at a greater risk for homelessness as the following table indicates
Note – These data are taken from the National Report on Homelessness from the National Alliance to End Homelessness
The horrific state of homelessness impacts men, women, children, the old and the young, the mentally ill and even the handicapped. There are, in fact, whole families that are homeless. It is not uncommon for families to be homeless in which the head of the household is employed. In my mind, there is no justifiable reason for anyone to be homeless in America; the suffering that is endured by so many is wholly unnecessary. Consider the extent of the waste evident in the federal budget especially in regards to military expenditures and the ludicrous concessions made to corporations with the help of the legions of lobbyists paid exorbitant sums to extricate concessions from an essentially apathetic Congress. Consider the vast transfer of public wealth to private hands that has transpired within the last thirty years. Consider the corruption that is so evident within local governments. These are governments that often pander to wealth and find all manner of rationales to ignore the plight of so many of their citizens.
The state of homelessness is evidence of the seemingly pervasive cultural indifference to the living conditions of those less fortunate. This is a troubling aspect of American life. It need not be the case, however. This nation is woefully out of balance. What is required is a sense of urgency in meeting the needs of those who are in crisis. What is needed is a serious reevaluation of what we, as a people, collectively regards as important and worthy of immediate attention. In my mind, to ignore those who suffer unnecessarily is to effectively undermine the future.
Art and Social Justice Workshop Chesterville Extension
By Njabulo Ngobese
A warm reception from Chesterville Extension staff members and pupils promised a fruitful outcome on the day’s events as far as the Art and Social Justice Workshop was concerned. AFH was once again excited to engage lovers of art and poetry in an experience that was giving them a chance to express themselves freely without any boundaries or limitations. 23 students at Grade 9 level were going to be the centre of attention during the course of the workshop as Miss Mgadi initiated the day’s program by addressing the participants on this AFH initiative. Jan Jordaan the director of AFH (Art for Humanity) was then given a chance to introduce himself and his team as well as the work they were there to carry out. In his introductory speech, he spoke of freedom and how it can influence one’s thought process when creating their art and poetry. Eugene Raphalane from the Human Rights Commission then took over from Jan as he addressed the Chesterville Extension pupils on the importance of Children’s Rights. Bearing emphasis on Chapter 2 – 28 Section 28 on the constitution, he elaborated on children’s rights to living under a safe and protected environment. He also touched on children’s rights to attaining an adequate education regardless of race or gender. Most importantly, Raphalane noted in his address that with rights comes responsibility.
The Chesterville Extension workshop participants were then led by the AFH team to the banner chosen by the school pupils themselves with artwork from Guto Nobrega titled Yes No & a poetry piece titled The Measure of Things by Sergio Rivero. After analysing the work presented on the banner, a question was then posed to the pupils to give their own personal interpretation of the pieces. Silungile Mqadi viewed the work to be a representation of choice and responsibility. “The use of different colours represents different races and the two dogs are the alter egos of one person and their ‘yes, no’ dilemma. Phelele Gwala also passed thought provoking commentary on the artwork as he made mention of the fact that animals live through the ‘survival of the fittest’ tactic, where as humans have a ‘maybe’ option.
It was back in the classroom where Lethu Langa passed out instructions to the pupils on their required tasks for the workshop. Shortly after, work was in session as the Grade 9 Chesterville Extension pupils took to their drawing boards displaying a full array of creativity in their art and poetry. During the creative session we managed to speak to Ms. N.H Mngazi who informed us about the relevance and importance of AFH’s initiave and how much it means to the workshop’s participants. She also made mention of the importance of art and poetry and the freedom it grants an individual to express themselves.
The presentations of the art work and poetry were kick started by Sthembile Mkhize who delivered a poem titled African Women that was according to him inspired by his mother. “She feeds me with good advice. When I was young, it was my mother that shaped me into what I am today” as Sthembile further elaborated on his heart warming piece. Nothando Ngubo was next in line with an artistic piece that addressed a serious humanitarian crisis on our hands, Climate Change. Nothando explained how pollution has contributed to the social decay in society as one of her family members suffered an asthma attack as a result of cooking on wood. She also made quite an impression with her awareness of the COP 17 summit that will be gracing Durban shores soon. Other students who displayed their work included Sibusiso Bohlela with a piece titled iBhasi, Zwelakhe Mbambo with Facing Problems in Life, Philani Mngadi with My Mind Battle with Earth, Sibahle Shozi – You’re Born Freely, Zama Makono – Future & many more.
After a hard day’s work, the pupils were then served with refreshments as Jan Jordaan gave his note of thanks to Chesterville Extension for their participation in the program.
Banner: Artwork: Guto Nobrega (Yes No)
Poem: Sergio Rivero (The Measure of Things)
(Dialogue Amongst Civilization Catalogue)
For more information on the artwork & poetry presented on the banner please click on the link here http://www.afhsaportfolio.co.za/guto-nubrega-artsit-and-sergio-rivero-poet-brazil/
The Role of Government
The nation is currently politically polarized. The essence of this schism is the perceived role of government. The Democrats have as their central thesis the idea that government needs to be directly involved in meeting the material needs of all of its citizens; while, the Republicans take the position that government's primary function is the security of its people and should not be involved in any other aspect of the lives of its people.
The theoretical divide between the parties is immense; however, in practical terms there is not much difference between them in that the leadership of both parties is wholly dependent upon the financial largesse provided by special interests that, for the most part, represent the wealthy, i.e. the corporate class.
The current ideas regarding the role of government are for this reason terribly flawed. They do not work, for neither viewpoint is grounded upon the unerring commitment to ethical and moral principles. This is the core of the dilemma not only within the borders of the United States, but also in human societies in general. It is the mindless pursuit of national self interest, geopolitical-inspired policies, empire building and a blind and a myopic view of national sovereignty that has led to exorbitant military budgets, the stockpiling of weapons of mass destruction and ultimately war. It is militarism that thwarts and often negates human progress; it is the unbounded use of violence to achieve selfish ends that undermines our collective humanity.
I propose a radically different reason d'être for government. In my mind, the motivating force in government needs to be the global eradication of all the inequities that thwart human progress. Billions of the world's people are suffering needlessly from abject poverty, preventable diseases, avoidable hunger, environmental degradation and political oppression. It is completely unacceptable that the fate of so many human beings is dependent upon their place of origin. These inequities are especially aggravated by the siphoning off of so much of the global wealth towards military expenditures, corporate welfare and by the apparent insensitivity of the affluent class to the plight of the world's people including those who live within their own countries.
There is no real reason why humans cannot collectively create a better world for their own species and, likewise, accommodate and sustain the wondrous diversity of life on the planet. We are in desperate need of a new paradigm to frame human existence. Currently, so much of public policy throughout the world is driven by crazed and, often times, delusional thinking. There is, however, a definite path towards collective sanity.
The primary incentive for change is the unavoidable reality that if the global status quo remains intact, the future for humanity is particularly grim. Short term thinking and analysis especially from the sole perspective of profit and loss has already shown itself to be inadequate and disastrous. At this juncture, it seems quite obvious that beneficial change will be in the hands of future generations. There are numerous signs that a significant proportion of the younger generation has become acutely aware of the fragility of the environment and the severe plight of those less fortunate. They have many tools available to them in terms of information about the world they live in provided by the Internet and they are highly connected with each other globally through the wonder of what is referred to as "social networking." Significant and lasting change is, by its nature, cumbersome and slow, for it must work its way through the hearts and minds of the population. As we have seen on numerous occasions, reform imposed from above is not necessarily the best approach.
There is a deep-seated and persistent hunger that manifests itself globally; this hunger is for a more equitable, just, peaceful and saner world. There are many communities throughout the planet that are working towards this goal in innumerable ways. These organizations are clearly growing in size and number and they are becoming more and more interconnected. If this trend continues, it offers significant hope for meaningful change, for it may ultimately expand the idea of family beyond the rigid boundaries of genetic affiliation to encompass all of humanity.
The White Rose
Within repressive regimes that do not rule at the behest of the general population, any opposition to the policies and beliefs as espoused by their leaders is necessarily seen as a threat to power. Resistance in such cases is treated with unquestioning brutality, and terror is, by necessity, the tool that is used to retain control.
In spite of the unrestrained application of collective punishment exacted by the Third Reich during the brief but disastrous reign of Adolf Hitler in Nazi Germany, there were still instances of overt resistance by those courageous enough to stand up to the extreme brutality and repression. The story of the White Rose exemplifies astounding courage, integrity and inherent optimism about human nature and humanity.
Before Hitler's rise to power in 1933, the German economy was in a terrible condition in part due to the draconian measures imposed as a result of the Treaty of Versailles following Germany's defeat in World War I. For that reason, communism posed a possible threat to the status quo, for it offered an alternative economic model. It was that threat that contributed to Hitler's rise to power. Fascism and communism lie at opposite poles of the political spectrum. Hitler's appeal was in part due to his declarations of the greatness and the superiority of the German people, and his promise to bring security and economic prosperity to them. So strong was the anti-Bolshevist sentiment that twenty million Soviet citizens died as a result of Hitler's war.
At the university in
The members of the White Rose were not naive; they understood the likely consequences of their actions - concentration camp or death. They were idealistic young university students who saw the abysmal future that lie ahead of them if the policies of the Third Reich should continue to prevail; this prospect so horrified them that they felt compelled to act.
The White Rose was the brainchild of Hans Scholl. In many ways his views were informed by his father's influence who felt that the, "First concern of any German should not be military victory over Bolshevism, but the defeat of National Socialism." National Socialism was the political party that espoused fascism as the substantive basis of its social and political agenda.
Hans and his sister Sophie grew up as normal children when Hitler had taken control of the government. Hans was fifteen and his sister was twelve years old. It was a time when Hitler's mesmerizing oratory about the greatness of the German people and the noble and great future that was ahead under his guiding hand was heard by the vast majority of the German people. This had a remarkable impact on young and receptive minds. Hans and Sophie joined the Hitler Youth. At that time, they did not understand their father's serious reservations concerning National Socialism.
This youthful attraction to patriotic fervor, however, quickly faded. Hans' feelings about the rightness of Germany's "awakening," went through a remarkable transformation. According to his sister Inge, "…At this time he was honored with a very special assignment. He was chosen to be the flag bearer when his troop attended the Party Rally in Nuremberg. His joy was great. But when he returned, we could not believe our eyes. He looked tired and showed signs of a great disappointment. We did not expect any explanation from him, but gradually we found out that the image and model of the Hitler Youth which had been impressed on him there was totally different from his own ideal. The official view demanded discipline and conformity down to the last detail, including personal life, while he would have wanted every boy to follow his own bent and give free play to his talents. The individual should enrich the life of the group with his own contribution of imagination and ideas. In Nuremberg, however, everything was directed according to a set pattern. Rebellion was stirring in Hans' mind."
These revelations planted the beginnings of doubt and mistrust. His feelings rapidly spread to his siblings. Their doubts were substantiated when they got the news of the existence of concentration camps. In a state of profound moral confusion, the Scholl children went to their father, seeking some kind of resolution. When he was asked, "Father, what is a concentration camp?" he answered, "That is war. War in the midst of peace and within our own people. War against human happiness and the freedom of its children. It is a frightful crime."
Feeling discouraged by the attitudes of their contemporaries, Hans and his close friends took consolation in an organization of young people called the Jungenschaft that existed in various German cities. Within this group they could exercise their idealistic and romantic notions. Ultimately, these groups became outlawed by the State, for they did not conform to party principles. The disturbing events that surrounded him provoked Hans into an inquiry into philosophical principles. He read the works of Plato, Pascal, Socrates and other philosophers in an attempt to find meaning amid the chaos that surrounded him.
Eventually the time had come to move on to higher education. Hans had plans to go into medicine; this took him to the university in
Hans and his fellow colleagues had discovered a philosophy professor by the name of Kurt Huber, who had a profound impact on them. According to Huber, the Nazi regime was, "not only trampling on the divine order, but also attempting to annihilate God himself." Professor Huber eventually joined the White Rose and was eventually executed by the State.
Sophie soon joined him at the University. Her parents were growing terribly anxious about not only the political climate but the safety of their children. Their fears were not unjustified, for within six weeks of Sophie's arrival in Munich, the first leaflets were distributed.
The following is a brief excerpt from this first leaflet, "…by means of gradual, treacherous, systemic abuse, the system has put every man into a spiritual prison. Only now, finding himself lying in fetters, has he become aware of his fate…" Three additional leaflets were distributed before those who were responsible for their creation, and distribution were discovered, arrested and eventually tried.
According to the trial documents surrounding the indictments of the members of the White Rose as they called themselves, "In the summer of 1942 the so-called Leaflets of the White Rose were distributed through the mails. These seditious pamphlets contained attacks on National Socialism and on its cultural-political policies in particular; further, they contain statements concerning the alleged murder of the Jews and alleged forced deportation of the Poles. In addition, the leaflets contained the demand to 'obstruct the continued functioning of the atheistic war machine by passive resistance, before it is too late and before the last of the German cities, like Cologne, become heaps of ruins and German youth had bled to death for the hubris of a sub-human.'"
Needless to say, all the members of the White Rose and their "accomplices" who were arrested were given the death sentence. It is a human tragedy of no small proportion, especially since what was described so vividly in the leaflets has been shown to be true. Similarly, the dire predictions regarding the fate of Germany if the policies established by the National Socialists were to continue unobstructed all became reality in a very short time. In spite of the tragic ending, these individuals demonstrated a selfless adherence to what they felt was right and displayed a remarkably courageous and non-violent opposition to what they knew to be terribly wrong; this is truly inspiring. It is the kind of behavior that adds credence to the nobility and dignity of the human species.
Dulcele vis al Trezirii
Trezire spirituala... inaltare colectiva de constiinta.. toate acestea, invartindu-se in jurul unei "profetii" mayase despre care oricum expertii au recunoscut mai nou ca a fost interpretata gresit (pe motiv ca, aparent, au citit inscriptia pe dos!). Dar in fine, acestea sunt ideile care starnesc tot mai multa valva pe internet, condimentate mai nou cu evenimentele economice pe care unii le vad ca dovezi ale " actiunii Noii Energii" si ale schimbarii. Pe scurt, oameni tot mai panicati cu privire la viitorul lor (material in special) se agata de o schimbare majora globala care nu va veni nicidecum asa cum vor ei.
Fiind, in cea mai mare parte, calea salvatoare de care se leaga multi oameni lipsiti de speranta pentru ei insisi, trezirea globala nu le va oferi nimic din ceea ce-si doresc de fapt. Aceasta schimbare, marcata de tot felul de profetii care mai de care mai iluzoriu interpretate, vine ca si sansa, nu ca si eveniment impus. Oamenii au sansa sa schimbe mult din atitudinea lor de pana acum, dar nu vor face asta prea multi. Au ales sa ramana blocati in fricile lor si sa astepte o schimbare exterioara care sa-i traga dupa ei, in speranta ca lucrurile vor fi "mai bune". Cei mai multi astfel de amagiti isi mascheaza propriile nevoi materiale intr-o cruciada spirituala de salvare a umanitatii de diversi dusmani mai mult sau mai putin imaginari, transformand ceea ce candva era esoterism intr-un teatru exoteric de proportii.
Privind in lume prin ochii Istoriei, vedem ca de fapt exista aceleasi conflicte ca mai demult, ca oamenii nu se pot intelege intre ei mai bine decat o faceau acum 100-200 de ani, vedem ca de fapt razboaiele si luptele locale se tot intensifica si, cu adevarat, o schimbare spirituala globala nu da semne sa vina. Si, cu siguranta, nu va veni nimic care sa-i scuteasca pe oameni de lucrul cu ei insisi. Ceea ce vine, de mai multi ani incoace, este un nou mediu, noi conditii de evolutie interioara. Aceste conditii nu le impune nimeni, nimanui, ci sunt de fapt foarte subtile, greu de detectat pentru cineva care le tot cauta in locuri gresite. Care sunt aceste locuri gresite ? De la salvatori extraterestri, la mantuitori reincarnati, copii de cristal/indigo/diamant, maestri inaltati si alte astfel de lucruri. Unde nu cauta ? In ei, fara vreun ajutor exterior. Acestea este si motivul pentru care cei mai multi nici nu vor atinge macar in adancul lor aceste noi conditii de evolutie. Ei spera la un Dumnezeu , un Maestru sau o "energie" care-i va impinge spre mantuire sau schimbare, fara ca ei sa faca mare lucru pentru propria evolutie. Mai spera, citind carti si purtand discutii elevate pe temele din carti, ca astfel ating stari inalte de constiinta, care vor schimba toata realitatea lor, si viseaza la utopii care, uneori, chiar cred ca le-au realizat in ei. Insa aproape intotdeauna, aceste realizari "spirituale" servesc in scopuri strict materiale sau pamantene in general: bogatie, comfort, o viata mai buna in corpul acesta efemer, relatii sociale mai intense si cu mai multa lume, un job mai bun, o familie mai multumita si placeri de alte feluri. Cati ar calca peste toata placerea si confortul lor pentru telul ultim de acumulare a cunoasterii spirituale autentice care transcende mintea si viata in trup ? In cuvinte/teorie, multi probabil. In practica, extrem de putini. Cat timp scopul spiritual al majoritatii se restrange doar la aceasta viata, noile conditii de evolutie ii vor ocoli in continuare.
Cel ce mimeaza ca este pe o cale spirituala constienta, face asta pentru ca nu a cunoscut niciodata ce inseamna sa fie pe o astfel de cale in mod real. O mimeaza, si o construieste frumos, pentru ca la fel ca si Ego-ul sau (identitatea sa pamanteana), trebuie sa fie construita dupa chipul si asemanarea cailor spirituale constiente ale adevaratilor practicanti. Astfel, devenind vegetarieni, promovand iubirea prin fraze emotionale preluate din carti, adoptand obiceiuri orientale sau schimband reactiile lor naturale cu unele " adecvate" unei persoane trezite, au impresia ca intr-adevar s-au schimbat. Ceea ce le lipseste insa acestor cai goale este suflul "vietii" cailor reale, asa cum lipseste unei statui viata care se afla in corpul uman viu. Amagirea este mare, puternica si, de obicei, foarte durabila. Cei mai multi nu renunta la ea, pentru ca este unica lor salvare (in proprii ochi) si o protejeaza cu strasnicie. Insa constienta autentica nu este construita, nu este mimata. Ea este traita ca si o lumina ce vine din interior si dezvaluie tot mai multe adevaruri in viata unui om, adevaruri pe care nu le va fi citit de nicaieri, pe care nu trebuie sa le mentina vii printr-o zilnica repetitie a unor lucruri. Adevarata cale spirituala constienta nu are nevoie de vointa omului pentru a exista, dar are nevoie de atentia acestuia pentru a putea fi pusa in practica.
Si este evident ca exista o multitudine de astfel de mimi, de initiati falsi, "maestri" de iluzii si profeti impostori care se grabesc sa "educe" multimile intr-o noua ordine spirituala a celor falsi, promitandu-le daruri si puteri, schimbari si inaltari de constiinta pe care ei nici macar nu le-au cunoscut vreodata cu adevarat. Se lasa amagiti de cateva puteri asa-zis spirituale pe care oricum si le poate dezvolta fiecare om daca are baza informationala necesara si indeajunsa vointa sa se antreneze (potentialul existand latent in fiecare din noi, nu doar in cei cu "misiuni speciale"). Iar cei mai multi, care considera ca doar cei privilegiati pot sa aiba astfel de abilitati (de multe ori fiind de fapt trucuri, iluzii, autosugestii sau alte astfel de metode), ii vad pe acesti oameni superiori lor, si astfel demni de o ascultare si supunere pe care nu o merita.
Sunt destui din popor care schimba o religie dogmatica si care forteaza la ignoranta, cu o credinta la fel de limitativa, doar din credinta superstitioasa ca prin sacrificiu si schimbare radicala se vor "purifica"... De exemplu, in cazul acestei credinte pornite din New-age, se deviaza fie in politeism (zeificarea inconstienta a unor asa-zis maestri spirituali inaltati sau a unor fiinte ipotetice venite din alte parti ale Universului), fie intr-un cult spiritual al stramosilor puternic presarat cu inventii imaginare tratate ca si adevaruri istorice, sau intr-o forma de misionarism si participare la fel de fel de misiuni spirituale nationale sau mondiale. Si lista continua.
Traim intr-o perioada a amagirilor, nu a revelatiilor. Pentru ca, cu adevarat, nu s-a revelat nimic sufletelor oarbe ale acestor oameni, ci doar li s-au umplut mintile si emotiile cu lucruri pe care nu credeau vreodata ca exista, si pe care (datorita acestei noutati) le considera ca fiind semne ale schimbarii globale in constiinta. Si, datorita sperantei ca totusi nu se amagesc, acestia continua sa caute motive ca de fapt ceea ce ei viseaza (sustinut de probabil mii de alti visatori) este real si nu o minciuna. Cat timp aceasta frica de iluzii continua in om, acesta nu va gasi Adevarul. Cat timp doar cauta explicatii care sa sustina, nu sa testeze lucrurile marcante din aceasta asa-zisa "trezire spirituala globala", cat timp cauta doar scuze ca sa continue pe calea pe care au pornit, suferinta lor nu se va termina ci se va amplifica enorm. Pentru ca orice minciuna pana la urma pica si omul o va vedea ca pe o mare amagire, in viata asta sau urmatoarele.
2012 nu va aduce nici o schimbare spirituala cu adevarat, ci doar una in mintile oamenilor si vietile lor fizice, cel mult. Cruda le va fi trezirea autentica, pentru o parte din oameni, cand vor vedea ca sunt la fel de goi si de prinsi in materie ca mai demult, desi ar fi trebuit sa fie salvati sau mantuiti de cine stie ce promisiuni desarte...
Apocalipsa, termen care defineste o perioada de revelatii, nu putem spune ca se manifesta acum pentru toti. Apocalipsa nu este sfarsitul lumii, cum a fost depictata de atatea ori, ci o suma de ani in care oamenilor li se vor revela mult mai multe lucruri despre propria natura si Creatie. Aceste revelatii ar fi facute in principal prin accesul mai mare pe care oamenii l-ar avea in propria constiinta, sau cel putin mai mare decat pana atunci. Dar nimic din Apocalipsa nu va fi impus oamenilor si nu este niciodata oferita cunoastere adevarata fara ca omul sa faca un efort pentru acea cunoastere, o schimbare autentica in gandirea si actionarea lui. Cei care mimeaza, pe ei se inseala in primul rand.
Insa este greu, ca intr-o astfel de perioada, sa se realizeze o schimbare autentica in mentalul omului, in felul cum isi traieste viata, datorita fluxului imens de informatii care ii asalteaza zilnic pe oameni. De la televizor la internet si carti din librarii, cursuri si conferinte pe teme spirituale, nu toate sunt autentice doar pentru par sa contina cateva dovezi (cele mai multe tinand de fapt de impactul emotional intr-o constiinta nesigura). Un maestru arcas nu e maestru doar pentru ca stie sa traga cu arcul. Insa cei mai mult oameni, nestiutori si lipsiti de experienta, pica in capcana celor care prezinta mici abilitati "paranormale" (cu toate ca naivilor li se par majore), si de acolo greu ies. Si asta pentru ca nu vor, pentru ca se vor tine cu dintii de acele "adevaruri", de frica sa nu piarda ceva ce au castigat... nestiind ca o stare de constiinta cu adevarat elevata nu se poate pierde, nici nu se castiga/cumpara/primeste; ea doar se descopera in adancul fiintei.
Father Romero
Oscar Arnulfo Romero Galdamez, Archbishop of San Salvador, was born on August 15, 1917 in Ciudad Barrios. He was assassinated on March 24, 1980 in the midst of celebrating mass. During the last three years of his life, he devoted himself tirelessly to the service of the poor and oppressed. This was a significant departure from his earlier career in the priesthood. He was at that time a different person; he was severe in manner and his spirituality was focused upon the institution of the church, its teachings and dogma. He did not have any quarrel with the repressive policies of his government.
At that time, the government of San Salvador was under the directorship of General Molina, who led an ultra-conservative right wing government. Molina was so confident that Father Romero was a man he could deal with that he promoted his candidacy for the office of Archbishop. The Vatican chose Romero over the apparently more radical Bishop Rivera y Damas. The radical transformation that would later take hold in Romero's mind would ultimately arouse the concern of the Salvadoran government, the U.S. State Department and the Vatican, for he became an eloquent and charismatic spokesman for the people, especially the downtrodden.
In the final months of his life, his passion for social justice, encapsulated within his pastoral messages, was heard directly throughout Central America, Columbia, Venezuela, Argentina and Uruguay. His letters and homilies, continue to be translated to this day.
On February 3, 1977, Oscar Romero, Bishop of Santiago De Maria, was appointed Archbishop of San Salvador. This was a crucial appointment for Romero, for the country was in the midst of a wave of government-sponsored repression spawned by an attempt to enact some modest land reform measures. Molina came to power in 1972 as a result of an election that was considered by many to be fraudulent. At first, Molina attempted to placate the reformists by approving the First Project for Agrarian Transformation.
Prior to Molina's election, the Legislative Assembly attempted to appeal to the growing demand for land reform from the people of San Salvador by convening the National Agrarian Reform Congress. At that time, the majority of arable land was in the hands of a small population of wealthy individuals – a pattern that could be found throughout the region. The goal of land reform was to break the land down into smaller parcels and redistribute it so that a far greater proportion of the population could own and work the land. The congress included representatives from the government, the opposition, labor, and business groups. The delegates determined that landholdings above a certain size could be expropriated under the nation's constitution; this was a definitive call for expropriation. Although the work of this congress was only to make recommendations, it made the wealthy land owners particularly anxious, especially given the fact that in 1970, the Chilean people democratically elected Salvador Allende, an avowed communist, as their president.
When Molina was elected – the legitimacy of his election was held in serious doubt -, the dramatic changes proposed by the National Agrarian Reform Congress were essentially abandoned and replaced by proposals that were, in fact, small and not terribly significant. Nevertheless, the ruling oligarchy felt pressure from the landowners and ultimately cancelled the project entirely on October 19, 1976. This was soon followed by violent repression. A significant aspect of the government's reaction was the persecution of the church.
Molina was eventually replaced by General Romero who assumed power on July 1, 1977, and immediately dispensed with any attempt at agrarian reform and openly backed the financial and agribusiness interests. His regime was marked by harsh repression against those who pushed for reform. This period was also marked by the rise of the infamous death squads that led to the "disappearances" of great numbers of people. On November 25, 1977, the Law of Defense and Guarantee of Public Order was passed. This law legitimized the arbitrary imprisonment of opponents, the use of torture and the suppression of public meetings.
The event that marked Father Romero's transformation, which he personally viewed as a conversion, was the assassination of Father Grande along with his two companions as he was on his way to celebrate mass. This event represented an attack on the pastoral approach of the church with its preference for the poor, for Father Grande had been a key figure in the movement for apostolic renewal in the archdiocese – a proponent for the application of Vatican II to the Salvadoran church.
The Second Ecumenical Council of the Vatican, or Vatican II, was the twenty-first Ecumenical Council of the Catholic Church. It opened under Pope John XXIII on October 11, 1962. At that time the Catholic Church was faced with a world in a state of flux where dramatic social, cultural and economic changes were occurring throughout human societies. Pope John made it clear that it was time for the church to adapt to the new world. As a result, Christians outside the church were encouraged to send observers to the Council. This unprecedented action was met by universal approval.
Following the disturbing news of the assassination of Father Grande, Romero began to speak out eloquently for the poor and against repression. He once stated that, "These days I have to walk the roads gathering up dead friends, listening to widows and orphans, and trying to spread hope."
We will examine in some detail the contents of three of his pastoral letters that provide clear insights into his thinking. The first pastoral letter entitled, The Easter Church was written on April 10, 1977. It was essentially Romero's way of introducing himself to his people. In this letter, he embraced Liberation Theology that was inspired by the conclusions reached by Vatican II. In it, he quotes from a meeting of the bishops of Latin America in 1968. "We are on the threshold of a new epoch in the history of our continent. It appears to be a time full of zeal for full emancipation, of liberation from every form of servitude, of personal maturity, and of collective integration. The church cannot be indifferent when faced with a muted cry that pours from the throats of millions of men, asking their pastors for a liberation that reaches them from nowhere else." He goes on to say, "Hence, when preaching liberation and associating ourselves with those who are working and suffering for it, the Church is certainly not willing to restrict her mission only to the religious field and dissociate herself from man's temporal problems." This represents a significant statement with powerful political implications, and obviously posed a significant threat to the established order.
The second pastoral letter entitled, The Church, the Body of Christ in History deals essentially with what Romero perceives to be the church's contemporary mission. In it he states, "The church looks upon the world with new eyes, it will raise questions about what is sinful in the world, and it will also allow itself to be questioned by the world as to what is sinful in the church." He goes on further to state, "This preference of Jesus for the poor stands out throughout the gospel. It was for them that he worked his cures and exorcisms; he lived and ate with them; he united himself with, defended and encouraged all those who, in his day, were on the margin of society, whether for social or for religious reasons: sinners, publicans, prostitutes, Samaritans, lepers. This choice of Jesus to be with those who are marginalized is the sign that he gives to confirm the content of what he preaches: that the kingdom of God is at hand." With this statement, Romero clearly establishes his affinity for the poor and marginalized, and proclaims an activist mission. This kind of declaration was particularly disturbing to those in power.
Finally, in his third pastoral letter entitled, The Church and Popular Political Organizations, Romero clearly aligns himself with political organizations seeking social justice; these were the same organizations that were under attack by the security apparatus of the State. In this missive, he unambiguously states that, "We want simply, in this section, to restate the right to organize and to denounce the violation of that right in our country." Furthermore, he denounces the use of violence, especially against those who seek to organize in response to the repressive policies of government. He also takes issue with violent conflict between various campesino groups clearly taking a stand for peace and against violence regardless of the perpetrators.
The power of his ideas resonated not only with the poor of San Salvador but throughout the region. He was perceived as a real threat to the established order and was ultimately silenced for his activism. His words, however, still live on, and his message continues to resonate within the hearts and minds of those who suffer at the hands of the powerful.
Chesterville Secondary School Workshop
By Thireshni Sanasy
The first Art and Social Justice workshop hosted by Art for Humanity at the Chesterville Secondary school on the 12 October 2011 proved to be a great success.
The Workshops which are an annual event, was funded by the eThekwini Municipality for Celebrate Durban which is a festival hosted by the Municipality for Heritage month. The Art and Social Justice workshops which were previously called the School Banner workshop, consists of a large banner being posted on the schools building. At Chestervill Secondary the banner consisted of the artwork by Joseph Madisia and poem by Luness Mpunwa both entitled ‘The Sound of the African Drum.’
The workshop began with AFH Director Jan Jordaan giving a brief introduction to the 36 learners who participated in the workshop. The learners ages varied from 13 to 17 all belonged to Grade 9. Malethu Langa, a facilitator at the workshop and 4th year fine art student at the Durban University of Technology addressed the learners on the power of art and poetry and how through the medium of art, human rights can be advocated. Eugene Raphalane from the South African Human Rights Commission then took the floor, informing the learners in their home language (Zulu) about their rights and how they have a responsibility to not only know their right but also respect them. The interested learners had many questions for Raphalane and were keen to learn more about their rights.
Learners were taken outside to where the banner was placed, where workshop participant, Nosipho Khomo (16) recited the poem to the audience followed by Poet Topaz who began interacting with the students to hear their views on the message portrayed through the ‘The Sound of the African Drum.’ Learners were not afraid to voice their opinions; one learner pointing out that the sun in the image could be used as a metaphor for ‘The light at the end of the tunnel’ as the artwork symbolizes the unity of Africa.
The students were then taken back to the classroom and split into two groups of 18 where one group did drawing whilst the other wrote poetry, after 15 minutes, the groups’ swapped activities. During the workshop AFH Journalists, Thireshni Sanasy and Njabulo Ngobese interviewed, photographed and filmed the learners. The workshop allowed the learners to freely express themselves and their work varied from the portrayal of their own emotions to social injustices that worry them. Arts and Culture educator at Chesterville Secondary Mrs Thipe, said, “I think this kind of workshop will allow the learners to express themselves in art and poetry. Learners need to be skilled in poetry and art, it is vital. They have to design whatever elements there are in poetry and art so that their own feelings can be expressed through the different mediums.”
During the workshop learners seemed eager to express themselves, and many enjoyed the activities given to them. 15 year old Smangale Shezi wrote a poem entitled ‘The motivation’ expressing her own values and writing about the effects of motivation on an individual and the necessity of it in a person’s life. Shezi said, “I like motivating those around me because I am very motive and I know its power.”
Other learners focused on the negative aspects that effect human society such as HIV/AIDS. 14 year old Sbusiso Zungu wrote his poem on how it is vital for people to be aware of the epidemic. “I want everyone to be informed about HIV Aids. People have a choice.” Zungu added that he thoroughly enjoyed the workshop and had learnt about how important freedom is from the banner placed on the school building.
During the workshops students also took the drawing aspect seriously, and many drew images that had a deeper meaning or metaphor. was about the fact that South Africa is being “sold” to other countries and that injustice is rife among us. Shinga said, “I chose to draw about the African Nation because we just experienced Heritage Day and money deals with the African Nation being sold to other countries which isn’t something any African person would feel good about.” Mondli Magaqo (16) also decided to draw about South Africa. Entitled “Vuka Afrika Shaya Izanla” was an image of the sun, a hut, a river and the mountains. Magoqo said that it was a metaphor for the fact that when the sun rises, light comes in and people need to wake and go to work, Magaqo said, “I drew the sun because lots of people need to go to work, and it is the sun that brings in a new day, so a new day of work.” He added that he got his inspiration of the picture from “The Sound of the African Drum” by Jospeh Madisia on the school banner. “Just like the sun brings in light on the banner picture, the sun in my picture also brings light and a new day.”
The learners then presented their work to the class. 8 of the learners individually took to the stage and presented their art to the class, whilst reciting their poem. The depth of which the learners wrote was indescribable. 17 year old Snethemba Lukshozi presented her poem, instilling the belief in her fellow class mates, that ‘love has no shame’. Nonjabulo Zondi (15) was passionate in her presentation of the importance of a person’s name, and how she is and always will be proud of her own name.
The workshop concluded with Topaz reciting more poetry to an audience of awed learners.
To view more information on the artwork/poetry presented on the banner, please follow the link here http://www.afhsaportfolio.co.za/joseph-madisia-artist-and-luness-mpunwa-mhlope-poet-namibia/
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