For the
last 7 months M23 (a Congolese rebel or army mutineer group) has been a hot
topic among those who follow the political banter in Africa’s Great Lakes.
The gist of the banter comes from UN and
the Western Non-Government Organizations and media accusing Rwanda and Uganda
of being the hidden driving force behind M23.
Many also accuse M23 of human rights abuses such as recruitment of child
soldiers and systematic rape.
The Rwanda
and Uganda governments have consistently denied their support of M23.
Independent media voices from Africa’s Great
Lakes have generally pointed out the vulnerability of Rwanda with the
Interhamwe (perpetrators of the 1994 Rwanda Genocide) still on the loose in
Eastern Congo, and the lack of both moral authority and pragmatic common sense
from the UN and associated Rwanda and Uganda accusers.
On Tuesday, November 20 M23 captured Goma, the
capital of North Kivu, Congo. This has great significance due to several
factors. One is Goma is the next door /
twin city of Rubavu (Gisenyi) Rwanda.
Another is that Goma is a very busy airport, supply center, and mineral
export hub. Lastly, it signals a shift
of M23 from a rural based guerrilla army to one with the possible intent of
governance. The capture of Goma
quickly created twitter banter. Though
the capture was a military maneuver with associated violence most of the news
coming from Goma by both traditional and social media report Goma quickly
returning to business as normal. For
observers of history Goma in late November 2012 sounds quite similar to National
Resistance Movement (NRM) controlled Uganda before January 26, 1986 – peace is
quickly restored; offers of reconciliation are offered to police, bureaucrats,
and former armed enemies; and M23 seems to have its sights on taking more
territory with a hope of a greater share in Congo’s governance.
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| Democracy thrives in church reception conversations |
I’m writing not to add any more
political commentary. I’m writing as an
amateur historian, and as a marginally experienced in Africa’s Great Lake’s
church planting pastor and missionary.
Some of my better advisors in the region remark that the most
influential conversations in our region happen in school cafeterias and dorms
plus Ntinda’s pork joints, and Kigali’s bars.
Their belief is that the free flowing exchange of ideas in social
contexts lays the true foundation for enduring democracy. They also add that agreements reached
through informal debate provide the substance of consensus that becomes
national policy.
I add to their social insight that
church receptions also provide one of the enduring conversation points as
policy is crafted. In fact, many times
pastors become aware of matters that require great wrestling with the
paradoxical virtues of confidence and transparency. Thus it seems appropriate for me to add to
the discussion the substance of many years of Congo conversations I’ve heard
and observed in church receptions (lobbies).
THIS IS OUR FAMILY
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| Weddings display our heritage of unity |
One of
my missionary mzee (wise elder statesman) once told me to watch the cars in
parking lots of urban churches. He
pointed out cars tell us many things.
One is the origin and social reach of those attending church
functions. I’ve repeatedly noticed
Congolese license plates at weddings and funerals that take place in Rwanda and
Western Uganda. Many of the extended
families in Eastern Congo, Western Uganda, and Rwanda have intermarried for
generations. The borders between these
nations have economic and political significance. However; historically, culturally,
socially, and spiritually the nation-state borders are largely irrelevant.
Historians
write of the kingdoms of the interlacustrine area—i.e., the region bounded by
Lakes Victoria, Kyoga, Albert, Edward, and Tanganyika. As European explorers reached Africa’s
Great Lakes they found well organized and powerful kingdoms. These kingdoms’ history was told orally so
there is some debate about the kingdoms origins. However, it is obvious that these kingdoms
had some ebb and flow of influence. At
times the kingdoms were at war. At
times the kingdoms were at peace.
During seasons of peace the leading families of different kingdoms
intermarried. During times of war families
found refuge in neighboring kingdoms. Thus many conclude historical leadership in
Africa’s Great Lakes is in many ways the stories of broad extended families.
One of
the leading historical kingdoms in Uganda was Bunyoro-Kitara. The histories of Bunyoro’s neighboring
kingdoms frequently mention in their origins Bunyoro. Many Banyoro will interpret their kingdom’s
ebbs and flows to have reached deeply into Eastern Congo. I’ve been surprised to listen to Runyoro
speaking missionaries who return after a visit to Eastern Congo with stories of
their surprise at how many Runyoro speakers they find in Congo. Social patterns from marriages and
linguistic proficiency make church conversations about Congo conclude, “This is
our family.”
Rwanda
was another of the historical influential kingdoms in the interlacustrine
region. Rwanda historians will tell of
the Rwanda kingdom reaching at times deeply into Eastern Congo. There is some debate about whether the reach
was completely under the Rwanda kingdom’s control. However, it is obvious that Kinyarwanda
speakers migrated into Eastern Congo and took on new descriptions of themselves
with names such as the Bafumbira and Banyamulenge. The Kinyarwanda speakers of Eastern Congo
can be described as both Tutsi and Hutu.
Kinyarwanda speaking missionaries remark that when they visit Eastern
Congo they are struck by how much Kinyarwanda they find being spoken in heart
conversations in homes and churches.
Again, social patterns from marriage and linguistic proficiency make
many church conversations about Congo conclude, “This is our family.”
Our
Balokole (Saved / Evangelical) history in Africa’s Great Lakes tells of
beginning in the East African Revival of the 1930’s and 40’s. From a relatively isolated outpost of
Gahini, Rwanda the Revival spread. Our
grandfathers were missionaries who started churches and schools in Eastern
Congo. Some of our historic churches (Episcopal
/ Anglican) hierarchies once governed Eastern Congo in the same Diocese that
governed Western Uganda, Rwanda, and Burundi.
Thus it is quite easy in our church conversations about Congo to
conclude, “This is our family.”
THESE ARE OUR SONS
Many of
us in Africa’s Great Lakes have a deep fear of soldiers. Our fear was developed by suffering at the
hands of the soldiers employed by Idi Amin and Milton Obote in Uganda. Yet, another season of soldiering burned
deeply into our emotional bank accounts.
Those seasons were of the safety and discipline that came when the
Museveni’s National Resistance Army (NRA) captured ground in Uganda. Another season was when the Rwanda Patriot
Front (RPF) stopped the Genocide in Rwanda.
We know those soldiers as our sons, brothers, uncles, fathers, and
friends. Those soldiers are our family
so we know they have failings. Yet,
while our memories are of Amin and Obote’s soldiers terrorizing us at road
blocks many of us can’t remember NRA or RPF soldiers ever treating us like
prey. They are our sons. We are at peace when they are near. (Yet, I recognize that some in my community
have had different experiences with NRA and RPF soldiers. In no way, do I seek to deny or minimize
their experiences. My intent is to
display that the soldiers of our region our part of our broader community.)
Some of
us have memories of growing up in Congo in relative peace. Then after the Genocide of 1994 our lives
became chaotic and our safety was threatened.
Our sons rescued some of us.
We continued
to watch Congo with fear. The
Interhamwe and their military weapons had found safe harbor in Congo. At times our borders were crossed and our
family terrorized by the Interhamwe.
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| Soldiers were once children and have children |
I
remember in March 1997 being on furlough in the USA. CNN was broadcasting live of Mobutu’s Zaire
(now Congo) capital, Kinshasa falling to rebels. A CNN reporter with entering rebels in the
background said, “There are rumors of Uganda and Rwanda soldiers being part of
the rebels toppling Mobutu.” I heard
the rebels in the background speaking Kiswahili mixed with Kiganda accents. I knew the rebel soldiers were our
sons. I giggled at CNN naivety, but
thanked God that our sons had taken Kinshasa.
I hoped they would bring peace like they had done in Kampala in 1986 and
Kigali in 1994.
For
years we’ve been dumbfounded. We’ve
prayed. We’ve learned a few
things. We’ve at times been
disappointed in our sons. Yet, we’ve
believed the best in our son’s intents.
At times someone asked us to pray for a nephew or grandson serving in
Congo. We know that our leaders tell
stories a little different from our auntie’s interpretation, and we’re ok with
the differences. We pray for our sons. We trust God to make things right in time.
Congo
has not settled down despite both our regions and our world’s leaders’ best
attempts. In fact, we remember that
even American and British tourists have been murdered when our sons didn’t
succeed in their military maneuvers in Congo.
The massacre of American and British tourist in Uganda’s Bwindi national
park in March 1999 burned deeply into my emotional bank account. We want our sons to find success in Congo.
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| American Bomber Pilots in World War 2 |
My
first pastorate in the USA had several bzee who were bomber pilots in World War
2. Some whispered that they were war heroes, but
the bzee always dodged the compliment.
Over time I learned a few things.
To be an Allied bomber pilot flying over Nazi Germany required great
courage and skill. Many did not return
from the missions. Recently, I’ve
learned that there was great debate about the bzee’s missions. Their leaders concluded that to most
quickly end the war they must bomb German cities to break German morale and
also destroy the German war industry.
The bombings killed thousands of German civilians. The
History Channel documentaries show photos of German children’s corpses after
the bombings of German cities. Many historians with great ethical wrestling
concluded the bombing of German cities saved Allied lives and with the Holocaust
in progress prevented the world from falling into a new Dark Age. Yet, if history had gone a little different
my heroic bzee could be labeled war criminals.
Thus in
church receptions we conclude many of these soldiers in Congo are our
sons. In the American Civil War,
General William Sherman remarked, “War is hell.” We agree.
War is about death and destruction.
We know our sons have seen and done terrible things. Yet, we hope our sons will be shown in
history to have been agents of justice and peace. We continue to pray for our sons in church
reception conversations about Congo.
SLAVE TRADERS, COLONIALISTS, THUGS, SPIES, AND GENOCIDAIRES
(OR WHO HAS THE MORAL AUTHORITY TO SPEAK?)
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| Gossip magazines or Congo history books? |
Congo’s
history reads like the magazines in a USA supermarket checkout line – drama,
drama, and more drama. No good guys exist. Moral authority is a possession of almost none. It is
little wonder that our region’s leaders are angry when outsiders lecture
them. It is also little wonder why our
independent media leaders portray the UN and their allies in the Congo
discussion as lacking pragmatic common sense.
In
church receptions we heal from the wounds of history. We talk.
We pray. We trust another day is
coming. Yet, we’ve got to live in the
here and now and day by day.
Our
Congolese history bank remembers that the some of the first foreigners to enter
our region were slave traders. We’re
ashamed that some of our kingdoms participated in the slave trade. Yet in Ankole, Rwanda, and Burundi slave
trading was difficult. In Rwanda slave trading
became impossible. The slave traders
circled some of our kingdoms and set up shop in Eastern Congo.
Then
came the Belgian colonialists. The
British were far from perfect colonialists, but in the oldest parts of their
cities we find schools, churches, and administrative centers. In old Belgium colonial cities we find
churches, administrative centers, and prisons. The
Belgium colonialists exploited Congo’s mineral and people resources without
building enduring institutions and infrastructure.
Congo
independence came with great turmoil, but also hope. Then Congo’s first Prime Minister, Patrice
Lumumba was assassinated by the CIA.
Some of our parents were friends with Lumumba. We can’t forget the betrayal of our hope.
Mobutu
followed Lumumba and ruled with a corrupt clique of thugs. In the end Mobutu sheltered the thugs of all
thugs – Genocidaires. Now Kabila continues the sins of Congo’s fathers.
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| One of the last photos of Congo Prime Minister, Patrice Lumumba |
The
voices that banter with our regions leaders lack a basic message we hear preached
in our churches – repentance. In
churches we read of brave men and women who had the courage to acknowledge both
their sins and the sins of their fathers.
They deeply grieved over their past and present failures. Then these both humble and courageous people
of the past repented. The not only
apologized they changed their behavior.
They ceased to do the same old bad behaviors over and over again. They did good things. They brought enduring change.
Quite
frankly in church receptions we remark that those who banter with our region’s
leaders over Congo have absolutely no moral authority. Until they repent we in church receptions
will simply not listen to their banter.
THIS IS OUR COMMUNITY
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| M23 Facebook Cover Photo |
Facebook
and twitter document our community’s conversations. M23 has a Facebook page. A few weeks ago it had around 1,400 likes
with 3 of my Facebook friends who are fans of M23. I suspected many in my community see M23 as
our family and sons, but are too timid to publicly document their relationship
web. As M23 took Goma the M23 Facebook
page went bonkers. The M23 Facebook
page this morning has 6,448 likes and 20 of my Facebook friends like M23.
M23 has
failings. However, M23 is our community.
I
anticipate someday I’ll meet M23 leaders.
I suspect I’ve probably already met a few at funerals and weddings. The faces on the M23 Facebook page look
familiar.
When I meet
M23 leaders they may be recognized leaders in Eastern Congo. I’ll do what my bzee taught me to do. I’ll try my best to become their
friend. I’ll pray. They’ll check my references. They’ll find I’ve got failings. Yet, they’ll also find I’ve used my pastoral
wealth to build churches and schools. I’ve
preached justice and reconciliation.
Hopefully, I’ve lived it. If
given an opportunity I’ll call M23 my community and labor with them to build
churches and schools. After all, our
Revival grandparents did the same in Eastern Congo. Why not try again?
In
church receptions Eastern Congo is our community.
IS PARTITION POSSIBLE?
Our
government leaders can’t always be as candid as we are in church
receptions. They must be
diplomatic. They also must play by the
rules of the international community. In church receptions we can say anything that
we can explain with an open Bible.
That makes our conversations very lively. Sometimes we have unrealistic dreams, but in
the freeing world created by an open Bible we can say what our government
leaders can never say in public.
Congo
is a mess. It’s been that way for
generations. Kinshasa has shown over
and over again it is unable to govern Eastern Congo. Our Congolese community has suffered over
and over again.
We
enjoy it when the Congolese visit our churches. They are the best musicians in our
region. We’ve noticed those from Eastern
Congo can sing in Lingala. Yet, they
prefer Kiswahili. Lingala is the
language of Kinshasa. In the East of
Congo after our shared vernaculars are spoken the preferred trade language is
our shared Kiswahili.
The
first Americans who traveled through our region diaries remark that Eastern
Congo is culturally, linguistically, and socially more like East Africa than Kinshasa.
Maybe,
the answer to our Congo community can’t be stated by our government leaders?
The
Congolese refugees in our churches have at times suggested to us that the
partition is the answer to Congo. They
point out what we’ve noticed in our church receptions for years.
We in
church receptions believe all men are made in the image of God. He places within men and women creative
ideas that bring enduring solutions. Can
our church reception conversations about Congo be discussed as policy?
