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All Christians Are Brothers — And All Muslims Are Brothers – Except When Their Skin Is Black

Posted by addisethiopia / አዲስ ኢትዮጵያ on February 13, 2017

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How much empathy do Christians feel for their brothers and sisters in Africa? Why do Muslims lose so little sleep over the elimination of their co-religionists in Darfur?

South Sudan refugee camp, 2011. Maximilian Norz/DPA/PA Images. All rights reserved.Judging by the millions protesting against president Trump’s policies on behalf of the vulnerable and voiceless, empathy is alive and well. Or is it? Trump’s recent immigration ban exempts Christians from Muslim-majority countries, recognizing their status as the world’s most persecuted faith. But how much empathy do Christians feel for their brothers and sisters in Africa? And why do Muslims who care about the plight of the Palestinians lose so little sleep over the systematic elimination of their black African co-religionists in Darfur? Is skin colour still a significant stumbling block to empathy?

Who exactly is my neighbour?

For years, African Christians have been persecuted for their faith. For the purposes of this article, persecution is not litigation against bakers who refuse to make cakes for gay weddings, or pharmacists declining to sell contraceptives. Rather, persecution is the deliberate and deadly targeting of Christians because of their religious identity, whether it is the terrorist group Boko Haram bombing churches in northern Nigeria, or the Sudanese armed forces killing their non-Muslim citizens, or Islamic State brutally erasing 2000 years of Middle East sectarian diversity.

Occasionally, the western media reports on Egyptian mobs destroying Coptic Churches, or ISIS beheading Syrian and Iraqi Christians. But coverage of Africans being subjected to massive ethnic cleansing is relatively rare. African Christians are left wondering if their co-religionists in the comparatively wealthy white world take the commandment about loving their neighbour so literally that they empathise only with people like themselves, as Richard Dawkins suggested in The Selfish Gene.

The Africans interviewed for this article do not come from the ranks of intellectuals who blame colonialism for the continent’s problems. Yet, they believe that even though most westerners deny it, at a subconscious level a black African Christian life isn’t quite as valuable as a white one.

Christians in Europe and America are not talking much about the killings of fellow Christians in Africa because to some, Africans do not matter, just like during the genocide, when our people were killed,” a survivor of the Rwandan genocide explained to me. “The west did not care much, but when they are attacked by terrorists they make measures to stop terrorists and it is in the world news”. In the words of another Rwandan, who provides training for genocide survivors: “My take on this? It is pure racism, and there has never been any brotherly love”.

A retired British bishop recalled attending a conference at Lambeth Palace (home of the Anglican Church worldwide) where an American bishop said the African Anglicans were, “only just out of the jungle.” “He failed to realize that more of the African Bishops had earned doctorates than he or most of those American Bishops who complained!” The retired bishop continued: “I was a bit shocked when Archbishop Justin Welby said he lost sleep over homophobia, at the same time as fellow Christians were being massacred in Northern Nigeria, which he didn’t mention”.

According to Bill Andress, an American who has been campaigning against the persecution of Sudanese Christians for decades, “whether consciously or subconsciously, we do not value the lives and welfare of black people as we value those of white people, and we assume that tragedy in Africa is just part of the picture and cannot be stopped”.

Another American campaigner, Marv Steinberg, of Genocide No More, believes Christians in the US are split in their interpretation of the commandment to love thy neighbour, “meaning your immediate neighbour, if he agrees with you. I really think race enters into it”.

And Rod Brayfindley, a pastor in northern California, blames “the difficulty of overcoming both deep and latent racism in the western press.” He adds, “news rooms argue African conflicts are too expensive and risky to cover, but if a similar group of white folk were being attacked, they would absolutely have the funds to cover them”.

Many European and American Christians insist people of faith should be concerned about all humankind, and not just their co-religionists. Yet, this does not account for the widespread ignorance among western Christians about black African Christians who are being killed precisely because they practise their faith, rather than converting to Islam or agreeing to live by Islamic rules.

According to Ann Buwalda of the Jubilee Campaign, a UK charity which advocates for persecuted Christians worldwide, “when I speak or share in American churches, I find there is interest in the suffering in Africa. But when people are not given anything to do in response to hearing the horrors, they will shut down and tune out because of the emotional side of learning and then not knowing what to do with the information”.

The awareness gap persists, despite the best efforts of several western NGOs like the Jubilee Campaign. It is unlikely many Jewish people have not heard of the Holocaust, or that most literate Muslims would not know about the Palestinians. Both ‘sides’ in the Palestine-Israel conflict have efficiently politicised their co-religionists across the globe. Arguably, some Muslims and Jews living beyond the Holy Land may pay lip service to the cause represented by their imperiled brothers, but, in contrast to Christians, they are at least aware of the issues.

Perhaps, as Barbara, an Anglican stalwart in California, put it, people feel so overwhelmed by the misery of Africa that they do not distinguish between the victims of famine, AIDS, natural disasters, civil wars and jihad. If this is the case, then, in the view of one British aid worker I spoke to, development charities and NGOs may be partly to blame for painting such a negative picture of the continent in order to raise money.

Andy Warren-Rothlin, an academic living in Nigeria, echoes this, when he argues that “western media has tended to present suffering Africans in ways which do not engender engagement (‘she’s just like me!’), but rather paternalism (‘I must help the poor thing’). The result is that western audiences don’t see a village in northeast Nigeria as somewhere they might live, or a Nigerian church as somewhere they might have been when Boko Haram rolled into town”.

It was not always like this, points out Sam Totten, an American academic with decades of human rights and humanitarian experience in Africa. Less than 20 years ago, the evangelical supporters of George W Bush pushed him to press the Sudanese regime to allow ten million southern Sudanese Christians to secede in 2011, forming South Sudan. That widely-shared concern seems to have shrunk to a few NGOs and activists.

One of president Obama’s final acts was to ease Sudanese sanctions. Yet, the Khartoum regime continues to bomb the Christian areas in what remains of Sudan. Villages, schools and hospitals have been targeted as recently as January 2017, while, according to Amnesty, Sudan used chemical weapons against its Muslim civilians in Darfur in September 2016. But instead of outrage at Obama’s appeasement of Sudanese leader Field Marshall Bashir, the only sitting head of state indicted for the crime of genocide, there has been near silence from American politicians who otherwise flaunt their Christian values.

The wrong kind of Muslim?

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On the above image: „In my humble opinion, this is like putting lipstick on a pig. You can shame Arab Muslims into not using the “A” word, but you can’t erase the fact that Arab Muslims have been and are still complicit in producing and maintaining structures that dehumanize, abuse, exploit, and devalue Black people

The Islamic world is similarly unmoved by the fate of Muslims in Darfur, prompting some Middle Eastern commentators to observe that black African Muslims suffer from the same indifference as black African Christians. “Are the people of Darfur not Muslim as well?” demands Tareq Al-Hamed of the Asharq Alaswat paper. And the former fundamentalist, now Washington think-tank expert Ed Husain asks, “Are Darfuris the ‘wrong’ kind of Muslim because they self-identify as black Africans rather than Arabs?”.

I spoke to a canon in northern Nigeria who believes that most Arabs still view Africans as slaves, even when they share the same Muslim faith. His view is supported by anecdotes from Sudanese who describe being routinely and publicly addressed as abid (slave) when working in North Africa and the Middle East. In Libya, Human Rights Watch has documented the alarming extent to which black African Muslims have been bullied, tormented, attacked and killed by Arabs. The Canadian academic Salim Mansur believes, “Blacks are viewed by Arabs as racially inferior, and Arab violence against blacks has a long and turbulent history”.

Andy Warren-Rothlin sees the situation differently. “This is clearly not a race issue, since it’s even harder to get interest from London-based southern Nigerians in the suffering of their northern Nigerian compatriots. Or if it is race (if you use such terms!), you must recognise that each of the 500 or so ethnic groups in Nigeria is one ‘race’.” His views are shared by American Christian activists who are disappointed by the lack of concern shown by southern Nigerian Christians towards their fellow Christians in the northeast of the country. “Nigeria is so delicately balanced between Muslim and Christian, that the Christians living in relative peace don’t want to stir up trouble,” admitted one campaigner.

Richard Cockett, a regional editor at The Economist, argues that the Rohingya people of Myanmar have, until very recently, suffered the same invisibility as African Muslims. Because the Rohingya are “mildly Sufi”, he tells me, they have not attracted support from Muslims further afield. Now, thanks to a recent UN report, their persecution has been noticed, but for decades they suffered ethnic cleansing in obscurity. They might not have been African, but it seems they were the wrong kind of Muslim.

Meanwhile, Muslim countries that consider themselves as defenders of the faith have been silent following the Trump Administration’s ban on Muslim immigrants. And it has been widely noted that three million Syrian refugees could be given shelter in the 100,000 air-conditioned tents standing empty in Saudi Arabia.

What can be done? Each time a Christian or Muslim leader or politician piously invokes their faith, they should be challenged by the faithful and the non-faithful alike in their community to make good on the pledges of equality and shared identity explicit in the roots of both religions. If a church or mosque does not have a partner or link with a church or mosque in Africa, then members of their community should ask why not. In addition, our governments should recognise the vital role played by African churches and mosques as arbiters of local reconciliation, because they often represent the only genuine civil society in repressive countries; and our aid programmes should therefore support those grassroots peace-building efforts.

Is it worth contacting our elected officials and faith leaders about these matters? The late American Senator Paul Simon said that if only he had heard from 100 constituents demanding action during the Rwanda genocide, he would have felt empowered to contact the Secretary of State. Politicians know that for every one person who makes a phone call or writes a letter or an email, there are hundreds of thousands who share their views but haven’t quite got around to taking action. It is never a waste of energy.

Are Afro-Arabs More Racist Than Whites?

Another Tragedy: African ‘Boat People’ Drowning in Front of A Tunisian Ship – And Afrophobes and Racists Applauding Their Death and Calling for More Genocide

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As Black Africans in the Western world contend with everyday racial discrimination and abuse, their lookalikes in some parts of Africa suffer the same kind of malevolence in the hands of fellow Africans.

Often times we hear of harrowing tales of Black Africans being discriminated against and called all sorts of racially demeaning names by their fellow Africans in North Africa, which is predominantly inhabited by Afro-Arabs.

Last year, an unidentified Egyptian official caused a storm when he allegedly made a disparaging comment at the United Nations Environmental Assembly held in Nairobi, Kenya, in May.

Yvonne Khamati, a Kenyan diplomat attending the conference, filed a formal complaint with the Kenyan Ministry of Foreign Affairs, accusing an Egyptian expatriate of referring to sub-Saharan Africans as “dogs and slaves.

We Are Not Racist

In the letter, Khamati, African Diplomatic Corps Technical Committee chairwoman, said the abusive comment was made, after the conference failed to reach a resolution on the conflict in the Gaza Strip. She said the comment was made in Arabic.

The Egyptian Ministry of Foreign Affairs later released a statement denying the allegations of racism and accusing the Kenyan diplomat of making flimsy accusations against the republic of Egypt.

While it’s not every Arab in Egypt and other Afro-Arab countries who is racist, it is no secret that racism exists in most of these countries and the people involved don’t want to accept it.

It is this self-denial that led renowned Egyptian journalist Mona Eltahawy to write an article in the New York Times, entitled, “The Arab World’s Dirty Secret,” where she wrote about the racist exchange between an Egyptian and and young South Sudanese:

I was on my way home on the Cairo Metro, lost in thought as I listened to music when I noticed a young Egyptian taunting a Sudanese girl. She reached out and tried to grab the girl’s nose and laughed when the girl tried to brush her hand away.

The Sudanese girl looked to be Dinka, from southern Sudan and not the northern Sudanese who “look like us.” She was obviously in distress

It’s a contradiction that Africans, including Afro-Arabs, like to point the finger at White people as the initiators of racism and discrimination against Black people when clearly the first form of oppression against Black Africans was from the Arabs.

Slavery, Abuse & Persecution

In Mauritania, Egypt, Libya, Sudan, and other Afro-Arab countries, slavery and other forms of oppression against Black Africans is still widespread.

In Sudan, it has been widely reported that nearly 20 million Black Africans in the Nuba Mountains and Blue Nile regions were ethnically cleansed during the first and second Sudanese Civil wars.

It is this form of abuse that triggered the infamous Darfur War, which ended with the excision of South Sudan, a predominantly Black Nubian state, from the larger Sudan.

Racism is also very rife in Libya if the 2000 anti-African racist violence is anything to go by. According to Amnesty International, thousands of Black Africans were massacred during the Libyan Civil War in 2011.

Black African migrants in Algeria have often suffered attacks, most of which are done in broad daylight and in the presence of local law enforcement officers.

Even though slavery was officially abolished in 1981, at least 20 percent of the Mauritanian population, mainly dark-skinned Mauritians, are still enslaved.

Given the history of slavery and colonialism in Africa, it’s likely that some people could still be suffering from a superiority complex and an identity crisis, but it is egotistical and absurd for anyone, especially an African, to discriminate against a fellow African based on their skin color.

Source

My Note: Esau and Ishmael Unite Against Israelites / Ethiopians in Fulfillment of Ancient Prophecy. For Bible believers, these and similar news items that reflect increasing cooperation between the Arab world and the West should be viewed as fulfillment of ancient prophecy. The children of Esau (today’s Western nations) and the children of Ishmael (today’s Arab nations) are gradually uniting against Israelites / Christians at the End of Days.

This alliance was forged at the very beginning of the Bible, when Esau married Ishmael’s daughter.

So Esau went unto Ishmael, and took unto the wives that he had Mahalath the daughter of Ishmael Abraham’s son, the sister of Nebaioth, to be his wife. [Genesis 28:9]

In the end, Ishmaelites and Esauites will battle against each other: Sooner or later children of those two will take out one another in a random and mysterious manner:

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6 African Countries That Are Hostile Toward Black People

Posted by addisethiopia / አዲስ ኢትዮጵያ on May 23, 2016

AFRICAN REFUGEES SAY ARAB MUSLIMS MORE RACIST THAN EUROPEANS

Arabs hate black people. And that is not from today, it is in their blood

1. Morocco

Travelers to Morocco often describe the stunning landscape with mountains, deserts, valleys, and uninterrupted miles of beaches on the Mediterranean and Atlantic coasts. What’s often overlooked is the way Black people are treated in the country.

In a 2010 Afrik-news.com article, author Smahane Bouyahia reports that Blacks in Morocco — natives, immigrants from elsewhere in Africa, and African-Americans — are often targets of racial discrimination.

In Morocco, and north Africa, there is a serious problem of racism towards Black people. Called ‘Black Africans,’ they are considered descendants of slaves and labeled ‘hartani’—literally, ‘second-rate free men’—or even worse, ‘aâzi’—which translates to ‘bloody Negro.’ Blacks in Morocco, be they students, migrants from the south of the Sahara or others, are constant victims of discrimination,” Bouyahia wrote.

In 2012, French cable news channel, France 24, reported that a Moroccan newsweekly magazine published an article about sub-Saharan Africans coming into the country. The title of the article was “Le péril noir,” the black peril, or the black menace.

France 24 also displayed the cover page of another Moroccan magazine, written in Arabic, with an image of what appears to be African immigrants standing in front of a building under the title caption: “The black crickets invading Morocco’s north.”

One student highlighted in Bouyahia’s article described his experience studying in Morocco:

Often, when I’m just walking down the street, people will call me a “dirty Black man” or call me a slave. Young Moroccans have physically assaulted me on several occasions, for no reason, and passers-by who saw this didn’t lift a finger to help me. All my friends are Black and they have all had similar experiences. Even the girls get insulted in the street. To avoid getting hurt, I now try to ignore the insults. But if someone starts to hit me, what can I do? I have to defend myself.”

2. Algeria

Many migrants from sub-Saharan Africa moved to Libya to find jobs, but because of that country’s current crisis, more of them are making homes in other countries, such as Algeria.

In Algeria’s city of Boufarik, hundreds of migrants live in area known by locals as “the African camp” or “the camp of the Blacks.”

With the increase of sub-Saharan migrants in the country, Algerians are becoming openly racist, accusing them of being dirty, jobless and spreading diseases. Local media outlets are also playing an important role in the increase of racism against the migrants.

With the increase of sub-Saharan migrants in the country, Algerians are becoming openly racist, accusing them of being dirty, jobless and spreading diseases. Local media outlets are also playing an important role in the increase of racism against the migrants.

The daily Al-Fajr (The Dawn) published an article declaring, “Thousands of Africans invading the streets of the capital,” and blaming them for “spreading epidemics and other social ills, such as trafficking in counterfeit money.”

3. Libya

Libyan leader Moammar Gadhafi had for many years allowed guest workers to travel from all over Africa to find work in Libya. However, during the 2011 Libyan civil war, rumors began to surface that sub-Saharan mercenaries paid for by Gadhafi were being used to attack demonstrators in Libya’s towns and cities.

Although several NGOs found no evidence of such mercenaries, the rumors were followed by gruesome attacks on the country’s many Black African migrant workers. But animosity toward Black immigrants did not begin with the civil war.

In his 2011 Thinkafricapress.com article, Beyond Mercenaries: Racism In North Africa, Tom Little writes:

In spite of evidence showing widespread violence against migrant workers trying to escape the turmoil, the foreign press suggested that these attacks were regrettable but to be expected given the atrocities committed by [Gadhafi’s] mercenaries. Few, however, picked up on the fact that these attacks are symptomatic of a racial prejudice that is deeply rooted and widely spread throughout North Africa and the wider Arab world.”

4. Mauritania

Since it gained its independence from France in 1960, Mauritania has struggled with ethnic tension between the Afro-Mauritanians and so-called Arab-Mauritanians.

In 1989, thousands of Black Mauritanians were forced to flee to neighboring Senegal and Mali. They were reportedly forcibly deported by the Mauritanian military, according to an interview given to NPR by Souleymane Sagna, an aid worker in the country.

The situation of those Black Mauritania was quite particular, in that very often people are moving during a conflict, but in the case of the Negro Mauritanians, there have been many militarily deported through military trucks to Senegal and Mali,” she said.

Today, although Mauritania officially abolished slavery for a third time in 2007, making it punishable by up to ten years in prison, the practice still exists.

In the northwestern African country, Arab Muslims—called the Bidanes, still hold Haratine (enslaved Africans) as property. An estimated 90,000 Mauritanians remain essentially enslaved, as previouslyreported by Atlanta Blackstar.

5. Tunisia

Tunisia, like its other Arabic neighbors in North Africa, has a significant Black population as well as migrant workers from sub-Saharan Africa, although their exact numbers are unknown. They are noticeably absent in up-and-coming neighborhoods, and are largely found living in cheap, overcrowded structures in run-down areas such as La Goulette.

In 2004, Tunisian journalist Affet Mosbah wrote for Jeune Afrique, describing the difficulties of being Black and Tunisian. She talked of the widespread custom of calling Black Arabs “oussif” or “abid,” Arabic terms that refer back to Black slaves common in the Middle East until the beginning of the 20th century.

Mosbah explained that this custom is so embedded in the culture that Tunisians call their Black friends by these offensive names, insensitive to how offensive they are.

6. Egypt

While traveling in Egypt, its good to note that Black Egyptians and immigrants from sub-Saharan Africa face daily incidents of racism and prejudice.

Reuters reporter Cynthia Johnston reports in her article, Egypt’s African Migrants Dodge Rocks, Fight Racism, that migrant workers from Burkina Faso, Ghana, Sudan, Cameroon, Niger and Chad have suffered daily abuse at the hands of Egyptian Arabs. Some have been stoned, shouted at, spat on and even stabbed at as they go about their business in the streets, according to her article.

Several media outlets reported a December 2005 incident, where Egyptian riot police brutally attacked a camp of Sudanese refugees in Cairo who were protesting their treatment. In front of television cameras, at least 23 refugees were killed, and hundreds of others were injured, arrested, imprisoned or deported. There was little public protest.

Black Africans report verbal harassment and negative language, such as being called “oonga boonga” orsamara [black], as well as physical attacks in the streets by the public and even by Egyptian law enforcement officials, reports Michael Curtis, writer for Gatestone Institute, a New York international policy think tank.

Blacks are being stopped for random identity checks on the basis of skin color, and have faced arbitrary roundups, he continued.

In a 2011 article on Root.com, the author reports that southern Sudanese women are routinely targets of verbal public abuse. Carloads of Arab men drive by them, hanging out of windows, shouting catcalls, or making loud demands for sexual favors.

Although Nubians are among the indigenous inhabitants of what is now considered modern Egypt, they are not spared discrimination based on skin color.

Nada Zeitoun, a Nubian filmmaker from the upper Egyptian city of Aswan, was denied service at a pharmacy in central Cairo in 2013 because the pharmacist said he “didn’t accept money from Black hands.”

Text Source

Osama Bin Laden said to the Sudanese-American novelist Kola Boof in Morocco in 1996 “All African women are prostitutes, and the whole race of African men are abeed [slave] stock. Your people are like rats plaguing the earth” –[Kola Boof, Diary of a Lost Girl, p. 167]

A comment posted on Youtube:

African men , it’s time to take back your Continent. You have for too long allowed non Africans too much free reign to not only attack yourselves but African children and women. Some of you are even audacious enough to fight against fellow Africans on behalf of non Africans. There are Africans that have been practising islam for more than a thousand years without any shame. The energy some of you spend oppressing your women and children turn it on your real enemies, mainly, so-called arabs, europeans, asians and orientals.

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