INTERVIEW: AFRICA'S CHALLENGES

Mike Chibita of Uganda

Question: Africa is the real front-line for Christian-Muslim relations in the world, which has become a very important topic since September. In some African countries the two religions seem to be able to get along, but in others, such as Nigeria, there is serious conflict and violence. What do you see as the future of Christian-Muslim relations in Africa?

Mike Chibita: Some have observed that where Muslims are in the minority, they try to get along, but when they are the majority, as in northern Nigeria, they try to assert themselves aggressively. The situation here in Uganda has been cordial. As a Christian, I have some very good friends who are devout Muslims. We have both realized that we cannot win each other over so we try to highlight our similarities rather than our differences. We respect each other's faith and move on. We are professionals who try to put issues in perspective.

The future therefore would be much brighter if both sides emphasized education for their people and if people moved from their cocoons and made the effort to know each other better. Of course confrontational methods of winning converts from each others' camp do not help the situation. We can talk of lessening the tension but a total resolution might not be possible in our lifetime.

Q: Despite many dictatorial regimes and the volatile mix of religions, including native animism, religious liberty seems to have a pretty good record in Africa. Would you agree with this? If so, why is this?

Chibita: I have observed that Africans are greatly spiritual people, for better or for worse. They believe in one kind of spirit or another. Therefore it becomes difficult to restrict these expressions, as they are a way of life. Even when Idi Amin banned a number of Christian denominations here in Uganda, he had to allow several others to operate. Otherwise a total restriction of religious liberty would pose a very difficult problem of enforcement and adherence. Yes, on the whole, apart from a few countries dominated by Islam, Africa has a good track record on religious liberty.

Q: Tribal and ethnic tensions seem to constitute a much larger danger in Africa, e.g., the Hutus and Tutsis in Rwanda. What creates these deep tribal hatreds and what can be done to alleviate it?

Chibita: It should be noted that the Tutsi and Hutu speak one language and are one tribe. So are the groups in Somalia. They are even one religion. I cannot pretend to have the answer to this. I was talking to a friend from Rwanda and he said the major problem is mistrust. However much they try they just cannot bring themselves to trust each other. Previously, the Tutsis were rulers over the Hutu. With colonialism this traditional balance was upset. The kingdom was overturned, the Hutus took over and forced the Tutsis out of the country. The Hutus therefore fear the Tutsis may dominate them again while the Tutsis fear that the Hutus will always try to annihilate them, given the opportunity. Power-sharing and the true practice of Christianity should be able to help alleviate these hatreds. this would help rid people of superiority and inferiority complexes so that they see themselves and others as equal before God. But ethnic and tribal rivalries are not unique to Africa.

Q: It is often said that official corruption in many African countries is at near epidemic levels and harms both the national economy (such as Mobutu's looting of Zaire) and affects the morale of citizens. What are your thoughts on this?

Chibita: Of course corruption anywhere, whether official or not, is a great vice that undermines development. Unfortunately most of the money accumulated by corrupt officials ends up in Western banks, and it never gets returned to Africa if these people, like Mobutu or Sani Abacha of Nigeria die. The other unfortunate thing is that some of the international bodies working in these countries themselves promote these corrupt tendencies, which makes the corruption cycle even more complex. Again true Christianity has proved that corruption can be resisted and that ill-gotten wealth does not pay.

Q: Related to official corruption is the "big man" problem, namely that many African nations have been ruled by ruthless dictators, often military strongmen. Idi Amin is of course the most notorious, but there have been many others. What causes this? Is it an inherent part of the older African tribal structures?

Chibita: There are three major explanations for this. One is that most African countries were once kingdoms ruled by kings. The people are therefore used to giving allegiance to a royal figure. The "big man" fills that vacuum. Secondly, this kind of situation thrives where illiteracy levels are high. People's ability to make independent decisions are greatly hampered; hence they have to follow what the big man says. Thirdly poverty leads to people to look towards the one man who can solve their material problems. After all, political power usually comes with economic power. Illiteracy and poverty inevitably breed subservience and subservience breeds dictatorship.

Q: South Africa has done a good job under Bishop Tutu with their process of national reconciliation. Do you think that that is a good and workable model for other African nations?

Chibita: The South African model definitely has very much to recommend it. However, figures of such stature as Nelson Mandela and Archbishop Tutu have to be present on the national scene for such a miraculous solution to occur.

Q: When one thinks about Zimbabwe and South Africa, the difficult legacy of European colonialism of course comes up. So many of modern Africa's problems are a result of colonial rule. In what ways have colonialism hurt Africa - and did it have any positive effects? Also, how can the old European masters - today's modern and liberal European community, help Africa now?

Chibita: Colonialism had some positive aspects. Languages, like English and French, have unified tribes which would otherwise not be able to communicate with each other. I speak to my wife in English. Education is another positive legacy of colonialism and in developing the infrastructure of some countries.

The major wound that colonialism inflicted upon Africa was the senseless demarcation of the continent into small political divisions and the resultant disruption of existing political systems. The introduction of a dependent economy based on selected cash crops, the slave trade and the plundering of African resources were of course also very harmful. The old colonial powers have an obligation - for their own good as well - to help Africa now. We have seen how refugees and other exiles can overwhelm one country, coming from another which is deprived. Also, Africa has a lot to offer in terms of resources, trade and other areas of cooperation. If Europe doesn't do more, then perhaps China or other nations will help Africa to pull through. How then will Europe be able to come in later to cooperate when they didn't help us in our hour of need? It should not be looked at as an obligation but rather as a new partnership that is essential in the global village.

How can such help be extended? There are many ways, but I will just touch on micro-finance. I sit on the Board of a Christian micro- finance agency called Faulu. It gives out small loans of about $50 to small enterprises. These loans are able to transform many people's lives in a very basic way. The challenge for Faulu is that there is no steady source of grants, or loans at affordable interest rates from which to borrow and lend. These small loans reach deep into the villages and help the really needy people to move out of poverty. This is just one way of engaging, but there are also so many schools, health centers are other areas where an impact can be felt. Europe and indeed the rest of the world have to make up their minds whether to be involved with Africa for better or for worse or to forever leave the continent alone. otherwise a selective engagement cannot work.

END

April 2002

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