Pan-African Win In Guinea-Bissau

MORE AFRICAN BODIES WASH UP IN LIBYA

Don’t normalise Africans dying while attempting to cross the Mediterranean. Dozens of bodies have now washed up in Libya, a day after the same happened in Tunisia. pic.twitter.com/A83tv9wXQe

— African Stream (@african_stream) April 26, 2023

Editor’s Note: This video report was produced by African Stream.

By Lesley Becker

Activism and Art are a potent combination for addressing problems that are both enduring and unendurable. The play, Eclipsed, transports the audience into the intimate dwelling of women struggling to survive while living as sexual slaves in a rebel forces encampment at the end of the Liberian civil war in 2003. The story follows a 15-year-old African girl as she escapes from the encampment to become a child soldier in the rebel forces.

Written by Zimbabwean-American playwright Danai Gurira, Eclipsed made history by being the first Broadway show with an all-female cast, and the first all African-American cast, and an all-female creative team. Eclipsed was on Broadway in 2016, with Oscar winner Lupita Nyong’o in the lead role.

The playwright wants to create awareness about injustices encountered by girls and women around the world by the stories in her plays.  “Narrative is in my toolbox, and what I find powerful about narrative is that it actually allows people to be connected, to be disarmed, to see other people across the world that they might perceive of as statistics, [rather than] as actual fellow people that they care about and that they want to see freed to live self-determined lives,” she said in an interview.

Gurira’s work transcends the rationalizations created by terms such as “rape as a weapon of war” that are used to characterize the human experience of sexual violation and violence. Her work portrays the humanity of the captive women, and the difficult choices they must make during a time of war, and how the trauma of those experiences, particularly rape, changes them.

Why is Eclipsed relevant now? In September of 2020, President George Weah of Liberia declared rape a national emergency following a three day protest in the capital city of Monrovia. There were 5,000 anti-rape protesters, and there were violent clashes with authorities. Police tear-gassed thousands of anti-rape protesters. It is difficult to collect meaningful statistics as to the rate of rape in Liberia. A World Health Organization report estimated 75% of women in Liberia at the end of the civil war had experienced rape. That statistic was challenged by American writers because, they wrote, it seems like an improbably high rate.  However, the current situation in Liberia, where Covid-19 restrictions have increased the number of Sex and Gender-based attacks by fifty percent, is compared to the same high rate of attacks during the Liberian civil war (1999-2003)
which is the setting of Eclipsed.

The impetus for writing the play came from a 2003 photo appearing in the Western press of Liberian women fighters. Gurira was struck by their attractive appearance, the fierce and intense look in their eyes, and by their guns and their stylish fighting gear. In 2003, the Wall Street Journal interviewed a 20-year-old fighter calle1d Black Diamond, and described her appearance in an almost romantic way: “A pistol and a cellular phone hung from her trendy, wide leather belt. Her jeans were embroidered with roses. Her fellow guerrillas were equally fashionable, wearing tight-fitting jeans, leopard-print blouses and an assortment of jewelry. The number of women in her unit, she said, is a military secret.”

Gurira traveled to Liberia in 2007, setting off on a journey that would reveal that the intensity of the young women fighters in the photo was not empowerment, or a fierce loyalty to the rebel forces and brotherly rebel male fighters. Instead, the style and swagger of the young women covered over the deep trauma of having lived through unspeakable horrors during the civil war including being gang-raped, watching family members murdered, their homes looted and mothers and sisters raped by soldiers. Gurira interviewed thirty women including former women soldiers and women in the Peace Movement who are credited with forcing an end to the Civil War. The characters in the play reflect the histories of those women, as well as Gurira’s research, including the award winning. documentary Pray the Devil Back to Hell and the Human Rights Watch report “Roles and Responsibilities of Child Soldiers”.

Gurira weaves together a story that brings the audience into the women’s lives, using experiences that we can identify within our own lives. The women fuss about their hair, clothing and what will there be for dinner, even as they hide the fifteen-year-old girl from their abuser, the Commanding Officer. The fifteen-year-old, who is called “The Girl,” arrives at the camp as a bright, energetic child, able to read, and having plans to go to school to become a doctor or constitutional lawyer.

The commander, called the “CO” by the women, attacks The Girl when she goes outside to go to the bathroom, then designates her as the “number four” wife. After The Girl is raped by the CO, she returns to the shed where the Wives live together. She is listless and unresponsive to questions from the women about what happened, except to say the CO “did it” to her. Soon after, the CO arrives at the women’s shed, and with dread and anxiety they must line up for him, as he chooses which woman he will take away next.

The women in the play go by their ranking as “Wives,” a system set by the CO, and they do not use each other’s names, but address each other with their number in the ranking. Wife Number One, the eldest wife, was captured when she was twelve, and has been held captive for ten years. Number Two was ousted from the women’s shed and has become a rebel fighter. Number Three is six months pregnant with the CO’s child.

After the CO’s officers loot a village, he gives clothing and other items to Wife Number One, and she finds a book about Bill Clinton. The Girl reads parts of it to some of the other Wives, and their struggle to make sense of Clinton’s troubles provides some comic relief to an otherwise intense and harrowing play.

Wife Number Three calls Monica Lewinsky,“Wife Number Two,” and the woman express wonder at the U.S. Congress trying to remove Clinton as president for having two wives. They remark on the closeness they feel as Liberians to the United States, since it was the United States that set up the founding of their country.

Wife Number Two returns to visit the women’s shed, carrying a large gun and dressed in jeans and a slinky top. She has brought food for the Wives, offering a bag of rice because they have none.  Wife Number One has moral authority, and will not accept the food, because Number Two is involved in war atrocities. Number Three, pregnant and bemoaning the shortage of food, wants to accept the rice. The apparent freedom that Number Two has as a soldier appeals to The Girl.

Number Two entices The Girl to become a soldier so that she can get a gun and protect herself from being raped. The Girl follows Number Two and becomes a child soldier. She finds she is required to participate in looting, killing and (much to her dismay) rounding up girls from the ransacked villages to bring to soldiers to be raped.

A woman from the Liberian Woman’s Peace movement secretively visits the Wives to tell them that the war will be ending soon. The unendurable trauma of their war experience has unraveled the Wives’ identities, and they struggle to remember what their names were before the war. Rita, the Peace Woman, coaxes Number One to remember. Finally, she whispers her name, and Rita writes “Helena” in the dirt of the shed floor. The educated and upper-class Peace Woman, Rita, has her own story. Her daughter has disappeared, and she searches the rebel camps in hopes of finding her. Gurira lays bare Rita’s struggle with her classism when Rita airs the complaints of the Peace Women to Helena, saying that the CO is “trying to treat us like we’re village girls they rob from the bush,” without awareness that Helena herself was a 12-year-old girl running from an attack on her family’s home in a village, and captured when she was hiding in the bush.

The play ends when Charles Taylor leaves Liberia, signaling the winding down of the long civil war. The Girl has to choose whether to give up her gun in order to go with the Peace Women group; or to keep her gun and go back to the camp of rebel fighters. Helena (Number One) struggles with her decision to leave at first because her identity is her rank in the camp. Number Two cannot believe that she will be safe if she gives up her gun, and she returns to the rebel fighters’ camp. Number Three has her baby, and she chooses to stay with the C.O., believing that he will take care of her and her baby girl. She named the girl Clintine, after Bill Clinton. The naming of this Liberian child, begotten by rape at a rebel commanders’ camp during wartime, may symbolize Liberia’s call for support from their parent country.

Liberia was founded by the American Colonization Society in the early 1800’s as the first free country in Africa, as part of the “Back to Africa” movement designed by U.S. government to avoid abolishing slavery. For many years,  U.S. involvement in Liberia was significant, especially in the exploitation of resources (rubber, diamonds and gold) by the Firestone Tire and Rubber Company starting in the 1920’s. The U.S. supported the violent and repressive government of Samuel Doe (1980-1990) but has been gradually but continuously disengaging since the end of the Cold War. In 1990, at the beginning of the brutal, 14 year Liberian Civil War, the U.S. citizens were evacuated and U.S. involvement, for practical purposes, ended.

The commanders in the Civil War illegally, according to the Geneva Convention, used over 15,000 children under the age of 18 as soldiers in fighting in Liberia between 2000 and 2002. Many people question U.S. disengagement with Liberia, a country considered to be the “stepchild” of the United States. One U.S. expert says that Liberia sees itself as the 51^st state. However, while there are significant straightforward needs in Liberia now, such as DNA machines used to determine the perpetrator of a rape and technicians who know how to operate them, there are questions as to why the U.S. has continued to be unresponsive to Liberia’s crisis.

Despite declaring rape to be a national emergency last September, President Weah has not followed through with establishing a special prosecutor for rape, or setting up a national sex offender registry, or establishing Criminal Court E for hearing rape cases across the 15 counties in Liberia. In March of 2021, President Weah unveiled a DNA testing machine to be used to aid prosecution of rape cases. However, media reports indicate that there are no trained technicians who know how to operate the machine in Liberia.

In Our Bodies, Their Battlefields, Christine Lamb writes that rape is the cheapest weapon known to man.” And also one of the oldest, as some scholars analyze the Book of Deuteronomy’s “Law of the Beautiful Captive Woman” to support a view that women may be treated as “spoils of war”. There were many wartime atrocities, but in particular, the weaponizing of raping women and children leaves a lasting imprint on the cultural integrity of a society. The society in Liberia after the war has been called a “culture of impunity” where there is no penalty for attacking women and children.

Danai Gurira founded a website, newsletter and blog called Love Our Girls which raises awareness about girls in African who are abused and forgotten. She writes there:

“As a writer, scripting narratives is my act of resistance, my way of bringing that unheard African female voice front and center and allowing it   to manifest its astounding value. I have always had a passion for women and girls, a hope to see them function on the same playing field as men and  have the same opportunities and appropriate protections. I want to be more   than an actress and storyteller but an advocate for women, not only in underdeveloped countries but all over the world.”

The play’s central theme is that the light inside of each of these women, a light that can be seen clearly in The Girl when she first arrives at the camp, is eclipsed by the trauma of rape and captivity. For the women who become fighters, this is compounded by the horror of the acts of war they witness and participate in.

Eclipsed is about how the light within these women was blocked by the reign of terror of the warlords, their soldiers, and soldiers of the government.

It is an open question as the curtain comes down: what will become of these girls and women when the war has ended? And it is an open question as well: what will it take, locally and globally, to repair the shattered norms that allow rape of children and women to be happening at alarming rates, and to muster the political will to prosecute and convict those who commit those crimes? Gurira uplifts the stories of women and girls in war and invites audiences to see the lives of women and girls who are subjected to repetitive rape, deprivation of food and freedom, by not showing them as “flailing victims” but instead “… these are dynamic women and girls, in the most treacherous of circumstances, and I want the audience to feel at home with them.” The play provokes the empathy that is necessary for social justice.

Lesley Becker is a playwright and director living in Vermont and a Reparative Board member at the Burlington Community Justice Center. Her plays are available to read on New Play Exchange; she is a member of the Dramatist Guild.

 

 

 

 

This article originally appeared in Peoples Dispatch.

Sixty years ago, on May 25, Ghana’s first prime minister and president, the anti-colonial revolutionary leader Kwame Nkrumah stood before 31 other heads of African states in the Ethiopian capital of Addis Ababa and declared, “[T]he struggle against colonialism does not end with the attainment of national independence.”

“Independence is only the prelude to a new and more involved struggle for the right to conduct our own economic and social affairs…unhampered by crushing and humiliating neo-colonialist controls and interference.”

“We must unite or perish,” Nkrumah had emphasized, recognizing that while countries across the African continent were “throwing off the yoke of colonialism,” these successes were “equally matched by an intense effort on the part of imperialism to continue the exploitation of our resources by creating divisions among us.”

Nkrumah was speaking at the founding of the Organization of African Unity (OAU) in 1963, striving, alongside other leaders, to build a Pan-Africanist vision of a continent united under a common currency, monetary zone, and central bank, and a united government and joint defense under an African High Command.

That these conditions did not materialize speaks to imperialism’s “intense effort” to suppress this vision. The coming decades would see African leaders assassinated and overthrown in coups backed by colonial powers for daring to envision a life of dignity for their people. Meanwhile, international financial institutions, dominated by these very forces, implemented brutal regimes of structural adjustment, sinking African countries further into debt and exploitation.

While the OAU eventually became the African Union (AU) and the African Liberation Day became Africa Day, May 25 still serves as a crucial day for progressive forces to connect the struggles for national liberation and Pan-Africanism of the 20th century to the present struggles against imperialism.

On this theme, Pan African Television hosted a discussion titled, “African Liberation Day: The State of the Struggle for Freedom” on May 25.

Recovering the History of Collective Liberation

The general secretary of the Socialist Movement of Ghana (SMG), Kwesi Pratt Jnr. added, “The national liberation struggle is not over…even if that struggle was over… what about the ownership and exploitation of our resources for the sole purpose of enriching the bank accounts of the multinational corporations in the colonial metropolis?”

“The radical nature of this celebration [of African Liberation Day] is saying that we as African people came together to end exploitation…end colonialism…to continue to strive for stopping neocolonialism from taking its root on the African continent. That struggle is still ongoing,” said Kambale Musavuli, a leading activist and an analyst with the Center for Research on the Congo-Kinshasa.

“In some parts of the African continent, people still do not have independence…The people of Western Sahara are still under colonialism by Morocco. We have to make sure that they are liberated.”

African Liberation Day also recognizes that people across Africa threw off the yoke of imperialism through collective struggles. Dr. Vashna Jagarnath, a labor activist and director of Pan Africa Today, commented. “We all know the struggles we face 60 years later, we have been recolonized in different ways, through the debt crisis, through foreign policy, through military bases being allowed to be built on our continent and determining to us who it is we can have relationships with, that determine our local policy…”

“Our continent is in a crisis. So we need to recall our history of us liberating ourselves.”

The Addis Ababa meeting of 1963 had been decades in the making, preceded by the Pan-African Congress held in Manchester, UK, in 1945 and the All-African People’s Conference in Ghana in 1958. However, these initiatives were also built on hundreds of years of struggle by the African people for freedom, “a part of the long march” from the days of the transatlantic slave trade, Pratt stressed.

This long history of liberation struggles and their collectivist orientation is not widely known by young people across Africa today, Musavuli said, calling this an “erasure of history.”

In reality, collectivism had closely informed the period of the struggle for independence for the DRC, and this took various forms—including the support provided by other African countries like the Central African Republic to the DRC. We must remember the fact that Pan-African activist T. Ras Makonnen had helped to get Patrice Lumumba to Ghana in 1958 and how the Mau Mau had gone from village to village in the country and screened films in 1960, Musavuli highlighted.

“The independence of Congo was not a national affair, it was a continental affair…We cannot talk about June 30 as Congolese independence, it was a Pan Africanist independence,” he said, reiterating the need for unity and a “Pan Africanism of the people.”

Internationalist Oppression, Internationalist Resistance

Speaking to the historic erasure of these links in the context of South African exceptionalism, Jagarnath said, “You are taught about the South African economy as if it is divorced from the rest of Africa, as if South Africa, which is a resource-rich country, is rich on its own, as if it was not migrant labor workers from Mozambique, Zimbabwe, and Malawi working in our mines, without getting any compensation, to enrich the elites of our country.”

Even today, “for the South African capitalists who are exploiting and benefiting from Ghana… Why must they worry about the liberation of Ghanaians? They don’t need to tell Africans the role of Ghana in the history of our liberation… That is a dangerous story that will affect their profits.”

At a time when African Liberation Day is barely celebrated on the continent, including in Nkrumah’s own country of Ghana, Jagarnath noted that the reason was because the “political project had changed”.

“We as people give up our power to those in power and we let them dictate to us, and they change, and the changes that come into place are economic and political…they do not want us to be liberatory because if we have liberatory policies…if we remember the liberatory aspects of our history we will try to liberate ourselves from them, and this is not convenient because they are now making deals with each other to continue to exploit this continent.”

“So we have two sets of exploitation: the classical imperial exploitation that still comes from the imperial nations, but we also have our internal systems.”

It is this very nature of exploitation that determines that the form of struggle must be internationalist: “The struggle for national liberation in Africa has always been an internationalist effort,” Pratt said. He elaborated that this was due to the fact that the very division of Africa had been an internationalist effort, namely the Berlin Conference of 1884-1885, when colonial powers partitioned the African continent among themselves for the purposes of extraction and exploitation.

“Our enemies are united, and we have no chance of succeeding against that united force if we [ourselves] refuse to unite,” he said. There is a rich history of this internationalist unity, not just within the continent. Cuban revolutionary Che Guevara set up a camp in Ghana to train fighters who were engaged in parts of Eastern Africa and South Africa. The internationalist unity was also reflected in Cuba’s armed support in the fight against apartheid and the consolidation of the independence of Angola and Namibia, Pratt added.

We can also see this in the connected struggles for Black liberation in the United States and the liberation against imperialist oppressors on the African continent, stated panelist Makayla Marie, a member of the Party for Socialism and Liberation in the United States.

Internationalism remains a necessity today, the panel discussion emphasized, “You cannot support the independence of the Sahrawi Arab Democratic Republic without supporting the struggle of the Palestinian people for national independence against apartheid colonial occupation,” Pratt added.

“What we are fighting is the scourge of capitalism in its worst forms, at this imperialist stage, and we need to unite as African people…as socialists…as revolutionaries to achieve victory, which is inevitable.”

This was also underscored by Musavuli in the case of the Democratic Republic of Congo (DRC), where “it is not just imperialists but also other African countries, who are exploiting the country … They are only able to do it because they see the DRC as separate. They do not see us united in the struggle.”

These issues inevitably lead to a key issue that the panelists addressed—that of a general crisis of political legitimacy of current governments and of the use of divisive politics which worked to obscure the common reality “that we are all oppressed by the same oppressor,” as Marie said.

“People, be it in the U.S. or the African continent, have a difficulty right now choosing their leaders, and they must unite and challenge the forces that be,” Musavuli stated. This necessitates the need for mass-based and mass-led collective struggles for a “true independence,” the panelists reiterated.

“These Western countries after colonizing us, enslaving us, and stealing our resources, are now coming back to us and telling us that if we want to develop, we have to be like them and follow the capitalist path to development. That path started from slavery, passed through classical colonialism, and has today arrived at neocolonialism,” Pratt said.

“We have arrived at a situation in history where the only viable option available to us is the self-reliant path to development, the ownership of our resources for our own development… and that option inevitably leads us to the path of socialism.”

“Socialism is the only path to liberation from exploitation, from oppression, from poverty.”