Tuesday, October 21, 2014

Finding God in all Things


God in All Things

I saw the trees; I saw the leaves and the birds singing around with joy.
I felt the wind blowing; I heard the leaves shaking and the coldness of the sky.
I heard the stream flowing and the rhythm of its sound praising the Divine.
I smelled the dampness of the wood and the fragrance of the flowers beacon on me.
But their maker seemed hidden.
I looked around to feel this divine, to no avail.
Although this divine is nowhere, yet, he is everywhere, hidden in every blade of grass, low and high mountains, rivers and dry lands, hills and valleys even in the depth of the earth beneath and in the farthest sky above. 
            Yes I finally felt this Divine at last, right on my body. In this little creature finding its food, and having its evening recreation, I finally felt this great Divine.
            This insect, I think it was a mosquito, perched on my arm. It caught my attention. It came into my world. I tried not to move so as not to scare it away. As I was looking at this creature of the Divine stretching it hind legs and wing, searching for food, probably wanting to suck my blood. It was praising God for the provision of food. As soon as it bit me, I shook my arm reacting to the bite. Before I knew what was happening, it flew away.
            The smallness of the insect did not allow me to notice it among other creatures. It is the least of creatures I would never have noticed. But it became a thing in my world when it perched on my arm. I was conscious of watching it.  At the same time I didn't want it to bite me. I became the encounterer while the insect was now the encountered. I wondered at the same time if this insect was also afraid of me. We were both “needing” and “owning” each other. This insect had appeared and then disappeared.  In other words, it showed itself and hid itself, and the mystery remained. 
            To my amazement, I realized that even though this insect is one of the smallest creatures that I can hold within my two fingers, yet it has some aspects that are best known to it and his creator. More importantly, the beneathness of this creature, which I can never understand no matter how hard I try, remains a mystery. Meeting this creature among others of its’ specie makes a difference too. When it flew away, I tried following it with my eyes, but soon it entered into its world, into its family where there are multitudes of them. I lost sight of this humble creature. I could not identify it among others. Such is the mystery that reveals the Divine to us daily through his creatures. I was left pondering my openness to mystery.
            This insect was created by God who also created me. We are both loved and cherished by this God who cares for both of us and all other creatures. This insect is so important that it even serves as food to other creatures. It was created for a purpose or purposes and it is fulfilling those functions. It has time to visit other creatures and bring out the best in them. It does not seek attention or ask for praise, yet it does it daily duties with diligence and care.

As a human, I have a lot to learn from this simple creature that devoted its life to doing what his creator expected of it. What about me? Where have I leapt? 

Are African Leaders Naturally Corrupt?

Corruption and African Leadership
            In a book titled “Taking Sides” issue 18 - “Is Corruption the Result of Poor African Leadership” by William G. Moseley. The author expresses two people’s views on this matter. Robert I. Rotberg the author of the “Yes side” argues that African leaders and their citizens believe that the people are there to serve their rulers, rather than the other way around. On the contrary, Arthur A. Goldsmith, the author of the “No side” argues that African leaders are not naturally corrupt, but they are responding rationally to incentives created by their environment. He further argues that high levels of risk encourage leaders to pursue short-term, economically destructive policies.
            Rotberg argues that patrimonial leaders such as Robert Mugabe of Zimbabwe are responsible for giving Africa a bad name, creating poverty and despair, and provoking civil wars and ethnic conflict. He attributed these problems to a couple of factors such as, a weak civil society which expects little from their political leaders and lack of hegemonic bourgeoisie that is independent of government to check on the government activities. He claims that a country experiencing poverty within a context of abundant resources indicates inadequate leadership.
            Rotberg also argues that if corrupt African leaders followed the good examples of Nelson Mandela of South Africa who became his country’s president in 1994, and Seretse Khama of Botswana, they can all govern with integrity and dignity. Mandela and Khama led their nations democratically when they could have seized personal power like their fellow African leaders. Mandela strengthened the rule of law while maintaining the existing economic structures like transportation, communication networks and slowly shifted from the dominant command economy toward one that was more market driven.
            On the other hand, Goldsmith argues that African leaders are not naturally corrupt, but they are responding rationally to incentives created by their environment. He also claimed that high levels of risk encourage leaders to pursue short-term, economically destructive policies. He suggests that the risk of governing could be reduced by the spread of a multi-party democracy, a form of government that will make transitions in power more orderly and reduce the chances of execution or imprisonment for leaders upon departure from office.
            Goldsmith claimed that no African leader would prefer to perpetuate mass poverty and economic stagnation in his country, which would only make governing difficult. The political situation presents a cogent theory for why African leaders act the way they do. Short-term policy making and political corruption are rational ways of trying to manage the risks associated with governing in an unsettled political system, such as in Africa. In this case, corrupt leaders may just be attempting to maximize utility under conditions of personal and political uncertainty. He also claimed that dangerous political environments encourage leaders to become corrupt.           
            At this point, it is essential to look especially into colonial exploitation and slavery. What are the financial implications of them? What are the psychological scars and how can they be measured? In this category, it is necessary also to look at foreign investors. Are they investing in Africa or exploiting her? Or both? It seems pretty clear that war makes most people poorer, although, of course, some people benefit from it. But conflicts of all sorts might come in here; bad leadership and corruption are a form of conflict imposed by one set of people on others. Corruption generates poverty and turns resource-rich countries into low-income, backward societies. Many African countries are trapped in this cycle of corruption, poverty and underdevelopment.
                Colonialism played a huge role in fueling corruption in Africa. Consider the direct and indirect rule system. Practically and economically in those colonial days, working for the colonizers was more rewarding than laboring without outcome or incentives.  People who were intermediaries between the Africans and colonizers were mostly tax officials, interpreters and other less formal functionaries. These were the jobs available for them. They were able to extract money and resources from common people and gave some returns to their colonizers and the rest went into their personal pockets. Of course, at the time, it was well known that the colonial masters were using the colonies to provide for their countries. These intermediaries, who had lost social respect from their people due to the kind of jobs they did, took the opportunity that was available to them “corruption or embezzlement of public funds” to better their own futures and those of their children. In this way, colonialism gave birth to corruption.
            It is obvious that corruption is the root of poor African leadership.  It is not so much the wicked effects of colonialism that keep Africa poor, but the African leaders who made empty promises before they were elected or forced themselves into offices and do nothing to ensure a good standard of living. Rather, misguided leadership, systemic corruption, economic mismanagement, senseless civil wars, political tyranny, and deliberate violations of human rights and military vandalism, among others, torment the lives of their subjects. Almost every past and current African leader can be accused of economic mismanagement.
            Corruption plays the most important rule in the politics of Africa. Poor and weak leadership raises all forms of unethical techniques to strengthen their leadership and to gain a political advantage. Bribery and embezzlement of state and private funds have also led to the buildup of poor leadership.
            It is easy for developed nations to comment on African corruption, but it is difficult to see where and how they have contributed to and/or are still taking part in it. International corporations, especially from developed countries, contributed to the problem of corruption in their dealings with African governments. For instance, giving incentives to the government officials in order to win contracts obtain permits or gain certain rights. Most often, African government officials are the ones accused of corruption while no one talks about these international corporations’ role in the process.

            The kind of research that was used in this book is anthropology. Data collected could include statistics of different happenings in various countries in Africa since 1960s. This would consist of political, civic and social facts and/or opinions about Africa. The strength of this kind of research could be critical analyses of the root causes of poor leadership in Africa leading to poverty and backward societies. One of the weaknesses of this kind of research is that the researchers may not consider other options if they were in the shoes of African leaders. Also the writers are not Africans; therefore it is easy for them to see where things were wrong or could have been done differently. Additionally, there were no concrete solutions mentioned to the corruption problem after all their arguments. 

Sunday, August 3, 2014

The Lion’s Whisker

The Lion’s Whisker
Long ago in Ethiopia, a woman married a widower who had a son. Her joy was great when she went to live in the home of her new husband, for she longed for a child. But the child refused her affections, saying, “You are not my mother.” He refused her cooking, tore her mending, and turned away from her kindness.
After some times, the sorrowing woman decided to seek the help of a wise hermit who lived on the mountain. “Make me a potion,” she begged, “so my step-son will love me as I love him.”
“I can make such a potion,” he said, “but the ingredients are very difficult to obtain. You must bring me a whisker of a living lion.”
The woman went away in great distress but determined not to give up. That night, while her family slept, she crept out of the village to the edge of the desert carrying a bowl of meat. She knew that a great lion lived near some rocks quiet a distance away. She walked under the night sky as close to the lion as she dared. Hearing him roar, she dropped the bowl and ran back home. Again the next night, she sneaked from the house with a bowl of meat. She walked farther into the desert until she could see the form of the lion on the distant rocks. She set down her bowl and ran home.
Every night she drew closer to the lion before setting down her bowl and fleeing for home. Every night the lion ate food. Finally one night, after many weeks, she places down her bowl and stepped back but did not run. She watched the huge cat come slowly forward and eat from the bowl. The following night, she placed down the bowl and did not move away. The lion came slowly forward and began to eat from the bowl. She reached out and stroked his fur. He made happy sounds in his throat. “Thank you, dear friend, “She said and carefully snipped a whisker from his chin. She moved slowly away and then ran all the way to the wise hermit’s hut.
“I’ve brought you the whisker of a living lion,” she called, running into his hut. The hermit was sitting before his fire. He took the whisker and examined it closely. “You have indeed,” he said, and dropped the whisker into the fire.
“What have you done!” she cried. “That was the whisker for the love potion. You don’t know how hard it was to obtain. It has taken me months to win the trust of the lion.”
“Can the love and trust of a child be harder to obtain than that of a wild beast?” he asked her. “Go home and think on what you have done.”
The woman returned home and slowly, with love and patience, won the trust and love of her step-son.

To have hope is to believe that history continues open to the dream of God and to human creativity.
To have hope is to continue affirming that it is possible to dream a different world, without hunger, without injustice, without discrimination.
To have hope is to courier of God and courier of God’s people of good will, tearing down walls, destroying borders, building bridges.
To have hope is to believe in the revolutionary potential of faith, is to leave the door open so that the spirit can enter and make all things anew.
To have hope is to believe that life wins over death.
To have hope is to begin again as many times as necessary.
To have hope is to believe that hope is not the last thing that dies.
To have hope is to believe that hope cannot die, that hope no longer dies.
To have hope is to live.

By Missionary Sisters of St. Charity.

God bless the peace makers




Sacred Heart of Jesus, your kingdom come!
For all those who seek the Lord with sincerity of heart and for all lovers of peace living and deceased, who have risked their lives that God’s kingdom would be reached, especially my beloved Dad John Oladimeji Fatoyinbo. For his relentless effort in individuals, family and community reconciliation, may our world know peace and joy.





















The Emptiness of life

I was sitting on a beach one summer day, watching two children, a boy and a girl, playing in the sand. They were hard at work building an elaborate sandcastle by the water’s edge, with gate and towers and moats and internal passages. Just when they had nearly finished their project, a big wave came along and knocked it down, reducing it to a heap of wet sand. I expected the children to burst into tears, devastated by what had happened to all their hard work. But they surprised me. Instead, they ran up the shore away from the water, laughing and holding hands and sat down to build another castle. I realized that they had taught me an important lesson. All the things in our lives, all the complicated structures we spend so much time and energy creating, are built on sand. Only our relationships with other people endure. Sooner or later, a wave will come along and knock down what we have worked so hard to build up. When that happens, only the person who has somebody’s hand to hold will be able to laugh. 



Cosmogentic Principle - Thomas Berry

Cosmogentic Principle
            Cosmogentic principles referred to the governing themes and basal intentionality of all existence. I will explain cosmogenetic principle of the mother earth in these three terms: Autopoiesis, differentiation and communion.
            Mother earth has a self-organizing power within it. This self-organizing power is the inner dimension of the mother earth. It posses within it whatever that can change it. It is self-manifested. It is only the mother earth that posses the qualities of the mother earth. No other mode of expression in the universe has these qualities other than mother earth. Scientific findings have tried to explain the mother earth in terms of experiences over the years, yet they have not been able to fully explain the inner dimension of the mother earth. Natural happens such as earth-quakes, volcanoes, tsunamis etc, cannot be fully determined. If scientists or ecologists can say with all certainty when an earth-quake will occur then, we can say that they have fully understood the inner dimension of the mother earth. This inner complexity of the mother earth that exceeds our human understanding made us to be aware of our own inner dimension too that we can never fully comprehend. This inner dimension is what is called autopoiesis.
            The mother earth is not isolated from other creatures. In fact, the mother earth is in communion with each and every other creature. For example, when the heaven pour forth rain, the mother earth receives it. In turn, it brings forth new life, in connection with other focus in the Mickey Way galaxies, such as grass; tree, animals drink to its fullest and humans feed themselves from its abundance. And when all the living creatures have completed their circle, they return to the mother earth that first gave then life. The mother earth creates a deep consciousness around us and within us. This deep consciousness helps us to be appreciative of our communion with other mode of expressions in the universe.
            Mother earth is different and distinctly unique from other mode of expressions. Its roles are irreplaceable. For instance, if the mother earth fails to perfume its role, such as accommodating other creatures, feeding them and housing them, what else in the universe will fulfill this role?

            Every creature in the universe shares many things in common. At the same time, they have different role, which differentiate them form one another. Their different inner dimensions make them unique and allow every creature to live in community, so that what is lacking in one creature can be fulfilled in the other.