One perspective on Solidarity with Africa

There is danger inherent when privileged academicians attempt to speak for those who have been harmed the most by colonialism, imperialism, and globalization.  Yet, Mark Taylor provides a framework for authentic advocacy from a position of relative privilege.  His “four modes of authentic advocacy” include: 1) acknowledge the problem and the risk of objectification; 2) resist the exploitation of the subordinated in our own social location (practice what we preach); 3) realize that our own freedom and wholeness is at stake; and 4) embrace the mystical dimension at the heart of authentic advocacy (advocating for the subaltern ruptures and reorients our own sense of identity and reality).[1]  Taking these warnings to heart, I will use them to frame my thoughts on the theology of solidarity between African Christian leaders and myself.             

Many of the problems and conflicts within Uganda and Rwanda today are remnants of well meaning missionaries and colonialists.  Hutu’s and Tutsi’s, Acholi’s and Bugandan’s are divisions created largely by outsiders who objectified indigenous populations and classified people to fit their own stratified societies.  A post-colonial approach to solidarity must first recognize the inherent danger of translating the problems and inadequacies of our culture and imposing our ways of working, thoughts, values, and theologies upon people who have their own beliefs, histories, traditions, cultures, and values.  We must lay aside every thought of superiority and suspend our judgments in order to open ourselves to authentically mutual relationships.             

Second, we should pay particular attention to the similarities between the problems in Uganda, Rwanda, and other two-thirds world countries and the systemic problems that exist back home in our own country and communities.  We should admit the corruption in our institutions (including our Churches), the persistent poverty in our backyards, the intolerance and hatred, the violence between racial and ethnic groups (the vestiges of the effects of divide and conquer in our own social location).  We must be willing to speak truth to power from our own pulpits, and in our own social locations, before we ask African leaders to step forward and take similar risks in their contexts.          

Thirdly, we should recognize that we are not only there to assist those who are less fortunate.  Our problems are inextricably connected.  We share one fragile earth and whatever befalls our brothers and sisters in Africa, affects us as well.  Traveling through Africa I became deeply aware of my own human frailty.  I am not sure that I could survive without the privileges of living in the relative safety and comfort of the United States.  It is not enough for those of us in Berkeley to “go green” and consume less without also addressing how we can lift the tides so that all people on earth have food, water, shelter, and basic health care.             

Lastly, I recognize how deeply transformed I am when I engage in relationships of mutuality.  I was energized and inspired by the spirit of the people of Uganda and Rwanda.  I fell in love with their music, dance, and prayers.  I am humbled and brought low by the quality of African leaders and their willingness to sacrifice for their people.  I am not the person I used to be.  I cannot ignore the needs of the world.  I will not be able to avoid preaching, teaching, and leading people to engage in international ministries of solidarity and mutual support.  There is no turning my back, no easy way out, no way to grow but to build on the seeds of relationships that were planted.  I pray that God will nurture these seeds and that many blessings will grow out of this experience.    

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[1] Mark Taylor, ‘Subalternity and Advocacy as Kairos for Theology’, in Opting for the Margins: Postmodernity and Liberation in Christian Theology, edited by Joerg Rieger, (New York: Oxford University Press, 2003), 34-37.

group photos

Immersion to Solidarity – PSR goes to Uganda/Rwanda › Create New Post — WordPress

Immersion to Solidarity – PSR goes to Uganda/Rwanda › Create New Post — WordPress

Commonwealth

Uganda is a member of the Commonwealth, which is “an association of 53 independent states consulting and co-operating in the common interests of their peoples and in the promotion of international understanding and world peace.” You can find out more from the Commonwealth website at www.thecommonwealth.org. The BBC also has a good summary page at http://news.bbc.co.uk/1/hi/world/europe/country_profiles/1554175.stm. All of the member states, except for Mozambique, have experienced direct or indirect British rule, or have been linked administratively to another Commonwealth country. All member states have English as a common language. (Rwanda is part of La Francophonie which is a collaborative group of French-speaking nations.) 

The Commonweath Heads of Government meeting (CHOGM) was in Uganda from November 23-25, 2007.  You can find the final notes here: http://www.thecommonwealth.org/document/34293/35232/173044/chogm2007finalcommunique.htm, and you’ll also find information at http://www.chogm2007.ug/

If you look on the Commonweath home page www.thecommonweath.org you will find something called the “Ingram Column” where “Veteran Commonwealth commentator Derek Ingram shares his views on events from CHOGM 2007 in Kampala, Uganda.”  His profile is at http://www.thecommonwealth.org/Internal/172867/. Derek is my cousin (well, first cousin, twice removed!)

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Hi,

Welcome to the blog for the participants in “From Immersion to Solidarity: Christian Witness in Uganda and Rwanda.