So, who is a Malawian again?

The news excited the international community; it will no longer be a criminal offense to be gay in Malawi. The issue has not gone well with some Malawians and the past week has seen the cyberspace awash with debate with some saying that decriminalising homosexuality is not welcome because homosexuality is “unMalawian.” So what is Malawian?

Malawi is a god fearing country and God forbids homosexuality, this is the core argument of the anti-gay crowd, they go on to say that gay culture clashes with Malawian culture and again the question springs up, what is Malawian Culture?

“The concept of "Malawian" is a mental construct that exists in the minds of people. It is similar to the construct of political party affiliation,” said College of Medicine Psychologist Chiwoza Bandawe

Undule Mwakasungula of Human Rights Consultative Committee (HRCC) joined in on the debate: “If you are a Malawian that makes you Malawian, whether born in Malawian or not but as long as you there for the good of Malawi progress you are Malawian.”

Both Mwakasungula and Bandawe said there is nothing that can set Malawian Culture as a single entity

“It is a misnomer to suggest that there is one uniform "Malawian". Malawians are made up of people of different faiths or lack thereof: Christian, Muslim, Secular humanists etc. Malawians are made up of different economic standings as well as different backgrounds and ways of thinking. Malawi cannot have just one dominant culture,” said Bandawe

Mwakasungula said as a nation Malawians have not agreed what can constitute of Malawian culture, it’s just something they say but it is nothing clear cut.

So if the much touted Malawian culture cannot be pointed at, can what is “unMalawian” be singled out?

No, says Mwakasungula, he argued that Malawians have sung the song of being Malawians for too long so that they feel that they ought to protect cultural values which also happen to be undefined.

Bandawe echoed Mwakasungula’s argument and gave an example of laptops; cell phones and use of Facebook which he said are popular among Malawians and wondered if they are Malawian - Malawians, he concluded, come in all shapes and sizes.

The dominant feeling among the people that are advancing the anti-gay agenda argue that decriminalising homosexuality will bring the wrath of God on Malawi will corrupt morals of children’s morals and that it is just unnatural.

To be gay is like to be a black man, non of it is a crime

Recently several clergymen warned Joyce Banda against repealing the law against homosexuality and asked if she is trying to be above God, another pastor even called for a referendum on the matter. Mwakasungula however charged that many Malawians are using culture and religion to oppress minorities.

“We should not hide behind culture of religion to persecute minority groups.  Culture is dynamic and we have seen so many things we believed in years back being modified.  We can't be rigid because you don't like something or the way others are behaving,” said
Mwakasungula

Another academician and blogger, Jimmy Kainja also agrees with Mwakasungula and says he sees nothing wrong with adults being gay.

“Tolerance is very important. It's hard for me to believe that someone is out there to oppress minorities just for the sake of it. I believe a lot of people are deluded by their own beliefs and they try to impose this on others.

“This is where the question of national identity comes in - what is it? Why do you we accept some foreign values and refuse others? It's all subjective and ignorance, this leads to lack of tolerance,” said Kainja

There also seems to be a strong feeling among Malawians that homosexuality is being forced upon Malawians by Western powers, already some people are jokingly calling Malawi a “donor-fearing nation.” Western cultural influence is an unstoppable force with Hollywood influencing people even in China and Russia. Has Malawi been influenced by the West culturally?  

Can Malawi resist Western culture?

 Mwakasungula pointed out that Malawians use Western education, dress like Westerners, eat Western dishes and that most of the religions in Malawi are Western.

Malawians use western style of government, the family sizes are shrinking, MTV is visible in the streets even the accents of many a girl are trying too hard to echo the English and American,

Arguing on the same in a group on Facebook, Cynthia Mahata said: “The thing about Western culture is you have to get it all or reject it all, it comes as a package”

Adds Kainja: “Patrice Lumumba said ‘Africa will write its own history, from south to the north of Sahara.’ He was right, Africa will write its own history but it will be a negotiated one; influenced by global trends and culture.”

Are Malawians therefore being hypocritical in adopting capitalism and yet denying sexual minorities a place? Or is it unMalawian to raise such questions?

St. John of Malawi?

...how one institution is managing to keep Mzuzu free from/of street kids

Genesis

Thirteen year old John Banda’s (not real name) world turned topsy turvy when he was accused of being a witch. His parents labelled him persona non grata and teachers shunned him. Ching’ambo Township had failed him so he moved to the streets of Mzuzu.



Umoza Dance Troupe, captured at a rehearsal



St. John of God (SJOG) Community Services spotted John and he was soon transformed into a responsible boy his community and parents never thought he would ever be.



Many children of John’s fate are not as lucky but in the middle of it all is the Umoza outreach project by SJOG which has so far managed to keep kids away from Mzuzu‘s streets, I went to find out more about Umoza Project.



Aidan Clohessy, SJOG Director said his institution saw the problem as early as 1996 and only commissioned Umoza after the stakeholders initially drafted in the community response team lost steam and enthusiasm.

Under Umoza scouts from SJOG patrol the streets for any signs of children. Once identified the kids are invited to the institution’s drop in centre where they are either repatriated or rehabilitated.

Part of SJOG

“If they are from around Mzuzu, we contact their parents or guardians to try to validate their story before we can start rehabilitating the child,” said Clohessy, “If they are from outside Mzuzu we arrange for repatriation of the kids.”

The problem



Clohessy believes the problem of street kids stems from poverty as exacerbated by HIV, alcohol abuse, gender violence and cultural practices with some kids being accused of witchcraft.



ALex Nkosi, SJOG Umoza Cordinator



“Here [North] in the patrilineal system, the problem comes when a father remarries. He is likely to chase and ignore the step-children who then go onto the street,” he said, “In the street, they can be raped, exploited by businessmen and they are likely to take up crime.”

Clohessy said the problem gets compounded when society rejects the kids as vermin chasing them and calling them names as if it [society] wasn’t responsible for the children’s plight.

Said Clohessy, “They say ‘sweeping kids off the street,’ what impression does that give? Are the kids dirt?”

Intervention and Restoration

The kids once coaxed into SJOG are encouraged to go back to school, this after undergoing counselling in behaviour change. Religious and psychological counselling is also conducted apart from the medical care that they kids get.

With 95 percent of the children wanting to go back to school, SJOG prepares them for integration into conventional schools around Mzuzu and provides basics such as uniform and fees as the children advance in their education. The programme boasts of 65 and 16 children in primary and secondary schools respectively.

A special need teacher is always on standby to follow up their progress in terms of academics and behaviour and to provide remedial lessons and counselling.

For those that cannot go back school, SJOG instils vocational skills into them. They can take up carpentry, horticulture, brick-laying or homemaking (tailoring). Vocational skills are also taught to the rest during holidays to cultivate an earning culture to kill the dependency that might have set up camp in the children when they roamed the streets.

The project also furthers personal talent in the children. Various sports disciplines are available for the children to indulge in, in fact, the 2010 Champion of the under-15 Bingu Table Tennis Cup is from Umoza. A cultural dance troupe also sees the children raise their esteem and vent their energy by performing at high level functions.

Everybody is taught how to cook and personal hygiene emphasized, the result of which is neat looking children that make kids that stayed at home want to go into the streets just to join Umoza.

The project has seen a steep decline in the number of street kids on the streets of Mzuzu - actually there are no street kids in Mzuzu. Umoza currently has 95 students on the register but has rehabilitated about a thousand since the project’s initiation in 2003.

Looking ahead

Alex Nkosi, Project Coordinator of the Umoza Children’s Program said it is difficult to win cooperation of the parents and to change the attitudes of the community towards street children. He also bemoaned lack of support from government.

“The City Assembly can do more by regulating alcohol and video shows. The Social Services department should also try to help us more, we are strained,” Nkosi said, “The community should also do something and not expect SJOG to do everything for them.”

Nkosi further said that teachers in schools that absorb Umoza children should stop stereotyping the children as troublesome just because SJOG mainly focuses on mental health.

Mchengautuba, Salisbury and Masasa being the main suppliers of street kids have been earmarked as targets of a community based approach that SJOG is rolling out early next year. Centres will be opened where kids will be tamed before they even think of the street and parents taught positive parenting.



One of the rehabilitating kid in a vegetable  field



SJOG was established in 1993 by Brothers of St. John of God from Ireland who were invited by Mzuzu Diocese to establish a community based mental health care service centre to service the North. It was initially working with the church’s Primary Health Care Department but has now grown into a formidable multi-faceted institution that can now produce graduates in mental health.

As John Banda finishes his plate of porridge and prepare to start hitting the drum for Umoza dance troupe, many enjoy the rhythm without a thought of what could have become of the kid if he was left on the street.