FILE – In this Monday, June 29, 2020 file photo, clockwise from top left, Simone Ngalula, Monique Bitu Bingi, Lea Tavares Mujinga, Noelle Verbeeken and Marie-Jose Loshi pose for a group photo during an interview with The Associated Press in Brussels. Five biracial women born in Congo when the country was under Belgian rule who were taken away from their Black mothers and separated from their African roots are suing the Belgian state for crimes against humanity. The case is being examined on hursday, Oct. 14, 2021 by a Brussels court. (AP Photo/Francisco Seco, File)
‘BRUSSELS (AP) — A court in Brussels has started considering a crimes against humanity lawsuit brought by five biracial women who were born in Congo and taken away from their Black mothers when they were little and the country was under Belgian colonial rule.
Lea Tavares Mujinga, Monique Bintu Bingi, Noelle Verbeken, Simone Ngalula and Marie-Jose Loshi are suing the Belgian state in hopes it will recognize its responsibility for the suffering of thousands of mixed-race children. Known as “metis,” the children were snatched away from families and placed in religious institutions and homes by Belgian authorities that ruled Congo from 1908 to 1960.
“My clients were abducted, abused, ignored, expelled from the world,” lawyer Michele Hirsch said Thursday as a court in the Belgian capital examined the civil case. “They are living proof of an unconfessed state crime, and soon there will be no one left to testify.”
The five women have requested compensation of 50,000 euros ($55,000) each.. The court is expected to deliver a verdict within six weeks.
The five women, all born between 1945 and 1950, filed their lawsuit last year amid growing demands for Belgium to reassess its colonial past.
In the wake of protests against racial inequality in the United States, several statues of former King Leopold II, who is blamed for the deaths of millions of Africans during Belgium’s colonial rule, have been vandalized in Belgium, and some have been removed.
In 2019, the Belgian government apologized for the state’s role in taking thousands of babies from their African mothers. And for the first time in the country’s history, a reigning king expressed regret last year for the violence carried out by the former colonial power.
Hirsch said Belgium’s actions are inadequate to what her clients experienced.
“The Belgian state did not have the courage to go all the way, to name the crime, because its responsibility incurred damages,” the lawyer said.. “Apologies for history, yes, but reparations to the victims, no.”
Lawyers say the five plaintiffs were all between the ages of 2 and 4 when they were taken away at the request of the Belgian colonial administration, in cooperation with local Catholic Church authorities.
FILE – In this Monday, June 29, 2020 file photo, from left, Marie-Jose Loshi, Monique Bitu Bingi, Lea Tavares Mujinga, Simone Ngalula and Noelle Verbeeken speak with each other as they as they look over papers during an interview with The Associated Press in Brussels. Five biracial women born in Congo when the country was under Belgian rule who were taken away from their Black mothers and separated from their African roots are suing the Belgian state for crimes against humanity. The case is being examined on hursday, Oct. 14, 2021 by a Brussels court. (AP Photo/Francisco Seco, File)
According to legal documents, in all five cases the fathers did not exercise parental authority, and the Belgian administration threatened the girls’ Congolese families with reprisals if they refused to let them go.
The children were placed at a religious mission in Katende, in the province of Kasai, with the Sisters of Saint Vincent de Paul. There, they lived with some 20 other mixed-race girls and Indigenous orphans in very hard conditions.
According to the lawyers, the Belgian state’s strategy was aimed at preventing interracial unions and isolating métis children, known as the “children of shame,” to make sure they would not claim a link with Belgium later in their lives.
Legal documents claim the children were abandoned by both the state and the church after Congo gained independence, and that some of them were sexually molested by militia fighters.
“If they are fighting for this crime to be recognized, it is for their children, their grandchildren. Because the trauma is transmitted from generation to generation,” Hirsch said Thursday. “We ask you to name the crime and to condemn the Belgian state.”
Kenya, in red, located in eastern Africa. Map courtesy of Creative Commons
NAIROBI, Kenya (RNS) — Some churches in Kenya have barred politicians from addressing their congregations, saying campaigning during services disrespects the sanctity of worship.
The national Anglican, Presbyterian and Roman Catholic churches have all issued bans, as many of the politicians begin early stumping for next year’s general elections. The Methodist Church, however, is keeping the church doors open for all.
The Rev. Joseph Ntombura, presiding bishop of the Methodist Church in Kenya, has said his church is not dissenting from the effort but is taking a different approach. The bishop said shutting the doors to politicians would mean discriminating against some of its members.
“The church is for all people,” Ntombura told Religion News Service in a telephone interview. “Human beings are political, so there is nothing wrong with inviting the politicians in church.”
According to the bishop, congregations need to hear the views of politicians on issues of national interest, such as the sharing of resources. In the past, Ntombura said, the church has invited other experts to speak to congregations on important matters, and politicians are no different.
“Some of the politicians are our pastors,” said Ntombura.
The Rev. Joseph Ntombura, with microphone, presiding Bishop of the Methodist Church in Kenya, prays over former Nairobi Governor Evans Kidero, left, in Nov. 2015. RNS photo by Fredrick Nzwili
Kenya is about 85% Christian. About 33% of that group are Protestants and 20.6% are Catholic. The rest belong to evangelical, Pentecostal and African denominations. Muslims make up 11% of the population.
In issuing the bans on politicking in church, denominations have said they feared that church services would become campaign rallies and that candidates would use language bordering on hate speech in an attempt to win votes or sway the views of congregations. In the past, politicians hijacked church services to sell their agendas or criticize their opponents. Some have appeared in the churches with huge sums of money as offerings or as funds for church projects.
The no-politicking effort gained momentum this month when Archbishop Jackson Ole Sapit, the Anglican primate of Kenya, announced his church’s ban.
“Everyone is welcome in the churches, but we have the pews and the pulpit,” said Ole Sapit on Sept. 12, during the ordination of Kenya’s first Anglican woman bishop. “The pulpit is for the clergy and the pews for everyone who comes to worship.”
On Sept. 15, the Roman Catholic bishops said their places of worship and liturgy were sacred and were not political arenas. They urged politicians to attend Mass just like any other worshippers.
Analysts say the churches are seeking to reclaim their position as “honest arbitrators” in a country where elections often generate violent conflicts.
The most deadly came in December 2007 and January 2008, when two months of ethnic fighting left at least 1,000 people dead and more than 600,000 displaced from their homes. Among them, 30 people, mainly ethnic Kikuyu, Kenya’s largest tribe, were burnt alive in an Assemblies of God church in Kiambaa Village in Eldoret.
Henry Njagi, program and information manager at the National Council of Churches of Kenya, said resistance to church guidelines on political speech risks a repeat of the events of 2008.
“When things went wrong, they turned around and accused the church of being silent and abandoning Kenyans,” said Njagi. “So right now is a call on political actors, aspirants and other stakeholders to listen to the church … and stop toxic politicking.”
Though the politicians have not been as present at mosques, Muslim leaders say they are supporting the ban on toxic politicking in the churches.
“I support the Christian leaders. Such a ban is long overdue,” said Sheikh Hassan Ole Naado, national chairman of the Supreme Council of Kenya Muslims.
He added that Muslims were not facing the issue at the moment.
“When you go to a place of worship, you know what you are supposed to do. They are taking advantage of people who are gathered for worship. It should not happen in the first place,” said Ole Naado.
People attend a political rally for Aziz Akhannouch, Moroccan businessman and head of the RNI party, in Rabat, Morocco, Thursday, Sept. 2, 2021, days before the upcoming legislative and regional elections. Millions of Moroccans head to the polls on Sept. 8 to cast ballots in pivotal legislative and regional elections amid strict safety guidelines as the north African country is grappling with a new wave of COVID-19, driven mainly by the Delta variant. (AP Photo/Mosa’ab Elshamy)
RABAT, Morocco (AP) — Moroccans voted Wednesday for a new parliament and local leaders in elections that have been reshaped by the pandemic, and whose outcome is hard to predict as opinion polls were not allowed.
Candidates promised to create jobs and boost Morocco’s economy, education and health care. The kingdom has been hit hard by the pandemic, but has Africa’s highest vaccination rate so far.
Despite a dip in popularity in recent years, the governing Islamist party is eyeing a third term at the helm of the government if it again wins the most parliament seats. But a recent election reform could limits its powers, and the role of lawmakers is limited by the powers of King Mohamed VI, who oversees strategic decision-making.
“I hope that the people we voted for do not disappoint us,” said voter Adel Khanoussi, casting his ballot in the capital Rabat. “There are so many projects that should be implemented. The people’s expectations are high.”
Turnout was 36% three hours before polls closed.
The outcome of Wednesday’s voting is difficult to predict since opinion polls on elections are banned. The race will likely be close and no matter which party comes first, it will likely need to cobble together a coalition with other parties to form the government.
At a school turned polling station in Temara, near the capital, dozens of people stopped in to vote before going to work. Two security officers were stationed outside, and a poll worker took voters’ temperatures before letting them in.
Once inside, voters are asked to provide their identity cards and hand over their phones before entering the booth. They’re required to use hand sanitizer, wear a mask and keep 1-meter (3-foot) distances.
A 36-year-old woman who only gave her name as Fatima said she hopes the parliament can bring a “new Morocco” seen as an advanced world country.
While Morocco has one of the region’s strongest economies and a thriving business district in Casablanca, poverty and unemployment are also widespread, especially in rural regions. Morocco has seen thousands of despairing youth make risky, often deadly, trips in small boats to Spain’s Canary Islands or to the Spanish mainland via the Strait of Gibraltar.
Strict pandemic guidelines restricted candidates’ ability to reach the 18 million eligible voters. Candidates weren’t allowed to distribute leaflets and had to limit campaign gatherings to a maximum of 25 people. As a result, many stepped up efforts on social media instead.
Morocco has registered more than 13,000 COVID-19-related deaths since the start of the pandemic, according to figures from the Moroccan Health Ministry.
There were 31 parties and coalitions competing for the 395 seats in the lower house of parliament. Voters will also be selecting representatives for 678 seats in regional councils.
The moderate Islamist Justice and Development Party (PJD), at the helm of the government since 2011, is seeking a third term. With Prime Minister Saad-Eddine El Othmani, the party has campaigned on raising the competitiveness of Morocco’s economy.
El Othmani acknowledged that turnout is a “challenge” in a country where many are disillusioned with politics, but said he was encouraged at his voting station to see “good participation of voters of both sexes.”
Other major contenders are the center-left Party of Authenticity and Modernity, or PAM, the Istiqlal party and the liberal National Rally of Independents.
Istiqlal general secretary Nizar Baraka said the new parliament should “work for the people to get them out of poverty and stop the deterioration of the middle class.”
The elections were monitored by 4,600 local observers and 100 more from abroad.
Growing up in a black Baptist community, I didn’t hear much (if at all) about the Church Fathers. However, during seminary I realized that their influence was felt implicitly in the confessions we affirmed, hymns that we sang, the sermons preached, and the doctrines taught during Sunday school or new members’ class. Despite our general ignorance of their lives, the Church Fathers’ influence impacted our faith. These bishops, priests, deacons, and pious lay members of the ancient Christian Church contributed intellectually and pastorally to the development of both the East and Western Christian traditions (Orthodox, Catholic, and Protestant). They debated with both Christians and non-Christians over the meaning of Christianity’s central doctrines including the person and work of Jesus Christ, the Trinity, and the identity of the Church among others.
Many African-Americans, Christian and non-Christian, do not realize that some of the most influential of these theologians and pastors originated from northern Africa. Perhaps confusion about their origins begins within the Christian tradition itself. Despite being of North African descent, Clement, Origen, Athanasius, and Cyril spoke and wrote in Greek while Cyprian, Tertullian, and Augustine wrote in Latin. Hence, both the Orthodox and Roman Catholic Churches refer to them as the Greek and Latin Fathers. Moreover, in the history of medieval Catholicism, European painters depicted some of these Fathers as white European men. Many of these paintings like Botticelli’s painting of Augustine are featured in Western museums and their replicas in textbooks of church history and theology. Despite these shortcomings, African-American Christians must know that the theological and philosophical contributions that these Fathers bequeathed on the formation of Christian doctrine continue to impact our faith and lives.
Tertullian (Illustration Credit: Tim Ladwig)
Tertullian (c. 160 – c. 225) was born in Carthage, Tunisia. The son of a Roman centurion, Tertullian was the first prolific writer of Latin Christian literature, producing extensive works on a range of theological topics. Although not ordained into the priesthood, Tertullian contributed much to the Western Christian tradition. Tertullian was an apologist, defending the Christian faith against both pagans and heretics. Tertullian staunchly distrusted the use of pagan philosophy in understanding Christian faith. His famous rhetorical question, “What indeed has Athens to do with Jerusalem?,” captured Tertullian’s conviction that Christian faith is understood through the teachings of the Judeo-Christian scriptures alone. However, Tertullian made some use of philosophical categories, especially in his teachings on Jesus Christ and the triune God. During his debate with modalists, those who affirm that God exists as a single monad that manifests itself in three “modes” or operations without having eternal distinction between them, Tertullian coined the term trinitas to describe the Godhead and adapted other Latin terms to explain that God eternally exists as one “substance” (substantia) in three distinct “persons” (personae). Although later in life Tertullian defected to the heretical Montanist movement, his works left an indelible impression on future Church Fathers, including the brilliant theologian and biblical commentator Origen (c. 185 – c. 254).
Origen (Illustration Credit: Tim Ladwig)
Born in Alexandria, Egypt, Origen was the first theologian to expound Christian doctrine in a systematic way. Raised in a Christian home, Origen was educated by his father, Leonidas, who was martyred in the year 202 CE. A student of the Scriptures, Origen became a prominent Christian teacher in Alexandria and was a rigorous ascetic. He castrated himself and lived a frugal lifestyle. Moreover, Origen contributed to the Alexandrian school of allegorical interpretation of the Bible by writing extensive biblical commentaries. Origen also contributed to the development of the Trinitarian doctrine teaching that the Son and the Spirit were distinguished from the Father and yet existed eternally with the first person. He claimed that the Son is “eternally begotten” of the Father, the “source” or arche of the other two divine persons. Consequently, controversy arose through this claim that the Son and Spirit were subordinated to the Father, and the orthodox Christian Church later rejected it. Despite his major contributions to theology and biblical interpretation, Origen espoused views, such as the ultimate restoration of all things (Satan included!) and the pre-existence of the human soul that resulted in him being denounced as a heretic.
Athanasius of Alexandria (Illustration Credit: Tim Ladwig)
Athanasius of Alexandria (c. 296 – 373), an archdeacon and secretary to the bishop Alexander (d. 328) rose to acclaim by rigorously defending the full divinity of Jesus Christ and his co-equality with God the Father. Described as a very dark-skinned man of short stature, a hooked nose, and a reddish beard, Athanasius was known for his unrelenting convictions, especially his conviction that the eternal Son of God became human, famously penned in his most influential work On the Incarnation. Later Athanasius defended his position against the teachings of Arius. An Alexandrian priest, Arius (d. 336) taught that the Son, though divine, was a creature, thus sparking the so-called Trinitarian controversy of the fourth century. Arius coined the slogan which spread rapidly throughout Alexandria: “There was a time when [the Son] was not.” To counteract the spread of Arius’ doctrine, Athanasius argued that if Christ was not fully divine, he would have been unable to redeem humankind. Athanasius appropriated Origen’s doctrine of eternal generation and argued that the Son eternally exists and is equal with the Father while maintaining the Son’s distinction. The debate between Arius and Athanasius became so large that Emperor Constantine I convened a church council at his palatial estate at the Anatolian city of Nicaea in 325 CE. The first of seven ecumenical councils, the bishops ruled in favor of Athanasius’ position and rejected Arius’ teaching. The council affirmed that the Son was homoousias – “of the same substance” – with God the Father. This reinforced the orthodox position that only God could save humankind. The controversy continued on in the churches for several centuries; Athanasius endured five exiles by four different Roman emperors over a period of seventeen years. Eventually Athanasius returned to Alexandria where he died and was buried.
Augustine of Hippo (Illustration Credit: Tim Ladwig)
Arguably the most influential of the North African Church Fathers is Augustine of Hippo (c. 354 – c. 430) who single-handedly shaped the entire Western Christian tradition throughout the Middle Ages. A preeminent philosopher, bishop, and theologian, Augustine was born in Thagaste, an ancient city which is now Souk Ahras, Algeria. Augustine grew up in a household of a devout Christian mother, Monica, and a pagan noble father, Patricius, who later converted to Christianity. Augustine penned his journey of his life and his conversion to Christianity in the book Confessions, which is, arguably, the first biography written in Western literature. In this book, Augustine, in the form of prayer, describes his childhood and his education in Latin literature and philosophy, his self-described unruly personality, and his insatiable passion for women during his teenage years. As a young man, Augustine lived with a young woman who became his lover, and they had a son named Adeodatus. Despite being raised a Christian, albeit not baptized, Augustine joined a gnostic group called the Manicheans. After nine years, Augustine left the Manicheans and moved to Milan to teach rhetoric. It was there that he discovered Neo-Platonism and then the teaching of bishop Ambrose of Milan. In 387 CE Augustine converted to Christianity. In 391 CE Augustine was ordained to the priesthood and a year later became bishop of Hippo, now Annaba, Algeria. Augustine served as bishop until he died on August 28th in the year 430 CE shortly after the Vandals sieged Hippo.
Among Augustine’s other influential works include On Christian Doctrine, Enchiridion, and On the Trinity, a book which took Augustine twenty years to complete. Augustine’s fight with the Donatists over the meaning of the Church and his quarrel with the priest Pelagius over the doctrine of original sin and grace shaped the entire Western Christian tradition. Augustine’s other major work, The City of God, shaped the Western political philosophy. Furthermore, Augustine’s understanding of human nature has influenced, not without controversy, Western Christian teachings on human sexual relationships.
African-American Christians should understand the history of the Church Fathers for the purpose of understanding how Africans played a pivotal role in shaping Christian tradition long before the tragic event of the Atlantic slave trade. To be clear, the North African Church Fathers were not “black” in the modern sense. Indeed, these men were indigenous people of the African continent. Because of their own indebtedness to Greek and Latin philosophy, we do not have to agree with everything that the Church Fathers taught. However, we can celebrate their witness as fellow pilgrims on the journey of faith and as spiritual ancestors who “earnestly contended for the faith that was once delivered to the saints” (Jude 1:3).
Now, when I open the red “New” National Baptist Hymnal during worship, or when I study the Baptist confessions of faith for ordination, I sing and study with a new understanding and appreciation for what these men struggled to articulate. I also sing with amazement knowing that Africans significantly played a part in cultivating the entire Christian intellectual tradition. Despite my adolescent ignorance, I now reclaim these African Church Fathers as spiritual and intellectual ancestors who taught me not only to reverence the mystery of God through word, thought, and deed, but also to celebrate the African heritage of Christianity through the witness of a few faithful men of color.
For further reading, see:
Drobner, H. R., and S. S. Schatzmann, The Fathers of the Church: A Comprehensive Introduction. Peabody, MA: Hendrickson Publishers, 2007.
Oden, T. C., How Africa Shaped the Christian Mind: Rediscovering the African Seedbed of Western Christianity. Downers Grove, IL: InterVarsity Press, 2010.
Placher, W. C. A History of Christian Theology: An Introduction. Louisville, KY: Westminster John Knox Press, 1983.
Plantinga, R. J., T. R. Thompson, and M. D. Lundberg, An Introduction to Christian Theology. New York, NY: Cambridge University Press, 2010.
Jason Oliver Evans is a licensed Baptist minister. He graduated with a Bachelor of Science in Speech Communication from Millersville University of Pennsylvania. He also earned a Master of Divinity at Duke University and a Master of Theology from the Candler School of Theology at Emory University. His research interests cross the intersection of theology, ethics, and critical cultural studies. Evans is especially interested in the meaning of the Christian life and its relationship with sexuality, race, and gender in Afro-Christianity. He plans to pursue doctoral studies. Follow Evans’ blog, I Am a Son of God. Follow him also on Twitter at @joliverevans and Facebook.
A man wearing a face mask to protect from COVID-19 leaves a hospital in Tunis, Tunisia, Wednesday, July 21, 2021. Tunisia’s president on Wednesday ordered the military to take over management of the national COVID-19 pandemic response, as the country fights one of Africa’s worst outbreaks. (AP Photo/Hassene Dridi)
TUNIS, Tunisia (AP) — Tunisia’s president ordered the military Wednesday to take over managing the national COVID-19 pandemic response, as the country fights one of Africa’s worst outbreaks.
The military health service will be assigned the task, Tunisian President Kais Saied announced on regional TV network Al Arabiya.
Soldiers and military medics are already carrying out vaccinations in remote parts of Tunisia. On Tuesday, military trucks transported oxygen to regions in the center and northwest of the country where hospitals are suffering shortages.
Meanwhile, an interim health minister on Wednesday replaced the health minister who was fired over his surprise decision to open vaccination centers to all adults for the first time this week during the Muslim holiday Eid al-Adha.
Authorities were unprepared for the decision, which prompted confusion and chaos as crowds massed at vaccination centers. The president called it a “crime” to encourage large groups to gather while the government is trying to limit the spread of the virus.
Eid al-Adha, or the “Feast of Sacrifice,” is typically marked by communal prayers, large social gatherings, slaughtering of livestock and distributing meat to the needy. This year, Tunisian authorities restricted gatherings and reinstated a curfew in some regions with high numbers of confirmed cases.
In a new blow to Tunisia’s long-struggling tourism sector, authorities closed some of the country’s Mediterranean beaches.
The former health minister’s decision to open vaccination centers during the holiday led to confrontations at some locations between people seeking shots before doses ran out and health officials trying to enforce anti-infection measures.
Windows and doors of some vaccination centers were smashed, and medics and paramedics were assaulted in some places, oOpposition lawmaker Saifeddine Merghni, a medical doctor, said.
“The least that can be said is that the decision (to open vaccination centers on the Muslim feast day) is wrong, and you see its repercussions,” he said. “The day of joy (Eid Al-Adha) turned into a day of a lot of tension.”
People wearing face masks to protect from COVID-19, stand outside a hospital in Tunis, Tunisia, Wednesday, July 21, 2021. Tunisia’s president on Wednesday ordered the military to take over management of the national COVID-19 pandemic response, as the country fights one of Africa’s worst outbreaks. (AP Photo/Hassene Dridi)
The line at the only vaccination center in the central city of Kairouan was so long that 63-year-old Ali ben Haj was making his third try to get vaccinated and growing impatient.
“Look at all the people. Why all this? What have we done? You, authorities, if you cannot find solutions for us, let us search for solutions ourselves,” he said.
Overall, Tunisia has reported more deaths per capita than any African country and among the highest daily death rates per capita in the world in recent weeks. Foreign countries have been pouring in vaccines and other medical aid.
Mehdi El Arem contributed from Kairouan and Tunis.
NAIROBI, Kenya (RNS) — In Kenya’s coastal region, interfaith efforts to slow down or end youth recruitment into the militant Islamist group al-Shabab are gaining progress, with some recruits abandoning the extremist group’s training grounds in Southern Somalia to return home.
The group — al-Qaida’s affiliate in East Africa — had stepped up secret recruitments in the coastal and northeastern regions since 2011, when the East African nation’s military entered southern Somalia. The radicalized youth, many of them younger than 30, were often sent across the border to train as jihadists.
But now, the activity has slowed down, partly due to efforts by the interfaith groups. More than 300 such youths who had traveled to Somalia for training as jihadists had been rescued and brought back to the country.
Across Africa, hijab in schools divides Christians and Muslims
The reports attributed to security officials last week indicated that the youths will be vetted and de-radicalized before being reintegrated into their communities.
Shamsa Abubakar Fadhili, the chairperson of the Mombasa Women of Faith Network, a branch of the Inter-Religious Council of Kenya, has been leading interfaith efforts to resettle the returned former militants. The Inter-Religious Council of Kenya brings together Christians, Muslims, Hindus and Buddhists.
“We need to bring them back to the communities,” said Fadhili. “We use the youth to find others who have been led away and try to change them. Some have police records, or pending court cases.”
“I applaud the efforts. Something is happening and I think there is hope that those who have been recruited into militancy can be rescued,” said retired Anglican Bishop Julius Kalu of Mombasa, who is involved in peace efforts in the coastal region.
Although the recruitment has slowed, there are still thousands of Kenyans fighting alongside al-Shabab. In 2015, the government announced an amnesty for those who had joined the group. Some of the recruits returned home, but human rights organizations raised concerns over the returnees’ disappearances and extra-judicial killings.
Clerics familiar with the matter have described the efforts as a balancing act, using faith to combat hopelessness, marginalization and unemployment while working with government authorities. “It’s a delicate matter, but I think what we need now are closer collaborations, even with the security agencies,” said Kalu.
According to the Rev. Stephen Anyenda, a Baptist who is the chief executive officer of the Coast Interfaith Council of Clerics, youth are recruited through a gradual process in which recruiters offer incentives and make promises until the targeted youth acquires full trust.
“Many of them are unemployed, so they are vulnerable to recruitment. They see little meaning in life. They also feel bullied by the society and start engaging in unhealthy activities, sometimes due to peer pressure,” said Anyenda. “Recruiters targeting the youths may offer money for a new lifestyle or even support the families to start small businesses.”
According to Fadhili, many of the young people have no spiritual nourishment and are therefore susceptible to radical political ideas.
However, said Fadhili, “Many of them are eager to change, so we stay with them.” She said she had recently rescued 12 youths who had already started their journey to Somalia to join al-Shabab.
Fadhili has been helping the youth start small businesses, giving them seed capital so that they can improve themselves and avoid the lure of criminality.
Islamist militants fuel Christian persecution in Kenya, faith leaders say
According to Fadhili, the work has also reduced crime in the most dangerous areas of the city of Mombasa by 45%, in addition to helping slow al-Shabab recruitments.
At the same time, she fears that limited resources may force her to stop, and she fears for the worst when that happens. “I am concerned the youths will simply slide back,” said Fadhili.