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BOOK REVIEW ON LAND AND WATER SECURITY
BY REGIONAL NEWS TEAM
NAIROBI-KENYA
FRIDAY, APRIL 8, 2011
Recently Fr Ken Thesing MM, Fr Joachim Omolo Ouko, AJ, Sr Joseph Bunde, Franciscan Sisters of St Ann Lwak, and Torit Catholic Diocese Secretary, Mrs Teody Lotto held three days workshops in Bondo parish in the Archdiocese of Kisumu under the invitation of Bondo Catholic Church parish priest, Fr Gradus Ochieng with the blessing of His Grace Archbishop Zacchaeus Okoth who is also the Chairman of Kenya Episcopal Conference Catholic justice and Peace Commission.
Reflection on land and water security- The manual prepared by People for Peace in Africa- Nairobi 2011
Bondo is one of the parishes in Kisumu archdiocese faced with many challenges
of land and water security. Yala swamp is one of such challenges that has
always been earmarked for reclamation. According to ecologists and zoologists
the swamp reclamation would precipitate unpredictable ecological hazards.
Papyrus the swamp’s most dominant plant would disappear.
Yala swamp fish pond site- residents of Siaya and Bondo Districts have accused American investor Dominion Farms Ltd of failing to honour a corporate social responsibility agreement it entered into with the community regarding the Yala Swamp/ Photo by Fr Omolo, AJ
Yala Swamp is a wetland bounded to the north by Nzoia River and the south by Yala River. The swampland covers an area of about 17,500 ha in Siaya, Bondo and Busia districts that are home to nearly 1.2 million people.
Yet land and water remains one of the most contentious issues in Africa today- that is why proposition 30 of the second African Synod of the bishop treat the matter as one of the urgent issues that need to be addressed.
Based on Biblical perspective (Seek peace, and pursue it- Psalm 34:14), this small booklet is what Fr Thesing calls a product of the gaps and gains in Kenya democratic process. This book is inspired by the desire to record, achieve, analyze, and interpret that sad but immensely significant occurrence in Kenya and particularly in Bondo.
This small booklet brings the first eyewitness of the people in the grassroots and this will help the priest and religious and lay people who would like to engaged in the issue of land and water its critical than ever in our life.
Historically, Kenya has pending issues such as the land question, the backlog of IDPs from different Ethnic clashes of the early 1990s, and persistently hostile election environment. All these historical accidents constitute a great liability to the country.
Father Caroll Houle MM in 1992 workshops to Catholic priests from the Archdiocese of Kisumu at Ukweli Pastoral centre Kenya mentioned rapid population growth and multi ethnic character has tended to neglect the needs of the marginalized groups, in particular women and youth and inhabitants of arid and semi arid lands.
Population pressure in densely settled areas has resulted in immigration to other parts of the country that were formerly in the hands of the white farmers and where land settlement has occurred without taking into consideration the fears and concerns of communities who owned such land before colonialism.
Historically land has been the centre for controversy in Kenya especially the issue of women being denied the right to own or inherit land. There are numerous cases where women are disinherited of land and new law seeks to change this as stated in the following articles Article 60 (Chapter Five of the new constitution):
(1) Land in Kenya
shall be held, used and managed in a manner that is
equitable, efficient, productive and sustainable, and in accordance
with the following principles-
(f) Elimination of gender discrimination in law, customs and practices related
to land and property in land: Article 68 Enact legislation (vi) To protect the
dependants of deceased persons holding interests in any land; and water.
There is intense pressure on water resources in the diocese quality and quantity wise. Lake Victoria is highly polluted, denying the local community access to safe and clean drinking water. The water hyacinth, despite concerted efforts to eradicate it, is still a menace.
Water hyacinth in Lake Victoria-Kisumu/ File photo
During the workshop in Bondo the participants looked at the issue on land water security and they came with the following- (1) Implementation of land Laws (2) Fairs distribution of land from the parents so as to avoid family conflicts (3) Public awareness (sensitization) (4) Consultative channels before land leasing, involvement (5) Control rates of land selling. (6)The church should provide spiritual guidance (7)The church should also collaborated with the government in order to bring peace.
During the discussion the participants looked in many aspects of land administers and adjudicators- building strong institution of judiciary to stop land impunity-respect to Gods commandment of Love-observe and honour the lands laws.
Way forward
1) To create awareness on land and water to the local community 2) To empower
common people through education 3) More educational workshops in all parishes
on Land and water 4) Resources are required so that can enable grassroots
levels,
Youth and Media.
Recaps
1- Water
and land are inseparable 2-Land and water are gift s from God for us to use
Water is life 3-Land is an inheritance from our ancestors 4-Water and land are
natural resource 5-Water and land are courses on conflict 6-Develop and
implement water allocation plans for equitable and sustainable water resources
7-Estabish efficient water resource monitoring networks and improve the water
resources information 8-Develop and implement mechanisms that mainstream cross
cutting issues (climate change curb corruption, HIV/AIDS and Gender party 9-implement
policies and develop mechanisms that improve water availability 10-Restore
degraded water catchments areas and guard against water pollution
List of participants- Names and Centre
1. WANGAI SILFANO- BONDO
2. PETER MBEKE- BONDO
3. DOLROSE
OKONGO- BONDO
4. CHRISTINE
ALOO- BONDO
5. SILANUS
ODEWO- BONDO
6. MARY
AKOTH- MASITA
7. BENEDICT
O.KOBIYA- BONDO
8. PAMELA ADHIAMBO- BONDO
9. NICODEMUS
OMONDI- BONDO
10. CONSOLATA
A.RAILA - BONDO
11. JACINTER
ATIENO- BONDO
12. JANE
ATIENO- BARKOWINO
13. JACINTA
ADHIAMBO- BONDO
14. SELINA
AKINYO OKELO- BONDO
15. RISPER
ATIENO OLUM- OIKO
16. ANJELINA
AKINYI SIGUDA- NYABONDO
17. PAMELA
ADORY- BONDO
18. MAURICE
OWUOR OGUTU- BONDO
19. DOMINIC
OLWERU- OIKO
20. WASHINGTON ALIWA- BARMUOFU
21.
FULGENCE OMOLLO-NYABONDO
22. DOMINIC
OKOTH ALINDI- OPANDE
23. VALERINE KIZITO ONYANGO-
BONDO UNIVERSITY
24. LUKE
OMONDI OKELLOLO- BONDO
25. ANGELINE
OKINDA- BONDO
26. MAURICE
MILLA- BARKOWINO
27. KEVIN
STEPHEN- OTIENO OYIEKE
28. ALFRED ODERA- ST
PETER-OPANDE
29. MARTINA
MEMKOLA- BONDO
30. ANTHONY
RADING- BONDO
31. DONG
SHENG CHAN BONDO
32. SELINE A.OKELO- BONDO
The group photo of participants- workshop took place at Bondo Parish, Kisumu Archdiocese February 24-26, 2011/ Photo by Fr Omolo, AJ
“If
you want to cultivate peace, protect creation” This is the title of Pope
Benedict XVI’s Message for the Celebration of the World Day of Peace, 1
January 2010 (All Church document references can freely be accessed on
and downloaded from the Vatican
website: www.vatican.va).
Respect
for creation the Pope said is immensely important because “creation is
the beginning and the foundation of all God’s works” (Catechism of
the Catholic Church, #198). Many threats arise from the neglect, even misuse of
the earth and the natural goods God has given us. Therefore, humankind, all peoples,
must renew and strengthen “the covenant between human beings and the
environment” (Benedict XVI, Message for the 2008 World Day of Peace, #7).
Pope Benedict referred to his own Encyclical, Caritas in Veritate (2009) that
the environment must be seen as God’s gift to all people, and the use we
make of it entails a shared responsibility for all humanity, including future
generations. And he says seeing creation as God’s gift to humanity helps
us understand our vocation and worth as human beings. Psalm 8:4-5 says:
“When I look at your heavens, at the work of your hands, the moon and the
stars which you have established; what is man (humankind) that you are mindful
of him/them and the son of man that you care for him”.
Twenty years ago too Pope John Paul II in his 1990 Message for the World Day of Peace, paragraph #1 said, “ecological awareness…needs to be helped to develop and mature, and find fitting expression in concrete programmes and initiatives.” And forty years ago in 1971 Pope Paul VI, in his encyclical letter Octogesima Adveniens, #21 pointed out that “by an ill-considered exploitation of nature (humankind) risks destroying it and becoming in his turn the victim of this degradation…Not only is the material environment becoming a permanent menace – pollution and refuse, new illnesses and absolute destructive capacity – but the human framework is no longer under humankind’s control, thus creating an environment for tomorrow which may well be intolerable. This is a wide-ranging social problem which concerns the entire human family”.
The manual is prepared by:-
People for Peace in Africa
P.O. Box 14877-00800 Nairobi, Kenya
Website: www.peopleforpeaceafrica.org
People
for Peace in Africa
(PPA)
P O Box 14877
Nairobi
00800, Westlands
Kenya
Tel 254-20-4441372
Website: www.peopleforpeaceafrica.org
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BOOK REVIEW: ETHICS OF HUMAN RIGHTS-THE AFRICAN CONTRIBUTION
REVIEWED BY FR JOACHIM OMOLO OUKO, AJ
NAIROBI-KENYA
MONDAY, APRIL 11, 2011
AUTHOR: FR RICHARD N. RWIZA
PUBLISHED BY CUEA PRESS
PAGES: 284
Richard N. Rwiza begins his book by assertion that human rights are rights possessed simply by being a person. It is against the background that while human beings must not be used as tools to justify one’s end, women must also not to be discriminated or placed as less human being.
It is against the background that Elizabeth Cady Stanton, a 19th-century pioneer for women’s rights in the United States, felt that “the Bible and the Church have been the greatest stumbling blocks in the way of women’s emancipation.” Of the first five books of the Bible, Stanton once said: “I know of no other books that so fully teach the subjection and degradation of woman.”
Although women and men are equally public persons, even politically they have been viewed as inferior creatures. That explains why there is a deficit of women exercising political power to manage their respective nations’ affairs.
That is why the need for the equal presence of women in public affairs should be self-evident and mandatory if our nation states are to be democratic, accountable, and responsive to all citizens.
In considering the ethics of human rights, the author+
focuses on three main spheres. In the first section of his critique, rights remains in the sphere of theory unless they are made secure in the form of an international legal order.
In the second part he analyses how rights and responsibilities are basically bound together. This is because the exercise of human rights depends upon the responsible behaviour of others.
Finally he argues that human rights cannot just be an object of purely theoretical teaching without any link to these existential conditions in which they are conceived, defined and realized.
Should these rights persistently be violated, the author quotes Archbishop Desmond Tutu” Nothing not even the most sophisticated weapon not even the most brutally efficient police, no, just nothing will stop people once they are determined to achieve their freedom and right to humanness”.
It explains why searching for freedom, where human rights have been violated, can lead to protest and a fighting spirit. It can also lead to revolution-the overthrow of an established order, which involves the transfer of (State) power from one leadership to another and may involve a radical restructuring of social and economic relations.
In Julius Nyerere’s perspective, “For even if change is secure through the violent overthrow of a feudal or a fascist society, the new life has still to be built by or with people who lived in the old society and who were shaped by it even if they react against it”.
It explains why according to the author, it is an ideal that peace should be based on justice and the struggle for human rights should be harmonized with justice. That is also why a religious justice and peace ethic must be a reflective ethic if it hopes to avoid falling into fundamentalist moral positivism.
Therefore, the theological foundation, which obliges the religious believer to be concerned with issues of peace cannot remain neutral or stand aside from crucial questions raised by the current so called ‘super-powers’ and various peace movements.
Considering the history of human rights in view of four mains spheres, the author explains that there are rights that may in essence be invoked against the State.
What is constant in this generation is the notion of liberty, a shield that protects the individual, and in association with others, against abuse and misuse of political authority.
Second generation of human rights point out claims against the State for provision of services. These are ‘rights of credit’ against the State and the organized national and international bodies as a whole. Basically, the root of these rights is found in distributive justice; a central element in the revolutionary trend.
The third generation of human rights are rights of solidarity and their realization demands the efforts of all. Within this category of rights, the author warns that there is a temptation of creating the so-called rights that would be no more than ephemeral ideals of transient age.
In his final remark, he explains that the ecological rights indicate new directions which human rights understanding is now taking, in a sense pointing to a fourth generation of human rights.
About the author:
Fr Richard N. Rwiza is a Lecturer and Head of the Department of Moral Theology at the catholic University of Eastern Africa (CUEA), Nairobi-Kenya. He holds Licentiate degrees (STL) in Moral Theology from CUEA and theology from Catholic University of Leuven, Belgium.
Fr Rwiza is also the author of “Formation of Christian Conscience in Modern Africa” (Pauline Publications Africa 2001). He served as Secretary General of the Catholic Archdiocese of Arusha, Tanzania between 2003 and 2007.
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REVELATION BY EDUCATION PS ON HOMOSEXUALITY IN CHOOLS IS NOTHING NEW
BY FR JOACHIM OMOLO OUKO, AJ
NAIROBI-KENYA
TUESDAY, APRIL 12, 2011
Revelation by Education Permanent Secretary Prof James ole Kiyiapi on Saturday that homosexuality, lesbianism and drug abuse are widespread in learning institutions in Kenya should not come as a shock.
The fact that human beings are "social animals", and their habits, desires, hopes, fears, and beliefs are shaped by the various societies into which they are born is the reason why some human beings behave differently.
This photo portrays exactly the fact of human being as "social animal" driven by sexual lust- The photo depicts Sheila Adhiambo’s desk in Form two West at Agoro Oyombe Secondary School which remained vacant after she opted out and got married. Inset: Sheila (above) and her husband Malik Obama. File photo
This often happens because people are born with a certain potential for sexual expression and needs. That is why, even though such relationships involved risks such as HIV/Aids infections you still want to fulfil your sexual lust and needs.
It explains why in February German pop star Nadja Benaissa (pictured) was aware she was HIV positive bust still engaged in active sex. She was found guilty on August 16, 2010 of spreading the virus to several men she slept with.
Benaissa was a singer of the German pop group No Angels- she was accused of not telling sexual partners, with whom she had unprotected sex, that she was HIV positive.
According to the charge sheet, she had sex on five occasions between 2000 and 2004 with three people and did not tell them she was infected, even though she had known since 1999-AFP / photo.
It explains why, even though children are not expected to involve in sexual activities or drug abuse, they do so because of their being ‘social animal’ just like adults-in other words, sexual urge and lust has no age.
This photo shows a female police officer talking to victims of underage girls who voluntarily engaged in sex with adults. A new report has indicated that girls as young as 12 are involved in active sex-File photo
Although some children could learn how to control themselves, some involve in sexual activities because they learn to adopt behaviours that take place in society, especially societies in which people live "loose morals" and lack role models.
Good explanation is the recent awful details in Kenya which emerged on the level to which school girls fall prey to sexual predators, where teachers have formed a culture and habit of kissing, touching or have sex with their pupils.
It explains further why in Sierra Leone, Humu Tavawallie, 14, was courageous enough to explain how difficult it is to come out of the habit once you have began: “I couldn’t say no when he asked, I couldn’t say no.” Humu has been sleeping with her teacher, 37, since the end of last school year.
“When the practicals [exams] came I didn’t have the money to pay. My teacher said I didn’t have to pay. He said he wanted to love me.” The practicals cost 5000 Leones, less than 80p.
Humu has been going to her teacher’s house once or twice a week since late July last year. In exchange for sex, her teacher lets her off the school fees and gives her a small amount of money. “My mother knows,” says Humu, “but she doesn’t say anything. As long as I take some money home, and continue to go to school, she never asks questions.”
For many girls in Sierra Leone their teachers are not a support but a further obstacle to their education, as they demand sex in exchange for a place at school or top grades in class. If the girl says no, the teacher will fail her. “I am afraid the teacher will want me,” says Tify Gbla, 17. She knows that if her teacher places her in that catch-22 situation her education will be over.
“I am one of the only girls in my class who is not having a relationship with the teacher,” says Tify. I ask about her friends. She says she doesn’t have any friends now; the classroom is divided between the girls who have given in to the teacher and those who hide.
Figures made available by UNICEF in Freetown reveal that over half of all girls in Sierra Leone have experienced some form of sexual abuse by the age of 18. And 54 per cent of them have their first baby before their 19th birthday.
The report further indicates that in Sierra Leone, girls will sell themselves for lunch despite the fact that it is illegal to have sex with a minor in Sierra Leone. But even so, even if few men are prosecuted most parents will accept small out of court payments in lieu of taking the perpetrator to court.
As Fatmata Fofanah, 16, expresses with pain, it was a nightmare for her to be forced by her mother to sleep with an older man when she was 13. She now has a six-month-old baby girl by the man, a road engineer from the provincial capital, Bo according to the report.
Fatmata says that it started when he was building a road through her village: “He met my mother and they had talks and then my mother called me and explained things. She said I had to because he was paying for my school fees”.
I ask her what she thought of her situation, and she replies matter-of-factly: “If your parents are poor you need something for your education and [if] a male decides to have a relationship with you, you automatically have to. You have no option because he is helping you with your education and at home.”
Even
though parents may try their level best to caution them about dangers of their
sexuality, they end up learning it from their peers in school as this story
exposes: “ Nine-year-old Jane Tugume ran to her mum shouting: “I
don’t want to play with that girl! She has bad manners!”
“What bad manners?” her mother asked inattentively. “At
school, she plays sex in class!” the little girl blurted, adding:
“Sometimes in the school bus, she kisses her boyfriend!” Tugume’s
mother was shocked. Her daughter, at nine, knew about sex and boyfriends! Not
wanting to reveal her shock, she replied: “Okay, go and play with other
children!”
Times have changed and more primary school children are having sex than most
teachers are willing to admit. In the past, you had to be well into your teens
to know about sex and romance, but today’s child seems to know more, much
more.
Some children who have just joined high school say it is not something new.
According to them, sex in primary school is more frequent, because then,
“teachers are not as strict about sexuality as they are in secondary
school.”
Perhaps the most shocking thing about children having sex with their peers is
when some children do not find it shocking at all. “You glance over and
just let them continue with their business,” says a 12-year-old boy who once
stumbled upon a Primary Six “couple” having sex during games-time,
behind the school latrines. “If the teacher is approaching, you run away.
If they are caught, that is their business.”
It explains why moral strictures within some societies tend to be based on
shame rather than on guilt. Shame because you have been caught or you are
pregnant. Not with guilt because to them sex is just normal like other fans.
That is why, despite traditional, cultural or ethical norms children still
engage in sex.
Unlike before when a youth who impregnated a girl was liable for brideprice to her father, and might be punished in addition, today such traditions are no longer in existence. A teacher who sleeps with his pupil is able to pay as little as Ksh 5,000 (about $60) to the parents of the girl to settle the case outside court.
While it could be argued that child sexual abuse seems to be increasing, and is part of a generalized child abuse resulting from pressures of social change and loss of the holding power of traditional taboos, less punishment make it possible since you are able to pay and let it go. In other societies any adult found defiling a minor would be severely punished by mob justice. In some cases, children conceived incestuously would be killed.
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RESIGNITION WAS THE BEST WAY TO GO FOR BISHOP MUHERIA
BY FR JOACHIM OMOLO OUKO, AJ
NAIROBI-KENYA
WEDNESDAY, APRIL 13, 2011
The Kitui Catholic Bishop Anthony Muheria’s resignation on Monday from the Judicial Service Commission (JSC) was the best way to go. Although the bishops empathetically said his decision had nothing to do with the ongoing recruitment of a new head of judiciary, this factor cannot be ruled out.
Bishop Anthony Muheria appears before the Parliamentary Committee on Legal Affairs for vetting to join the Judicial Service Commission at Parliament Buildings November 24, 2010/ Photo-courtesy Daily Nation
The anticipated political war between Kibaki (Kikuyu) and Raila (Luo) in choosing the qualified Judges- that is, between Justices Riaga Omollo, and Mary Ang’awa is not going to be an easy task. Raila would prefer the two while Kibaki would definitely go for Justice Kihara Kariuki, and Lee Muthoga given the ethnic preferences.
Bishop Muheria would therefore find it very difficult to be neutral given also his ethnic background. While Vice President Stephen Kalonzo Musyioka would prefer Joseph Nyamu, Kisii community would go for Samuel Bosire.
If they decide to choose a woman, then the war would be between justices Mary Ang’awa, Roselyne Nambuye, Mary Kasango, and Hannah Okwengu. While Luyhia communities would vet for, Roselyne Nambuye, Mary Kasango, and Hannah Okwengu, Luo communities would want Mary Ang’awa while Kikuyu community would prefer Martha Koome.
But remember Roselyne Nambuye was once was suspended as High Court judge, only to be exonerated from corruption allegations by her accuser later on after assistant senior commissioner of police John Mwachai told the tribunal investigating the judge that he only had a perception that she delayed a case while serving at the Eldoret High Court. After conducting interviews, the JSC will make recommendations to the Head of State, who will in turn appoint the Chief Justice after approval by Parliament.
The fact that the process of replacing Mr Justice Evan Gicheru stalled after President Kibaki and Prime Minister Raila Odinga failed to agree on the President’s nomination of Mr Justice Visram, Prof Githu Muigai as Attorney-General, Mr Kioko Kilukumi as the Director of Public Prosecution and Mr William Kirwa as Controller of Budget are just some hints that vetting is going to be a tough job.
Remember also that the President accused of failing to involve the JSC, which is mandated to oversee judicial appointments and operations. This is the commission that the bishop was appointed to serve, eve though constitutionally but Kiabki chose to ignore it.
If it was not because Hon. Lady Justice Mary Ang’awa is a Luo, she would have been vetted because she is qualified for the job. Apart from joining the bench at a time when only three women were employed as Hon. Magistrates, and the fact that in 1980, no woman had been appointed to the High Court of Kenya or to the Court of Appeal bench, Lady Justice Ang’awa is currently a Judge of the High Court and the Chairperson of the Kenya Women Judges Association.
She is a graduate of the University of Nairobi (LLB (Hon.) 1979) where her dissertation was on land tenure in Mathare valley slums of Nairobi. In the year 1979, the Hon Judge joined the Kenya School of Law passing with distinction and being one of two women and sixteen men to pass the examinations in April 1980, out of seventy two candidates. She was then admitted an advocate of the High Court of Kenya in the same year.
Years later she graduated with a master’s degree in Law LLM (2005) with her dissertation being on the Law of Succession and human rights. She was the first Woman Chief Magistrate appointed in 1990 in charge of the first Anti-corruption court in Kenya.
This is not of course, to mention her experiences in the High court at Mombasa, in bringing good governance to that court saw her being offered the Eisenhower Fellowship to the United States of America.
Unlike Anga’wa, the Hon. Lady Justice Mary N. Kasango (formerly Ms. Mary Muhanji), was called to the bar in Lincoln’s Inn at Chancery Lane in London in 1979. This was after her graduation from the Council of Legal Education, Grays Inn. She had previously been conferred with a Bachelors of Laws (Hons.) degree at the Middlesex University, London in 1978, after studying for four years.
Before her appointment as a Judge of the High Court in 2003, she was the proprietor and manager of Muhanji-Kasango Advocates, a busy law firm based in Nairobi, which she had established in 1992. During her practicing years, she handled numerous company law litigation briefs largely involving winding-up and registration of companies, conveyancing and land law litigation.
Although she was once in charge of serving a corporate client portfolio which included the Kenya Commercial Bank, the National Bank of Kenya, ABN-Amro Bank, Standard Chartered Bank, General Motors and Brooke Bond Co. Ltd, her professional experience is not confined to the legal system. Between June and December of 1983, she was an Assistant Manager at the New Ainsworth Hotel in Westlands, Nairobi.
The Hon.
Lady Justice Hannah M. Okwengu on the other hand was admitted as an advocate of
the High Court of Kenya in February, 1980 after qualifying with an LLB (Hons)
Degree from the University
of Nairobi (1978) and
Diploma in Legal Practice from the Kenya School of Law (1979).
Lady Justice Okwengu first worked as a Land Registrar in Mombasa, before moving to the Municipal
Council of Mombasaa where she worked as an Advocate for 3 years. Between 1983
and 1999 Lady Justice Okwengu rose through the ranks to the position of Chief
Magistrate.
Among
the stations that Hon. Lady Justice Okwengu headed as Magistrate in charge were
Makadara Criminal Courts, Sheria Civil Magistrate’s Court, Milimani Chief
Magistrate’s Court (which she pioneered) and Nakuru Chief
Magistrate’s Court.
In 1999, she was appointed by as Assistant Director Kenya Anti- Corruption
Authority (KACC) for a five year term. She set up the Prosecutions Department
of the Authority and commenced active prosecution of corruption cases. Her
appointment ended prematurely in October, 2001 after KACA was disbanded following
a High Court decision declaring KACA unconstitutional.
In 2003 to 2004 she was a member of a Constitutional Tribunal appointed by
Kibaki to investigate the conduct of a High Court Judge. Between 1990 and 1995
she was the vice Chairperson of Sheria Sacco Society and also acted as
Treasurer of the same Sacco from 1996 to 1997. She has also been Vice
Chairperson of Judges Welfare Fund, the Chairperson of the Nairobi
Branch of Kenya
Magistrate & Judges Association, as well as Treasurer of Kenya Women Judges
Association.
Meanwhile, Hon Lady Justice Martha Koome obtained her Bachelors Degree in Law from the University of Nairobi in 1986 and was admitted to the Bar in 1987. Prior to joining the judiciary arm was in private practice and was also renowned advocate for gender equality and protection of women’s rights.
The fact that she served as the Chairperson of the Federation of Kenyan Women Lawyers (FIDA) and was in charge of policy formulation and maintaining liaison with other NGO''s and other donors, even is she is among the chosen men might have difficulties vetting her for her being tough on them when they violated the rights of their wives.
It is due to her experience on family matters that she is currently based in the family division of the High Court where she deals with probate and administration matters, divorce, maintenance and custody of children.
Given also that since 2007 post election violence Catholic bishops have not been in good terms with politicians due to their inflammatory public statements that led to the violence- is another reason that bishop Muheria made a wise decision to quit.
Even though the bishops asked politicians to weigh their words as they were
causing ethnic uprisings in parts of the country, saying that political
incitement was responsible for communal violence that has been witnessed in
parts of the country, the fact that some politicians are still using the inflammatory
statements during public rallies is a clear proof that this government does not
respect the bishops as their moral shepherd.
Since then Kenyans have increasingly divided along the tribal fault lines.
Unless this vice is resolved, healing and reconciliation is going to be very
difficult task. Yet still, several IDPs are crying for justice four years after
chaos like Yusila Cherono (pictured).
Ms Yusila Cherono narrates her ordeal at the hands of suspected Mungiki members during post-election violence/ Photo-courtesy Daily Nation
It is quite disturbing that while some of the Ocampo 6 are celebrating their
victory, close to 185 Internally Displaced families living in Laikipia risk
starvation after the Government suspended the release of relief food from the
National Cereals and Produce Board (NCPB).
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Easter message and greetings
From Joseph Adero Ngala-
Director- People for Peace in Africa- Nairobi-Kenya- Wednesday, April 13, 2011
The big question we are asking during this 2011 Easter seasons is: Why the poorest Africans have been able to prosper in the twenty first century despite effects of globalization and hardships?
Celebrated economist Ayittes thinks the answer is obvious: “African people were denied economic freedom, first by foreigner colonial powers and now by indigenous leaders as war and conflict replaced peace.
Africans should build and expand upon
traditions of free markets and free trade rather then continuing to use
exploitation economic structures. The economic model here is unique.
Recently
when Frs Joachim Omolo Ouko, AJ and Ken
Thesing, MM started the journey of helping the voice in the grassroots’
in small villages in Eastern Africa
so that the voice of the poor villagers must be heard in a small way to the top,
a 26 page small booklet that came out-“Reflection on Land and water security”
received a wide
distribution to over three thousand copies.
Looking around our African continent
from Egypt, Tunisia, Sudan, Kenya, Yemen, Libya, Uganda, Somali, Djibouti
Ivory Coast - daily groaning from the pain of war to desperate voices
of the orphans, widower, physically challenged persons in many of these
countries and some countries in Asian including our own struggle at People for
Peace in Africa with meagre resources
to these agony of those whose cries reach our faces ,ears and touching heart,
yet so often we feel at loss to offer more refugees, displaced persons more
than slight note of sympathy and support.
Emeritus
Torit Catholic Diocese- Sudan
Bishop Paride Taban once said all people who
have come to Africa must be called
missionaries because their journey with us all the time bury us, look at the
sick going round give peace and reconciliation workshop to strengthen those who
have lost hope and continuously encourage them to pray.
He says prayer is what adds the power of Gods healing touch to our own Archbishop Zacchaeus Okoth of Kisumu Catholic Archdiocese in his Easter message writes “the Risen Lord holds out hope that those who call on God’s response in prayer will be answered”. This hope he says and God’s response are the foundation and strengthen of our faith.
Christians celebrate Easter Sunday because Jesus rose from death. The resurrection of Jesus Christ is one of the fundamental principles and beliefs of Christianity and a well documented historical fact. Christians celebrate Easter Sunday because they believe, Jesus died for their sin on the Cross on Good Friday. Jesus was buried on Friday and rose from death on Sunday. Christians believe only Jesus can give eternal life, because He overcame death.
Fr Omolo’s Easter 2011 April Diary
- Saturday 16- leave for Bondo Catholic Mission
- Sunday 17- Psalm Sunday- Bondo
- Monday 18- Wednesday 20- reconciliation rites (various outstations)
- Thursday 21- Holy Thursday- Chrism mass- Kibuye Cathedral- Kisumu
- Friday 22-Good Friday- from 12 noon- 2.30pm receiving of crosses from Christian communities from various outstations- Bondo-3pm- veneration of the cross- Bondo
- Saturday 23- 7pm Easter vigil mass-
- Easter Sunday 24-oustation masses to be arranged
- Easter Monday 25- back to Nairobi
- Wednesday 27- back to the office
Fr Joachim Omolo Ouko, AJ
Tel +254-7350-14559/+254-722-623-578
E-mail- p...@africaonline.co.ke
Website: www.peopleforpeaceafrica.org