As mentioned in a prior post, Minneapolis’ Westminster Presbyterian Church’s celebration of World Communion Sunday on October 1 featured a sermon on where was the Reformation headed today.
As that sermon mentioned, the service included global music. Our Westminster and Global Choirs joined together to sing five anthems from other countries and to lead the congregation in singing five hymns from around the world.  Our leaders were Dr. Melanie Ohnstad, Organist and Minister of Music and Arts; and Tesfa Wondemagegnehu, Director of Choral Ministries; Barbara Prince, Director of Global Choir; and Jeffrey Gram, percussionist.
The Introit or hymn which is sung at the start of a worship service was “Somlandela,” a traditional South African anthem that was arranged by Barbara Prince. It had one verse in Zulu, another in French and one in English, the last of which stated, “I will follow, I will follow Jesus, I will follow everywhere he goes.”
The Offertory anthem was “Indodana,” also from South Africa in traditional isiXhosa, which is one of the country’s official languages and spoken by about 18% of the population, and arranged by Michael Barrett and Ralf Schmitt. Luckily for me as a bass singer, most of our lines were “oo” and “oh”with “Zjem Zjem zja baba” (three times) and “Ho Baba Baba, ho Baba Baba, Je ho Va!” (twice). Just being part of the choir’s singing this beautiful piece brought tears to my eyes. 
The church bulletin provided the following English translation of the lyrics: “The Lord has taken his son who lived amongst us, the son of the Lord God was crucified. Hololo Father Jehovah, Zjem zja father.” (“Hololo” and “Zjem zja” are expressive words with no English translation.)
During the distribution of the bread and the cup for communion, we sang three anthems.
The first was “Nasibi (My Portion),” a Palestinian Hymn arranged by Maggie Hamilton. Its Refrain was in Arabic (English translation: “The Lord is the only strength of my heart, so says my soul”). The text, which were sung in English, was the following:
“The Lord is my portion for evermore, so says my soul. In heav’n above, who else have I? Who else, on earth, might I desire? The Lord alone is all I need, true treasure of my soul. For God, I’ll give my wealth away, strew valleys with unwanted gold, that God may be my only prize, my portion and my share.”
The second was “O Jumalan Karitsa” by Matti Rantatalo and sung in the original Finnish language with the following English translation in the church bulletin: “O, Lamb of God, who takes away the sins the world, have mercy on us. O, Lamb of God, who takes away the sins of the world, give us peace and blessing.”
The third anthem was “Ukuthula,” another South African piece sung in Zulu. Again, the English translation was provided in the bulletin: “Peace in this world of sin (Hallelujah) the blood of Jesus brings peace. Redemption in this world of sin (Hallelujah) the blood of Jesus brings redemption. Praise (gratefulness) in this world of sin (Hallelujah) the blood of Jesus brings praise (gratefulness). Faith in this world of sin (Hallelujah) the blood of Jesus brings faith. Victory in this world of sin (Hallelujah) the blood of Jesus brings victory. Comfort in this world of sin (Hallelujah) the blood of Jesus brings comfort.”
The global theme of the service also was emphasized in the following five hymns.
“In Christ, There Is No East or West” (No. 317 in Glory to God: the Presbyterian Hymnal) whose first verse states, “In Christ there is no east or west, in him no south or north, but one great fellowship of love throughout the whole wide earth.” This and the other verses were written in 1908 by John Oxenham (a/k/a William Arthur Dunkerly) and the music is an African-American spiritual, which was the very first such music used in a mainline North American hymnal in 1940.
“O Lord, Have Mercy” (No. 578) is the traditional “Kyrie eleison:” “O lord, have mercy, O Lord have mercy, O Lord have mercy, have mercy on us.” The hymnal also contained the verses in Greek and Guarani, which we did not sing.
“Sheaves of Wheat” (No. 532) has music and text (in Spanish) by Cesáreo Gabaráin, a Spanish priest and composer, but we sang the English translation by Mary Louise Bringle. The first verse goes this way: “Sheaves of wheat turned by sunlight into gold, grapes in clusters, like rubies on the vine, feed our hearts as the precious blood and body of our Lord: gifts of heaven from earthly bread and wine.”
“Holy, Holy, Holy” (No. 594) has music and text by Guillermo Cuéllar, a Salvadoran composer, with English translation by Linda McCrae. The choir and the congregation sang the refrain in Spanish: “Santo, santo, santo, santo, santo, santo es nuestra Dios, Señor de toda la tierra. Santo, santo, es nuestro Dios. Santo, santo, santo, santo, santo, santo es nuestro Dios, Señor de toda la historia. Santo, santo es nuestro Dios.”
“May the Love of the Lord” (No. 549) has music by LIM Swee Hong, an Asian Christian, and text by Maria Ling, who are the parents of a son who stopped breathing at one day old , but who was revived by the prompt action of nurses. The hymnal has Chinese and English lyrics, the latter of which says, “May the love of the Lord rest upon your soul. May God’s love dwell in you, throughout every day. May God’s countenance shine upon you and be gracious to you. May God’s Spirit be upon you as you leave this place.”
In the shorter, earlier worship service that day the Global Choir with augmentation by some of the Westminster Choir members sang all but “Indodana” of the anthems and only one of the hymns (“In Christ There Is No East or West”), but we also closed that service by singing the Refrain with the congregation joining in the stanzas of “Halle, Halle, Hallelujah!” (No. 591 in the Hymnal), which has a traditional Caribbean melody with stanzas by Marty Haugen. The words of the first stanza are these: “O God, to whom shall we go? You alone have the words of life. Let your words be our prayer and the song we sing: hallelujah, hallelujah!”
There were so many things happening in these services, I once again discovered by reviewing the service, re-reading the pieces that we sung, researching about the composers and lyricists and writing this blog post enhanced my understanding and appreciation of the services.
Although I joined the Global Choir in 2014, it was created in 2001, and for the regular church calendar (September through May), we sing nine times in the early worship service in the church’s Chapel. Just contact the church to join the Global Choir! All are welcome.
 The church’s website has the bulletin for the main service. A video of the service also is there; go to http://westminstermpls.churchonline.org/ and click on the icon with three white dots and lines at the top of the video screen; next you will see small screens with the dates of services; then select “Oct. 1, 2017.”
 Beautiful performances of “Indodana” by (a) the combined voices of the University of Pretoria Camerata, the Missouri State University Chorale, and the Emory and Henry College Choir at the University of Pretoria Musaion, (Pretoria, South Africa) and (b) South Africa’s Stellenbosch University Choir are available on YouTube.
The World Communion Sunday, October 1, worship service at Minneapolis’ Westminster Presbyterian Church featured Rev. Timothy Hart-Andersen’s last of four sermons on the 500th anniversary of the Protestant Reformation: ”The Protestant Reformation Today: Where Does It Go from Here?” The first three sermons, as covered in prior posts, discussed the three great themes of the Reformation: grace alone, faith alone and scripture alone. Below are photographs of the church’s Sanctuary and of Rev. Hart-Andersen.
“Then the angel showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb through the middle of the street of the city. On either side of the river is the tree of life with its twelve kinds of fruit, producing its fruit each month; and the leaves of the tree are for the healing of the nations. Nothing accursed will be found there any more. But the throne of God and of the Lamb will be in it, and his servants will worship him; they will see his face, and his name will be on their foreheads. And there will be no more night; they need no light of lamp or sun, for the Lord God will be their light, and they will reign forever and ever.”
“And he said to me, ‘These words are trustworthy and true, for the Lord, the God of the spirits of the prophets, has sent his angel to show his servants what must soon take place.’”
“It is I, Jesus, who sent my angel to you with this testimony for the churches. I am the root and the descendant of David, the bright morning star.”
“The Spirit and the bride say, ‘Come.’
And let everyone who hears say, ‘Come.’
And let everyone who is thirsty come.
Let anyone who wishes take the water of life as a gift.”
“Now before faith came, we were imprisoned and guarded under the law until faith would be revealed. Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith. But now that faith has come, we are no longer subject to a disciplinarian, for in Christ Jesus you are all children of God through faith. As many of you as were baptized into Christ have clothed yourselves with Christ. There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. And if you belong to Christ, then you are Abraham’s offspring, heirs according to the promise”
“Where does the Reformation go from here? What does the future hold for the great Protestant traditions flowing out of Europe 500 years ago?”
“I see at least three directions we might expect the Reformation to take in coming years.”
“First: an ecumenical, interfaith direction. Protestant Churches have shown themselves, especially in the last 50-75 years, to be uniquely capable of forming cross-denominational relationships, usually in institutional, organizational, and structured ways: councils of churches at the local level, the state level, nationally, and at the global level. In coming years this will happen in less institutional ways, less structured ways, and increasingly in local relationships.”
“The past week illustrates this emerging new reality. On Tuesday, for the first time ever, the Evangelical Lutheran Church in America allowed one of its candidates for ministry to be ordained to serve a non-Lutheran church. We celebrated the ordination of Matt Johnson, Westminster’s Interim Associate Pastor, at Bethlehem Lutheran Church. Candidly, that break with tradition did not start in the bishop’s office or the presbytery’s office; it began with a few of us conspiring locally to make it happen. Localized ecumenical relationships, yielding that kind of change. Congratulations, Matt.”
“Then yesterday I co-presided with a Roman Catholic priest at the wedding of a Westminster woman and her Catholic fiancé, now husband. That would have been unthinkable even a few years ago. The fact that we pulled it off has less to do with relaxing of standards in Rome – we did not contact the bishop or presbytery – than with developing ecumenical relationships in local communities. The old walls separating us don’t mean as much anymore.”
“’In Christ Jesus you are all children of God through faith,’ the Apostle Paul writes to the Galatians. ‘There is no longer Jew or Greek’ – Paul dissects the binary way people tend to look at the world – ‘There is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus.’ (Galatians 3:6-8)”
“It’s as if we were undoing the divisions resulting from the Reformation between Protestants and Catholics, and among Protestants themselves. If we ask where the Reformation goes from here, an obvious first answer is that it goes in the direction of a Christianity that has fewer barriers standing among and between the various branches of the Church than it has had for the last 500 years.”
“The same thing is happening with interfaith collaboration. The Reformation taught us the God alone is Lord of the conscience, and that grace alone saves us, not our behavior or a particular creed. From those Reformation-era principles it is a short step to respectful interfaith dialogue and cooperation.”
“A major world challenge on the religious horizon – locally and globally – is learning to live with people of other faiths. Protestant churches, with our emphasis on freedom and respecting the rights and responsibilities of individuals with regard to religious matters, can and will lead the way in interfaith collaboration.”
“Westminster is certainly doing its part. Our interfaith dialogue sermons and relationships with multi-faith organizations are not one-off novelties or the whim of your pastor. They are the vanguard of 21st century open-minded, open-hearted Christianity more concerned with practicing the faith in real ways with real people, some of whom have other faiths, than perfecting or judging it.”
“In recent years I have co-presided at a number of Jewish weddings – again, something that even a few years ago would not have happened. I’ve also done this with Buddhist priests. Many of us have attended a Muslim iftar, when the Ramadan fast is broken. We never would have done that 10-15 years ago. These are local outbursts of interfaith commitment – not handed down from on high, but local efforts – resulting in a shifting religious landscape.”
“Where does the Protestant Reformation goes from here? It’s moving in an ecumenical and interfaith direction.”
Secondly, on this World Communion Sunday we’re enjoying sounds and rhythms and movement from all over the globe. Again, this is not a one-time experience, where we trot out the world music on one Sunday a year. We’re now drawing regularly from the music of Christians in other parts of the world to enliven our worship, to teach us other ways of praising God, to inspire us.”
“Over the last 150 years Protestant churches moved out from Europe to the world, in particular the global south, where the Reformation churches are growing rapidly. There are more Presbyterians today in South Korea than there are in the U.S. The same is true for Kenya and South Africa.”
“Christianity is on the move. One hundred years ago two-thirds of the world’s Christians lived in Europe. Today, nearly two-thirds of the world’s Christians live in the global south. The Church there is exploding in growth, and our churches are receding. North American churches had 15% of the world’s Christians 100 years ago; today we have 10%.”
“We can see the impact of this emerging reality not only from a distance, but closer to home. The Roman Catholic priest friend who co-presided at the wedding yesterday serves a Minneapolis parish overflowing with people from Latin America. He told me last Saturday he did 29 baptisms and yesterday 28 were scheduled. They baptize around 400 per year, and they’re all babies of Latino immigrants. The parish has discovered that their future lies not with the Euro-Americans who brought Catholicism here –Irish, Germans and others from Europe –- but with Catholics form the global south. The Roman Church in the US would be shrinking if not for Catholics coming from Latin America.”
“Similarly, we Protestants who lament the decline of our churches here can rejoice in the vast growth of the Reformation churches in the global south. We, too, can welcome immigrants coming from other parts of the world, especially sub-Sahara Africa, where the Reformed churches are so strong. Westminster has experienced an influx of West African Christians over recent decades, now serving as leaders in our church –and what a richer, healthier congregation we are.”
“The global south will bear the Protestant stream of Christianity into the future.”
“The third emerging direction for the Protestant movement, especially in this land, is increasing openness to diversity. At the local level we’re coming to see that in the future our churches will either reflect the contexts in which we minister, or they’ll not be sustainable for the long haul. We’re too isolated, too divided in our communities, racially, ethnically and culturally. It’s not the way of the gospel. Mono-cultural eco-systems cannot continue to thrive. They must be diverse in order to have the adaptive capacities to live into the future.”
“One of the last images of the Bible is found in the Book of Revelation when the Heavenly City comes to earth and settles among the human family. There is a river flowing through that city, and on the banks of the river is the Tree of Life. The leaves of the tree, the text says, ‘Are for the healing of the nations.’”
“I’ve usually interpreted that verse as pointing to healing among the political nations of the earth. But the Greek word here for nations is ethnos, that is, the leaves of the tree are for the healing of the variety of ethnicities in the human family that do not live well together. This may be less a political comment and more a call to learn to live in harmony with those different from us within our own land.”
“The vision of the Holy City invites us to be part of the healing of the racial divide that exists among us, to finally put aside, to do away with, the old reality that Martin Luther King used to remind us of – that Sunday at 11AM is the most segregated hour in America. The Church’s future lies in congregations that are more diverse, that reflect God’s hope that the human family might one day learn to live together in peace.”
“Here at Westminster our new members classes in recent years have been 10-15% racially mixed. Around 7-8% of Westminster members are people of color. We’re changing, but the world is changing a lot faster all around us.”
“A recent study of more than 100,000 Americans in all 50 states shows that only 43% of the population is made up of white Christians. Forty years ago that number was 80%. Twenty years ago it was two-thirds. Things are changing rapidly, all around us, and the church will need to change.”
“And forty years ago 55% of the population was made up of white Protestants. Today that number is under 40%. We are watching in our lifetime the end of America as a white Christian nation. And some see that as a threat. We see the rise of white supremacy and white nationalism and the clinging to white privilege in response, much of it cloaked in Christian language.”
“The changing reality shouldn’t frighten us, but, rather, call us to open our doors and hearts and open our lives to new friends who’ve been our neighbors for many years. We can either move constructively with these challenging new realities and learn ways to be faithful in worship and mission, or we can struggle against them and find our churches continuing to wither and weaken and die. This is hard work, but essential to the future of the church.”
“Where does the 500-year old Reformation go from here? The Protestants churches, heirs to the great legacies of grace alone, faith alone, and scripture alone, will need to grow new ministries that reach across divisions we’ve long accepted as normative. That means creating new ecumenical and interfaith relationships and partnerships, welcoming Christians from the global south and learning from them, participating in the work of racial reconciliation, which may be the most difficult of all these things, and developing congregations that reflect our changing world.”
“To do this, the people of God will have to trust that the Holy Spirit is at work among us, stirring things up for the future health and vitality of the Christian Church.”
“We will have to use a holy imagination to see and join the new thing God is doing among us. May that imagination, that holy imagination, be kindled today at this World Communion table, as we join with Christians around the globe in celebrating the love of God that unites us in one human family, in all its wonderful and rich diversity.”
I agree that “Westminster and other churches need to develop new ecumenical and interfaith relationships and partnerships, welcoming Christians from the global south and learning from them, participating in the work of racial reconciliation, which may be the most difficult of all these things, and developing congregations that reflect our changing world.”
Westminster already is engaged in global partnerships with churches in Cuba, Cameroon and Palestine, and for 10 years I chaired our Global Partnerships Committee and visited our partners in Cuba (three times), Cameroon (once) and Brazil (once). I know that they have enriched my spiritual life and of others in the church and in our partners.
As the sermon stated, music from around the world will play a major part in our worship as it did this day and as will be discussed in another post.
 The bulletin for this service and the text of the sermon are on the church website. Excerpts of the sermon are set forth below.
Roger Cohen movingly has reflected on life and death in his New York Times column, “Do Not Go Gentle.” Although I had read many of his earlier columns, this one stopped me to ponder its thoughts and to explore some of his other columns and biography and then to share the results of that investigation in this blog post.
“Do Not go Gentle”–Excerpts
“Home, and what constitutes it, is the most potent of memories. It’s not excess of love we regret at death’s door, it’s excess of severity. If we lived every day as the last day of our lives, the only quandary would be how to find the time to shower love on enough people. We live distracted and die with too much knowledge to bear.”
“For me, the menacing political storms of America and Europe have been accompanied by family illness; and I’ve found myself in recent days cocooned in thoughts of those I love, the fragility of life, and its delicate beauty.”
“I confess immortality, whose attainment is a hot theme in Silicon Valley, does not interest me. . . . When I think of it the image that comes to my mind is of a blazing hot day with the noonday sun beating down in perpetuity. The light is blinding. There is no escape from it, no perspective, no release.”
In contrast, “the most beautiful times of day are dawn and dusk when shadows are long, offering contrast, refuge and form. Death is the shadow that gives shape to existence, urgency to love, brilliance to life. Limitless life is tedium without resolution.”
“As Ecclesiastes [3: 1-8] has it, there is a time to be born, and a time to die; a time to plant, and a time to pluck up what is planted. I find it hard to imagine what inner peace can exist without acceptance of this cycle — the bright green of the first spring leaf, the brittle brown leaves of fall skittering down an alley in a gust of wind.”
“None of which is to urge mere acquiescence to death, whether physical or political, in this season when death merchants are on the march. On the contrary, this is a time to rage, a time to heed Dylan Thomas: “Rage, rage against the dying of the light.”
A “friend, who has battled and vanquished cancer, told me the other day of going to lunch with his 98-year-old father a couple of months before his death. My friend fought back tears as he recalled how his father leaned over to him toward the end of the meal and said: ‘You know, I did not want to die before I knew you were well.’ It is for sons to bury their fathers, not fathers their sons.”
“Ah, fathers, they wait so long before they let down their guard with their sons. When they do the power and poignancy of it is overwhelming.”
“My own father, now 95 and withdrawn, wrote to me on the death 17 years ago of my manic-depressive mother: ‘I know that my spirit will not soon be released from those cruel demons that tore so relentlessly at the entwining fabric of love between Mom and me. I did strive within the feeble limits of my human fallibility to preserve and cherish and sustain her. But alas — for Mama ultimately, death was the only angel that could shield her from despair.’”
“The most vulnerable parts of our nature are often those closest to our greatest gifts. I will always be grateful for the moments I was able to see my gifted father unguarded.”
Many of his columns for the Times are online, and a hunt-and-peck incomplete search of that collection uncovered the following four columns for inclusion in this blog post. I am confident that a more thorough search would produce other thoughtful columns.
In May 2015 Cohen’s spending time at an unnamed airport prompted ruminations about status anxiety, “The Great Unease.” It included the following: “By comparison, having little or less [material possessions] seemed relatively straightforward — and could even spur illogical acts of an entirely different nature, such as going out and working for a couple of hours on repairing somebody’s car and then refusing payment, or giving time in other ways that defy measurement on the scales that hold sway over contemporary lives. There was a great deal to be said for acts of spontaneous generosity, for surprise visits, for being sidetracked, for idle conversation, for the gestures that forge community.”
The column ended with the following: “The Chinese say: ‘If you want to be happy for a day, get drunk; a week, kill a pig; a month, get married; for life, be a gardener.’ Cultivate your garden, the inner as the outer. Make it bloom.”
“As we grow older, the past looms larger. There’s more of it. The past is full of possibility. It is ever-changing, an eddying tide, subject to the gusts — and lacunas — of memory.”
“Who, a friend asked me the other day, would ever want to be 90? The answer is somebody aged 89. Old age is not for sissies, my grandmother liked to comment. Nor, however, is the other option. So on we go, accumulating past with reckless abandon, like children guzzling candies.”
“Yet as Faulkner observed, ‘The past is never dead. It’s not even past.’ Or as a disillusioned Yugoslav Communist once put it, ‘The most dangerous thing for a Communist is to predict the past.’”
“Only through a balanced view of the past, conscientious but not obsessive, may we shun victimhood, accept divergent national narratives, embrace decency, meet our daily obligations, and look forward.”
His June 2015 column, “Mow the Lawn,” starts with comments about his youngest child’s graduating from a London school and getting ready to start college in the U.S., but includes these words of wisdom:
“Life is a succession of tasks rather than a cascade of inspiration, an experience that is more repetitive than revelatory, at least on a day-to-day basis. The thing is to perform the task well and find reward even in the mundane.”
“I’ve grown suspicious of the inspirational. It’s overrated. I suspect duty — that half-forgotten word — may be more related to happiness than we think. Want to be happy? Mow the lawn. Collect the dead leaves. Paint the room. Do the dishes. Get a job. Labor until fatigue is in your very bones. Persist day after day. Be stoical. Never whine. Think less about the why of what you do than getting it done. Get the column written. Start pondering the next.”
This column about mowing the lawn also quoted from a commencement speech he had given:
“’Everyone has something that makes them tick. The thing is it’s often well hidden. Your psyche builds layers of protection around your most vulnerable traits, which may be very closely linked to your precious essence. Distractions are also external: money, fame, peer pressure, parental expectation. So it may be more difficult than you think to recognize the spark that is your personal sliver of the divine. But do so. Nothing in the end will give you greater satisfaction — not wealth, not passion, not faith, not even love — for if, as Rilke wrote, all companionship is but ‘the strengthening of two neighboring solitudes,’ you have to solve the conundrum of your solitude.’”
“’No success, however glittering, that denies yourself will make you happy in the long run. So listen to the voice from your soul, quiet but insistent, and honor it. Find what you thrill to: if not the perfect sentence, the beautiful cure, the brilliant formula, the lovely chord, the exquisite sauce, the artful reconciliation. Strive not for everything money can buy but for everything money can’t buy.’”
“In the everyday task at hand, for woman or man, happiness lurks.”
The column, “Young Lives Interrupted,” from November 2015 starts with comments on a short story by Ernest Hemingway and ends with these words:
“It seems, as we grow older, that we are haunted less by what we have done than by what we failed to do, whether through lack of courage, or inattention, or insufficient readiness to cast caution to the winds. The impossible love abandoned, the gesture unmade, the heedless voyage untaken, the parting that should not have been — these chimera always beckon.”
“What’s done is done but the undone is another matter.”
“There are too many words today, too much emotion, and too few letters. Truth is more often the fruit of diligence than revelation, of discipline than inebriation, of discarding than accumulation.”
Born in London in 1955, Cohen graduated with honors at Westminster School, a top “public” school in English parlance. He then attended the University of Oxford and graduated with a B.A. (and later M.A.) in History and French in 1977.
That same year he moved to Paris to teach English and to write for Paris Metro, after which he started working for Reuters, which transferred him to Brussels. In 1983 he joined the staff of the Wall Street Journal in Rome and later Beirut. The New York Times was his next and current employer, 1990-present, and he has served as a columnist for the paper since 2009. He also occasionally writes for the New York Review of Books.
Cohen has published these books: (a) In the Eye of the Storm: The Life of General H. Norman Schwarzkopf (with Claudio Gatti) (1991); (b) Hearts Grown Brutal: Sagas of Sarajevo (1998); (c) Soldiers and Slaves: American POWs Trapped in the Nazis’ Final Gamble (2005); (d) Danger in the Desert: True Adventures of a Dinosaur Hunter (2008); and (e) The Girl from Human Street: Ghosts of Memory of a Jewish Family (2015).
Cohen’s father, Sydney Cohen, a doctor, was born in South Africa and emigrated to the United Kingdom in the 1950s. Roger’s mother June also was born in South Africa and accompanied Sydney to the U.K. She died in 1999.
One of Roger Cohen’s columns, “The Battle to Belong,” from January 2015, told a moving account of his parents’ lives with these more general observations: “The strain of burying the past, losing one identity and embracing another, can be overwhelming. Home is an indelible place. It is the landscape of unfiltered experience, of things felt rather than thought through, of the world in its beauty absorbed before it is understood, of patterns and sounds that lodge themselves in the psyche and call out across the years. When home is left behind, or shattered, an immense struggle often ensues to fill the void.” A more expansive exploration of his own family history is found in his book, The Girl from Human Street: Ghosts of Memory of a Jewish Family.
Thank you, Roger Cohen, for sharing your thoughts with the world. You help us to understand and accept the truths expressed long ago in Ecclesiastes.
Recognize and rejoice in the fragility and beauty of life. Engage in acts of spontaneous generosity, surprise visits and idle conversation. See life as a succession of everyday tasks that should be well performed and that will provide happiness.
As we think about our ever-lengthening pasts, do so with balance and the realization that every one of us is haunted most by what we have failed to do. When you have these realizations, endeavor to remedy those failures.
Also accept the cycle of birth and death and see death as the shadow that gives shape to existence, the urgency to love and the brilliance to life. You too may find that the dead whisper words of encouragement and consolation.
These words are worth pondering by all of us. I look forward to reading his future columns as well as diving into the collection of his columns in the Times.
On October 26, the United Nations General Assembly voted, 191 to 0 (with two abstentions), to adopt a resolution proposed by Cuba to condemn the United States embargo of Cuba. For the first time in the 25-year history of the annual vote on such resolutions, the U.S, rather than opposing the text, cast an abstention, prompting Israel to do likewise.
This post will examine the resolution’s text, its presentation by Cuba, its support by other countries and the arguments for abstention offered by the U.S. and Israel. This post will then conclude with a brief discussion of reaction to the abstention in the U.S. Prior posts discussed the similar General Assembly resolutions against the embargo that were adopted in 2011, 2014 and 2015.
It reiterated “its call upon all States to refrain from promulgating and applying laws and measures [like the U.S. embargo against Cuba] . . . in conformity with their obligations under the Charter of the United Nations and international law, which, inter alia, reaffirm the freedom of trade and navigation (¶ 2). It also urged “States that have and continue to apply such laws and measures to take the steps necessary to repeal or invalidate them as soon as possible in accordance with their legal regime (¶ 3).
The resolution’s preamble reaffirmed “the sovereign equality of States, non-intervention and non-interference in their internal affairs and freedom of international trade and navigation, which are also enshrined in many international legal instruments” and recited the previous General Assembly resolutions against the embargo. It then welcomed “the progress in the relations between the Governments of Cuba and the [U.S.] and, in that context, the visit of the President of the [U.S.], Barack Obama, to Cuba in March 2016” while also recognizing “the reiterated will of the President of the [U.S.] to work for the elimination of the economic, commercial and financial embargo against Cuba” and “the steps taken by the [U.S.] Administration towards modifying some aspects of the implementation of the embargo, which, although positive, are still limited in scope.”
Cuba’s Presentation of the Resolution
Speaking last in the debate, Cuba’s Foreign Minister Bruno Rodriguez Parrilla, presented arguments for adopting the resolution. Here are extracts of that speech:
“[T]here has been progress [between Cuba and the U.S. since December 2014] in the dialogue and cooperation on issues of common interest and a dozen agreements were signed [and] reciprocal benefits reported. Now just announced the vote of the US abstention on this draft resolution.”
“The [U.S.] president and other top officials have described [the embargo/blockade] as obsolete, useless to advance American’s interests, meaningless, unworkable, being a burden for [U.S.] citizens, . . . [harming] the Cuban people and [causing]. . . isolation to the [U.S.] and [have] called [for the embargo/blockade] to be lifted.”
“We recognize that executive measures [to reduce the scope of the embargo] adopted by the government of the [U.S.] are positive steps, but [have] very limited effect and scope. However, most of the executive regulations and laws establishing the blockade remain in force and are applied rigorously to this minute by U.S. government agencies.”
“Meanwhile, the U.S. Congress has not approved any of the 20 amendments or legislative initiatives, with bipartisan support, . . . [for] eliminating some restrictions of the blockade or even all of this policy. [Moreover,] there have been more than 50 legislative initiatives that threaten to reinforce key aspects of the blockade, preventing the President [from] approving new executive or implementing measures already adopted.”
“It cannot be underestimated in any way the powerful political and ethical message that [action by this Assembly] . . . sends to the peoples of the world. The truth always [finds] its way. Ends of justice prevail. The abstention vote announced surely is a positive step in the future of improved relations between the[U.S.] and Cuba. I appreciate the words and the efforts of Ambassador Samantha Power.”
“[There] are incalculable human damages caused by the blockade. [There is no] Cuban family or industry in the country that does not suffer its effects on health, education, food, services, prices of goods, wages and pensions.” For example, the “imposition of discriminatory and onerous conditions attached to the deterrent effects of the blockade restrict food purchases and the acquisition in the U.S. market for drugs, reagents, spare parts for medical equipment and instruments and others.”
“The [embargo/] blockade also [adversely] affects the interests of American citizens themselves, who could benefit from various services in Cuba, including health [services].”
“The [embargo/] blockade remains a massive, flagrant and systematic violation of human rights of all Cubans and qualifies as an act of genocide under the Convention on the Prevention and Punishment of the Crime of Genocide of 1948. It is an obstacle to cooperation [in] international humanitarian areas.”
“The blockade is the main obstacle to economic and social development of our people. It constitutes a flagrant violation to international law, the United Nations Charter and the Proclamation of Latin America and the Caribbean as a Zone of Peace. Its extraterritorial application adds further to its violation of international law nature of magnitude.”
“Other causes, in addition to [the blockade/embargo] . . . , determine our economic difficulties: the unjust international economic order; the global crisis; the historical distortions and structural weaknesses caused by underdevelopment; high dependence on energy and food imports; the effects of climate change and natural disasters; and also . . . our own mistakes.”
“Between April 2015 and March 2016, the direct economic damage to Cuba by the blockade amounted to $4.68 billion at current prices, calculated rigorously and prudently and conservatively. The damages accumulated over nearly six decades reach the figure of $753 billion, taking into account depreciation of gold. At current prices, [that is] equivalent to just over $125 billion.”
“On 16 April 2016 President Raul Castro Ruz said, ‘We are willing to develop a respectful dialogue and build a new relationship with the [U.S.], as that has never existed between the two countries, because we are convinced that this alone . . . [will provide] mutual benefits.’ And last September 17, he said ‘I reaffirm the will to sustain relations of civilized coexistence with the [U.S.], but Cuba will not give up one of its principles, or make concessions inherent in its sovereignty and independence.’”
“The government of the [U.S.] first proposed the annexation of Cuba and, failing that, to exercise their domination over it. The triumph of the Cuban Revolution . . . [prompted the U.S. adoption of the embargo whose purpose] was ‘to cause disappointment and discouragement through economic dissatisfaction and hardship … to deny Cuba money and supplies, in order to reduce nominal and real wages, with the aim of causing hunger, desperation and overthrow of government. ‘”
“The [new U.S.] Presidential Policy Directive [states] that the Government of the [U.S.] recognizes ‘the sovereignty and self-determination of Cuba’ and [the right of] the Cuban people to make their own decisions about their future.’” It also states “the U.S. will not seek a ‘change of regime in Cuba.’”
But the Directive also says “’the [U.S.] will support the emerging civil society in Cuba and encourage partners and non-governmental actors to join us in advocating in favor of reforms. While the United States remain committed to supporting democratic activists, [we] also [will] participate with community leaders, bloggers, activists and other leaders on social issues that can contribute to the internal dialogue in Cuba on civic participation.’ The Directive goes on to say: “The [U.S.] will maintain our democracy programs and broadcasting, while we will protect our interests and values, such as Guantanamo Naval Base … The government of the United States has no intention of modifying the existing lease agreement and other related provisions.’”
The Directive also asserts that Cuba “remains indebted to the [U.S.] regarding bilateral debts before the Cuban Revolution.”
The U.S. needs to “recognize that change is a sovereign matter for Cubans alone and that Cuba is a truly independent country. It gained its independence by itself and has known and will know how to defend [its] greatest sacrifices and risks. We are proud of our history and our culture that are the most precious treasure. We never forget the past because it is the way never to return to it. And we decided our path to the future and we know that is long and difficult, but we will not deviate from it by ingenuity, by siren songs, or by mistake. No force in the world can force us to it. We will strive to build a sovereign, independent, socialist, democratic, prosperous and sustainable nation. We will not return to capitalism.”
During the debate the following 40 countries expressed their support of the resolution:
Latin America: Argentina, Bolivia, Brazil, Colombia, Costa Rica, Dominican Republic (for Commonwealth of Latin American and Caribbean States (CELAC)), Ecuador, El Salvador, Jamaica (for Caribbean Community (CARICOM)), Mexico, Nicaragua, Saint Vincent and Grenadines, Uruguay and Venezuela (for Non-Aligned Movement (NAM)).
Africa: Algeria, Angola, Libya, Mozambique, Namibia, Niger (for African States), South Africa, Sudan and Tonga.
Middle East: Egypt, Kuwait (for Organization of Islamic Conference (OIC)) and Syria.
Asia: Belarus, China, Democratic People’s Republic of Korea [North Korea], India, Indonesia, Iran, Lao People’s Democratic Republic, Malaysia, Myanmar, Russian Federation, Singapore (for Association of Southeast Asian Nations (ASEAN)), Thailand (for Group of 77 and China) and Viet Nam.
The U.S. Ambassador and Permanent Representative to the United Nations, Samantha Power, announced the U.S. abstention before the debate and voting on the resolution. Here are extracts of her speech about that vote.
“For more than 50 years, the [U.S.] had a policy aimed at isolating the government of Cuba. For roughly half of those years, U.N. Member States have voted overwhelmingly for a General Assembly resolution that condemns the U.S. embargo and calls for it to be ended. The [U.S.] has always voted against this resolution. Today the [U.S.] will abstain.”
“In December 2014, President Obama made clear his opposition to the embargo and called on our Congress to take action to lift it. Yet while the Obama Administration agrees that the U.S. embargo on Cuba should be lifted, . . . we don’t support the shift for the reason stated in this resolution. All actions of the [U.S.] with regard to Cuba have been and are fully in conformity with the U.N. Charter and international law, including applicable trade law and the customary law of the sea. We categorically reject the statements in the resolution that suggest otherwise.”
“But [today’s] resolution . . . is a perfect example of why the U.S. policy of isolation toward Cuba was not working – or worse, how it was actually undermining the very goals it set out to achieve. Instead of isolating Cuba, . . . our policy isolated the [U.S.], including right here at the [U.N.].”
“Under President Obama, we have adopted a new approach: rather than try to close off Cuba from the rest of the world, we want the world of opportunities and ideas open to the people of Cuba. After 50-plus years of pursuing the path of isolation, we have chosen to take the path of engagement. Because, as President Obama said in Havana, we recognize that the future of the island lies in the hands of the Cuban people.”
“Abstaining on this resolution does not mean that the [U.S.] agrees with all of the policies and practices of the Cuban government. We do not. We are profoundly concerned by the serious human rights violations that the Cuban government continues to commit with impunity against its own people – including arbitrarily detaining those who criticize the government; threatening, intimidating, and, at times, physically assaulting citizens who take part in peaceful marches and meetings; and severely restricting the access that people on the island have to outside information.”
“We [,however,] recognize the areas in which the Cuban government has made significant progress in advancing the welfare of its people, from significantly reducing its child mortality rate, to ensuring that girls have the same access to primary and secondary school as boys.”
“But none of this should mean that we stay silent when the rights of Cuban people are violated, as Member States here at the [U.N.] have too often done. That is why the [U.S.] raised these concerns directly with the Cuban government during our [recent] historic dialogue on human rights . . ., which shows that, while our governments continue to disagree on fundamental questions of human rights, we have found a way to discuss these issues in a respectful and reciprocal manner. We urge other Member States to speak up about these issues as well.”
“As President Obama made clear when he traveled to Havana, we believe that the Cuban people – like all people – are entitled to basic human rights, such as the right to speak their minds without fear, and the right to assemble, organize, and protest peacefully. Not because these reflect a U.S.-centric conception of rights, but rather because they are universal human rights – enshrined in the U.N. Charter and in the Universal Declaration of Human Rights – which all of our 193 Member States are supposed to respect and defend. Rights that are essential for the dignity of men, women, and children regardless of where they live or what kind of government they have.”
The U.S. concedes that it “has work to do in fulfilling these rights for our own citizens. And we know that at times in our history, U.S. leaders and citizens used the pretext of promoting democracy and human rights in the region to justify actions that have left a deep legacy of mistrust. We recognize that our history, in which there is so much that makes us proud, also gives us ample reason to be humble.”
“The [U.S.] believes that there is a great deal we can do together with Cuba to tackle global challenges. That includes here at the [U.N.], where the decades-long enmity between our nations has at best been a distraction – and at worst, an obstacle – to carrying out some of the most important work of this institution and helping the world’s most vulnerable people.”
Engage Cuba, a U.S. national coalition of private companies, organizations and state and local leaders working to lift the embargo, said, “Year after year, the international community has condemned our failed unilateral sanctions that have caused great economic hardship for the people of Cuba and continue to put American businesses at a competitive disadvantage. The fact that the Administration and Israel abstained from voting for the first time ever demonstrates the growing recognition that the U.S. embargo on Cuba is a failed, obsolete policy that has no place in today’s international affairs.”
Senator Marco Rubio (Rep., FL), on the other hand, blasted the abstention, saying the Obama administration had failed to honor and defend U.S. laws in an international forum. Similar negative reactions were registered by Senators Ted Cruz (Rep., FL) and Robert Menendez (Dem., NJ), Republican Representatives from Florida, Ileana Ros-Lehtinen and Mario Diaz-Balart, and the U.S.-Cuba Democracy PAC.
As an U.S. citizen-advocate for ending the embargo as soon as possible, I am pleased with the U.S. abstention and agree with Ambassador Power that this vote does not mean the U.S. agrees with the resolution’s stated reasons.
Moreover, too many in the U.S. believe the Cuban damages claim from the embargo is just a crazy Cuban dream, but I disagree. Given the amount of the claim, Cuba will not someday tell the U.S. to forget it. A prior post, therefore, suggested that the two countries agree to submit this and any other damage claims by both countries for resolution by an independent international arbitration panel such as those provided by the Permanent Court of Arbitration at the Hague in the Netherlands.
On June 23, 2016, the General Assembly of the Presbyterian Church (U.S.A.) overwhelmingly voted (540 to 33) to include in its Book of Confessions the 1986 Confession of Belhar from South Africa.
Let us examine that Confession, its adoption by the PC(USA)’s General Assembly, the PC(USA)’s Book of Confessions and the recent use of the Belhar Confession at Minneapolis’ Westminster Presbyterian Church, a member of the PC(USA).
Eight years later, in 1986, another Synod of the DRMC met in Belhar, a colored suburb of Capetown, South Africa, and adopted the Confession of Belhar. It has the following primary confessional statements:
“We believe in the triune God, Father, Son and Holy Spirit, who gathers, protects and cares for the church through Word and Spirit. This, God has done since the beginning of the world and will do to the end.”
“We believe in one holy, universal Christian church, the communion of saints called from the entire human family.”
“We believe that God has entrusted the church with the message of reconciliation in and through Jesus Christ; that the church is called to be the salt of the earth and the light of the world, that the church is called blessed because it is a peacemaker, that the church is witness both by word and by deed to the new heaven and the new earth in which righteousness dwells.”
“We believe that God has revealed himself as the one who wishes to bring about justice and true peace among people.”
“We believe that, in obedience to Jesus Christ, its only head, the church is called to confess and to do all these things, even though the authorities and human laws might forbid them and punishment and suffering be the consequence.”
Three of these statements also set forth additional detailed belief statements and rejections of any doctrine and ideology which:
“absolutizes natural diversity or the sinful separation of people;”
“explicitly or implicitly maintains that descent or any other human or social factor should be a consideration in determining membership of the church;”
“sanctions in the name of the gospel or of the will of God the forced separation of people on the grounds of race or color;”
“would legitimate forms of injustice and any doctrine which is unwilling to resist such an ideology in the name of the gospel.”
The PC(USA)’s Adoption of the Belhar Confession 
As previously noted, on June 23, 2016 (30 years after the DRMC adoption of the Confession of Belhar), the General Assembly of the PC(USA) voted to add that Confession to the U.S. church’s Book of Confessions.
Immediately after the vote, the General Assembly was addressed by Rev. Godfrey Betha, the Vice Moderator of the Uniting Reformed Church in Southern Africa, which was formed by the DRMC and the Dutch Reformed Church in Africa for blacks. Betha told the General Assembly, “It is important to seek solidarity with South Africa. We’ve come a long way with the PC(USA). We are grateful to have you as partners in service to the Lord. Today we offer gratitude, we salute you as the PC(USA) for your historic decision to adopt the Belhar Confession as a standard of faith for your church. I bow in humility to God and thankfulness to you … I’ll never forget this date.”
Betha added: “Your decision affirms that, like those other historic standards of faith, the Belhar Confession transcends its historic circumstances as a standard for faith in all places and times. Your decision affirms that Belhar does speak against ideological and theological attempts to justify specific historical forms of injustice. Your decision affirms to your church, [and] to all, when you come looking for the demon of racism, don’t come to us.”
Also present at the General Assembly was Rev. Allan Boesak, a co-author of the Confession of Belhar and the moderator of the DRMC when it was adopted in 1986. He said, “I thank God for what happened here tonight. I thank God for your faithfulness. I thank God for your acknowledgement of our common humanity in doing this … I thank God, and I thank you, and because of Jesus and because of God’s faithfulness, we shall overcome.”
At that point the commissioners linked hands throughout the plenary hall and spontaneously broke into “We Shall Overcome,” the famous song of the U.S. African-American civil rights movement, led by the General Assembly’s Co- Moderator, Rev. T. Denise Anderson, Pastor, Unity Presbyterian Church, Temple Hills, MD.
Earlier that same day, and before the General Assembly action, Boesak had addressed a breakfast meeting at the General Assembly. He said the Belhar Confession “stirs us, humbles us, and inspires us … It’s a unifying document. We cannot yet foresee the consequences of the Confession. No other Confession has been so clear in its intentions: not only unity, but its foundationality; not just reconciliation, but its inescapability; not only justice, but its indivisibility.”
“Today is a defining moment for the PC(USA), as it was for the Dutch Reformed Mission Church 30 years ago as we finally adopted the Belhar Confession,” Boesak continued. “But the defining moment was not just the adoption of the confession, as stunning as it was. In the years between 1982 and 1986, my friend and colleague and co-author Jaap Durand offered crucial prophetic insights that inspired and haunted the church in ways we couldn’t imagine in 1982, saying, ‘A confession does not and cannot engage in mere trivialities. It can only be an extension of the ancient confession that Christ is Lord… I’m convinced that the Confession of Belhar will outlive apartheid and the heresy that formed it.’”
Recalling the struggles of black South Africans to remain faithful and pursue unity in light of terrible oppression, mass detention and cruel policies, Bosack said: “The church became directly involved in the efforts of freedom and justice in South Africa. The Jesus we worship and confess as Lord in the sanctuary is the Jesus we take into the street. Our people were slaughtered. Everyone was touched in one way or another.”
“By 1986 we saw no sense in, and had no desire for, unity with the white church, or with white people in general,” he said of the general despair that afflicted the DRMC. “But we had Belhar, [which] . . . understood [John] Calvin as he spoke of Holy Communion. ‘Christ has only one body of which he makes us all partakers.’”
Calling the unity of the church both a gift and command, Boesak said it was difficult in those years to find points of unity or reconciliation with those who were actively opposing the rights of black South Africans. The Belhar Confession, however, understood from Isaiah that God is not only a God of justice, but that God is a God of indivisible justice,” he said. “So against our self-absorbed instinct for self-absorbed victimhood, the black church confessed God as a God who wants to bring forth peace and justice in the world, and that God calls the church to follow in this, that the church must stand next to people in any form of need or injustice.”
This teaching of Belfar also challenged the DRMC when it faced the issue of the rights of LGBTQI and eventually affirmed those rights. Boesak said his denomination had “to face the consequences, not only with the white Dutch Reformed Church, but within itself.”
“In following Christ, the church must fight against those who use their privilege to oppress and put down any people,” he said. In asking the PC(USA) to “witness against any form of injustice,” Boesak turned his attention to Palestine, asking the denomination to support the boycott, divestment and sanctions movement – similar to those used to end apartheid – to place economic pressure on Israel to end the occupation and expansion of territories. “Kairos Palestine is a cry from the heart of suffering,” he said. “Unless it rolls down for Palestinians, it will not roll down for others. Indivisible. Do justice, love mercy and walk humbly with our God.”
In conclusion, Boesak said of Belhar and its broader implications: “It is a confession that stirs us, humbles us, and inspires us … It’s a unifying document.”
The PC(USA)’s Book of Confessions
The Book of Confessions is a collection of confessions and creeds that declare to the church’s “members and to the world who and what [the church] is, what it believes and what it resolves to do.” Prior to the addition of the Belhar Confession, the Book contained 11 confessions and creeds starting with the Nicene Creed of 325 and ending with A Brief Statement of Faith– Presbyterian Church (U.S.A.) of 1983.
According to the church’s Book of Order, These creeds and confessions are “subordinate standards . . . subject to the authority of Jesus Christ, the Word of God, as the Scriptures bear witness to him” that “identify the church as a community of people known by its convictions as well as by its actions,” that “guide the church in its study and interpretation of the Scriptures,” that “summarize the essence of Christian tradition,” that “direct the church in maintaining sound doctrines” and that “equip the church for its work of proclamation.” They also give “witness to the faith of the church catholic” while identifying “with the affirmations of the Protestant Reformation:” “grace alone, faith alone, Scripture alone.”
Westminster’s Recent Use of the Belhar Confession
One of Belhar Confession’s central themes was adapted for use by Minneapolis’ Westminster Presbyterian Church as its July 17, 2016, Call to Worship (in call and response mode):
“One: This we believe.
All: God longs to bring justice and peace among all people.
One: This we believe.
All: God teaches the church to do what is good and to seek the right.
One: This we believe.
All: God sees a day when all people – black, white, red, yellow, and brown – will live together in harmony.
One: This we believe.
All: God calls the church to follow Jesus, to lift up the poor, to heal those who hurt, to feed those who hunger, and to comfort those who grieve.”
I am currently taking a brief course, “Sub-Saharan African History to Colonialism,” to learn about such history “from many angles: anthropological, historical, geographic, cultural, and religious. From human origins through the populating of the continent, the great civilizations, the slave trades, to the beginning of European domination.” Offered by the University of Minnesota’s Osher Lifelong Learning Institute (OLLI), the course’s instructor is Tom O’Toole, Emeritus Professor of Sociology and Anthropology of Minnesota’s St. Cloud State University.
Why does this Euro-American septuagenarian take this course? Foremost, I know virtually nothing about this history and want to know more. I also realize that I have various direct and indirect connections with Africa.
The most immediate precipitating cause is reading the discussion of the names of African and African-American intellectuals and historical figures that were discovered at Howard University by African-American author Ta-Nehisi Coates and recounted in his book “Between the World and Me” and my realizing that I did not know virtually any of these people. This book also has prompted me to research and investigate my own notions of race, including my recent posts about statements from the American Anthropological Association about race’s non-scientific basis and historical and cultural background. Further posts about notions of race are forthcoming.
I learned more about one of these figures of African history this spring when my 10th-grade grandson wrote a History Day paper on Mansa Musa, who was a 14th century Emperor or King of Mali. Moreover, one of my sons knows more about this history from his having studied African history and Swahili at the University of Minnesota and from spending a semester in Kenya with a program of the National Outdoor Leadership School and then a week on his own living with a Maasai tribesman in that country.
Coates also legitimately castigates the U.S. history of slavery and its lasting impacts on our country. This has underscored my interest in the importation of slaves from Africa to the Western Hemisphere. This was part of Lawrence Hill’s fascinating novel “The Book of Negroes” (“Someone Knows My Name”), about which I have written. Moreover, I have visited Matanzas, Cuba and Salvador, Brazil, which were major ports of importation of African slaves to work on sugar plantations in those countries.
I have a number of friends from West Africa (Cameroon, Nigeria and Ghana) and visited Cameroon on a mission trip from Minneapolis’ Westminster Presbyterian Church. There I learned about the country’s having been a German colony (Kamerun) in the 19th century and then having French and British administration under League of Nations mandates after Germany was stripped of its African colonies by the 1919 Treaty of Versailles ending World War I. Forty-plus years later Cameroon became an independent country with the joinder of the Francophone and Anglophone territories. Yet life today in the country is still affected by the language and cultural differences from the French and British governance and less so by the previous 30-plus years of German rule.
I also have visited Namibia, Botswana and South Africa focused primarily on observing their magnificent wildlife and nature, but also the prison on Robben Island, where Nelson Mandela and other African National Congress leaders were imprisoned during the years of apartheid. In addition, I had the opportunity to see and hear Mandela speak at a 2003 celebration of the centennial of the Rhodes Scholarships held at Westminster Hall in London and to see him escorted through the Hall’s audience, only 10 feet from me and my wife, by Bill Clinton and Tony Blair.
The visit to South Africa also included stopping at Cecil Rhodes’ Cottage and Museum at Mulzenberg overlooking False Bay and the Indian Ocean at the southwest corner of the country. (My interest in Cecil Rhodes, the Founder of the Scholarships, and his 19th century involvement in South Africa and Rhodesia (now known as Zimbabwe) stems from being a Rhodes Scholar who was “up” at Oxford, 1961-1963, and from my gratitude for being a beneficiary of his largess.)
While co-teaching international human rights law at the University of Minnesota Law School, I learned about the International Criminal Court, whose initial cases all came from Africa, thereby prompting some resistance from African leaders who thought this was anti-African discrimination. (I have written many blog posts about the ICC.) Previously I had been a pro bono lawyer for two Somali men’s successful applications for asylum in the U.S.
Other indirect connections are provided by three Grinnell College classmates. One became a professor of African history. Another served in Africa with the Peace Corps in Ethiopia, where he met his English wife serving in a similar British program and where they both frequently return to participate in a project of preparing and distributing audio textbooks for blind students. The third classmate, also in the Peace Corps, served in Mali, where he was involved in smallpox eradication. In addition, one of my Grinnell roommates from Chicago now lives in South Africa.
All of these direct and indirect connections with Africa provided additional motivation to learn more about its history. In a subsequent post I will attempt to summarize the key points of this brief exploration of African history.
On May 26, a United Nations committee rejected, 10 to 6, an application for accreditation to attend U.N. meetings from the Committee to Protect Journalists (CPJ), an international, independent group that monitors attacks on journalists around the world and campaigns for the release of those who are jailed.
The 10 negative votes came from Cuba along with Azerbaijan, Burundi, China, Nicaragua, Pakistan, Russia, South Africa, Sudan and Venezuela. The yes votes came from Greece, Guinea, Israel, Mauritania, the United States and Uruguay. The abstentions were by India, Iran and Turkey, the latter two having reputations for persecuting journalists.
At the committee meeting U.S. Ambassador Sarah Mendelson made a lengthy statement advocating accreditation for CPJ, which, she said, is “a reputable non-governmental organization that promotes press freedom worldwide and defends the right of journalists to report the news without fear of reprisal.” Such a group has shown that “a free press remains a critical foundation for prosperous, open, and secure societies, allowing citizens to access information and hold their governments accountable. Indeed, the Universal Declaration of Human Rights reiterates the fundamental principle that every person has the right ‘to seek, receive, and impart information and ideas through any media and regardless of frontiers.’”
Afterwards the U.S. Ambassador to the U.N., Samantha Power, said, “It is increasingly clear that the NGO committee acts more and more like an anti-NGO committee.” She also said that the U.S. would appeal the committee’s decision to the full 54-member U.N. Economic and Social Council.
CPJ stated, “It is sad that the U.N., which has taken up the issue of press freedom through Security Council and General Assembly resolutions and through the adoption of the U.N. Action Plan, has denied accreditation to CPJ, which has deep and useful knowledge that could inform decision making. A small group of countries with poor press freedom records are using bureaucratic delaying tactics to sabotage and undermine any efforts that call their own abusive policies into high relief.”
This April CPJ’s annual report ranked Cuba 10th on its list of the 10 Most Censored Countries. Key for this ranking was Cuba’s having “the most restricted climate for press freedom in the Americas. The print and broadcast media are wholly controlled by the one-party Communist state, which has been in power for more than half a century and, by law, must be ‘in accordance with the goals of the socialist society.'” In addition, CPJ stated, “The government continues to target critical journalists through harassment, surveillance, and short-term detentions.”