Thursday, December 19, 2024

 FEZANA, Zoroastrian Association of Houston ready for launch of 18th North American Zoroastrian Congress in Houston, Dec. 29 – Jan. 1

FEZANA

Embracing the theme: Generation Z: Propelling Zarathushti Resurgence, organizers achieve their goal of registering 40 percent of all attendees under the age of 40; programming topics will center on Zoroastrian religion, culture and heritage with a future focus, and spotlight the talents and perspectives of Zoroastrians across the North American diaspora.

HOUSTON — FEZANA, the Federation of Zoroastrian Associations of North America, and the Zoroastrian Association of Houston, formally announced the launch of the 18th North American Zoroastrian Congress, Dec. 29, 2024 to Jan. 1, 2025, at the Royal Sonesta Hotel in Houston. Rallying around the theme Generation Z: Propelling Zarathushti Resurgence, congress organizers announced they have exceeded their goal of attracting more than 40 percent of all registrations under 40 years of age.

“We are thrilled to welcome more than 725 Zoroastrians from around the world to Houston, where we have spent seven years planning, organizing, raising money, building volunteer teams and sounding the drum beat for the first North American Zoroastrian Congress since 2014,” said FEZANA President Ervad Kayomarz Y. Sidhwa, one of two congress co-chairs. “On behalf of our amazing team, I want to personally thank all the volunteers at the Zoroastrian Association of Houston for their hard work, diligence and hospitality as the Zoroastrian diaspora gathers for this truly momentous event.”

Sidhwa said programming would feature perspective from more than 60 speakers representing a deep collective knowledge base, a myriad of ages and diverse backgrounds. Keynote addresses will be delivered by iconic Bollywood film star Boman Irani entitled Bridging Cultures and Inspiring Resurgence; and Zoroastrian next generation visionary and leader, Sanaya Master, entitled Igniting the Flame Within: Empowering Generation Z for a Zoroastrian Renaissance.

“I am humbled and honored to deliver the keynote at this magnificent gathering of Zoroastrians from around the world, and looking forward to not only speaking, but to building memories and relationships that will last a lifetime,” Irani said. “We continue to thrive and grow in the diaspora, and our Zoroastrian contribution to the world continues to be both influential and impactful.”

According to Master, who has served as the visionary founder of the World Zoroastrian Youth Leaders Forum, the opportunity to present a dynamic vision for the future that is emboldened by a new generation of Zoroastrian leadership represents an inflection point for North American Zoroastrians in the diaspora.

“This congress is so unique in that the penultimate focus centers around the empowerment and participation of the Gen Z Zoroastrians and I couldn’t be more excited to share my experiences and perspectives to truly engage and motivate them to get involved and lead us into the future,” Master said.

Other prominent speakers include:

Congress Co-Chair Aderbad Tamboli, who also serves as Chair of the Zoroastrian Association of Houston, said the congress planning also extends to a Kids Congress for those aged 5 to 10 years; a Tween/Teen track for young adolescents; vendor exhibitors; a Denim and Diamonds gala; a Comedy Night featuring a traditional Natak (comedy show), and a special New Years Eve Gala to ring in the new year.

“Our dedicated team of one hundred-plus volunteers and sponsors have made our program enlightening, balanced and inspirational – we are grateful to each of them,” Tamboli said. “From transformational keynotes, panels and presentations to exciting social programming, we look forward to celebrating together and to propelling our Zarathushti resurgence into the new year.”

Zoroastrians are followers of one of the world’s oldest monotheistic religions founded by the prophet Zarathushtra more than 3,000 years ago in ancient Iran. Zoroastrians have long served as bridge builders in interfaith dialogue, believing in truth, righteousness, charity, beneficence, respect and care for the environment, and the triumph of good over evil. Zoroastrianism flourished as the imperial religion of three Persian empires, those of the Achaemenians, Parthians and Sassanians, and was the dominant religion from Turkey and eastward to China during those times. North America’s Zoroastrian community includes those who arrived from the Indian subcontinent, known as Parsis, and those who came directly from Iran seeking religious freedom.

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About Zoroastrian Association of Houston
The Zoroastrian Association of Houston (ZAH) was established in 1976 to promote the religious, social, and cultural aspects of the Zoroastrian faith. ZAH is fortunate to have in the local Mobeds (priests) who conduct religious services, ceremonies, and rituals; numerous individuals whose serve on executive boards and committees (i.e. youth, sports, Sunday school, religious services, outreach, Golden Group & Library) provide leadership and vision to growing community and countless active members who through their participation, initiative, and hard work are committed to building a strong community. In 2019, ZAH was the first Zoroastrian association in North America to erect a 24-hour wood burning fire Atash Kadeh, a revered, all-inclusive place of worship for Zoroastrians their family members and friends.

About FEZANA
Founded in 1987, the Federation of Zoroastrian Associations of North America (FEZANA) represents a diverse and growing Zarathushti community in the western diaspora. Guided by the blessings of Ahura Mazda and the teachings of prophet Zarathushtra, the non-profit federation comprised of an Executive Committee and 24 Sub-Committees, serves as the coordinating body for 27 Zoroastrian Associations and 14 Corresponding Groups in Canada and the United States. The activities of FEZANA are conducted in a spirit of mutual respect, cooperation and unity among all member associations, and with due regard for the Zarathushti principles of goodness, truth, reason, benevolence, implicit trust and charity toward all mankind. Visit www.fezana.org and follow FEZANA on Instagram, X (Twitter) and Facebook @TheFEZANA, and on LinkedIn.

Disclaimer: The views and opinions expressed in this article are those of the authors and do not necessarily reflect the official policy or position of RNS or Religion News Foundation.




Christian Olivet University loses its license to operate in California but says it will remain open

(RNS) — Olivet blames its woes on a long-running feud with the owners of Newsweek, former members of a sect led by David Jang, a controversial Korean minister and founder of the college.


A satellite view of the Olivet University campus in Anza, Calif. (Image courtesy of Google Earth)

Bob Smietana
December 18, 2024

(RNS) — A California Christian college is vowing to stay open despite a state judge’s ruling that bars the school from enrolling new students and requires current students to be sent to other schools.

California is the second state to bar Olivet University, a small school with ties to South Korean minister David Jang, from operating a campus. In 2022, officials in New York state decided not to renew Olivet’s license to run a campus in Dover, New York, citing alleged financial mismanagement.

In 2020, the school agreed to pay more than half a million dollars in fines for improperly removing asbestos from its Dover campus, also home to the World Olivet Assembly, which claims to be a “global gathering of evangelical churches and para-church organizations.”

Olivet’s remaining campus in Anza, California, in the desert southeast of Los Angeles, says it has applied for a religious exemption to remain open, despite a ruling from California’s Bureau for Private Postsecondary Education revoking the school’s license to operate.

In a decision that takes effect in early January, Judge Debra Nye-Perkins of the Office of Administrative Hearings found that the school failed to educate to students properly and that it has not maintained adequate educational records, according to the Los Angeles Times.

“The only degree of discipline that would protect the public is the revocation of respondent’s approval to operate,” wrote Nye-Perkins, after hearings prompted by a complaint filed by California’s Bureau for Private Postsecondary Education.

In a statement posted on its website, the school said it would appeal the decision to revoke its license.

“In addition to pursuing the appeal, Olivet University has made the decision as of December 11 to operate under religious exemption in California, and submitted its application same day,” according to the statement. “This step reflects the University’s commitment to continuing its mission and activities while upholding its core values and principles as a Christian institution.”
RELATED: Bible college and former Newsweek and Christian Post publishers plead guilty in $35 million fraud probe

Jang has been a controversial figure in evangelical circles, with ex-members claiming his sect teaches that the Korean minister is the “Second Coming Messiah,” which the sect denies. Along with running the church and Olivet, sect members have started a number of online business, and for a time owned Newsweek magazine. The group also had close ties to the World Evangelical Alliance before the WEA reportedly severed the relationship last summer.

In 2020, the college and former publishers of Newsweek and The Christian Post, which also has ties to Jang, pleaded guilty to fraudulently obtaining $35 million in loans. The loans were supposed to be used to purchase computers but were used for other purposes.The chair of the board of Olivet pled guilty and served no jail time but was banned from the school’s board. The school also agreed to repay $1.25 million.

More recently former students of Olivet, many of them from countries in Asia, sued the college, accusing school leaders of forcing them to perform unpaid labor and controlling their movements.

“At all times while Plaintiffs lived at Olivet’s Anza campus, they were not permitted to come and go from campus unless they first received permission from an Olivet employee,” a complaint in the lawsuit alleges, the LA Times reported.

Olivet leaders did not reply to a request for comment, but have denied any wronging in the past. The school blames its current woes on a long-running feud with the current owners of Newsweek magazine, who have also had ties to Jang in the past. Though a lawsuit over the management of the magazine was settled in 2023, a spokesperson for Olivet has accused Newsweek’s owners of colluding with California’s post-secondary private education bureau to harm the college, according to the Gospel Herald, a Christian news site whose editor is an Olivet professor.

The Gospel Herald also published a redacted image of a Bureau for Private Post-Secondary Education investigative form purportedly showing that a writer from Newsweek made an initial complaint against Olivet.

“Since 2022, Newsweek has published more than 20 maliciously negative reports targeting Olivet University due to ownership disputes, even collaborating via email with BPPE to attack and manipulate the school,” the spokesperson told the Gospel Herald.

Olivet also claims to remain in good standing with the Association for Biblical Higher Education, its accreditor, though the college was placed on probation by the ABHE from 2021-22 and was on warning from the group at the time California officials were investigating Olivet.

“Respondent continues to show a cavalier attitude toward compliance with the BPPE’s statutes and regulations,” Nye-Perkins said in her decision.
Opinion

The 4B movement's purity culture vibe is no answer to Trumpism

(RNS) — A U.S. version of 4B is akin to evangelical Christian purity culture, mixed with old-fashioned talk about the battle of the sexes.


(Photo by Ron Lach/Pexels/Creative Commons)


Amy Laura Hall
December 18, 2024

(RNS) — As my church transitioned from postelection lament to anticipatory Advent a few weeks back, we women exchanged stories of resistance as we hung traditional plastic greenery, intertwined with sprigs of real. One woman, a friend who knows I teach “Sexual Ethics 101” at a divinity school, asked if I’d heard of the 4B movement, a feminist action that originated in South Korea some years ago that has inspired some anti-Trump women in the U.S.

The “4B” refers to the negative Korean prefix “bi” that starts the movement’s four tenets: no dating men, no marrying men, no having children with men and the trump card, so to speak, at the center of the other Bs: no sex with men.

My friend helpfully provided a link to a Cosmopolitan story headlined, “Everything to Know About the 4B Movement That’s Surging After Trump’s Reelection.” The subhead for the article reads: “After Tuesday’s election results, some women are taking to social media to join in on a South Korean feminist movement that says to hell with men.”

The article’s description of the U.S. 4Bs struck me as a newfangled version of evangelical Christian purity culture, mixed with old-fashioned talk about the battle of the sexes. While ostensibly feminist, the movement seems to concede hard-won gains. My friend’s assessment was particularly succinct. “I don’t want young women to think of sex as a present they give to men, as if only men want sex.”

RELATED: How to reject purity culture but keep your faith

Mainstream U.S. culture remains wary of female desire. Consider that in Philip Pullman’s series “His Dark Materials,” the heroine’s sexual awakening was excised from the North American edition. In “The Amber Spyglass,” Lyra experiences something described in both the U.K. and U.S. versions as “the key to a great house she hadn’t known was there, a house that was somehow inside her, and as she turned the key, deep in the darkness of the building she felt other doors opening too, and lights coming on.”


(Photo by cottonbro studio/Pexels/Creative Commons)

The expurgated U.S. version, however, skips Pullman’s original preamble. There’s no “stirring at the roots of her hair,” no “breathing faster,” no “sensations in her breast” that are “exciting and frightening at the same time.”

No wonder that young women raised on such stories, shorn of desire, may find it difficult to discover sex as a gift they want for themselves.

In a recent college-level seminar on masculinity, one coed asserted confidently that the double standard about sexual desire no longer exists. Hmmm. I asked in reply whether students had been taught it was normal for boys to masturbate. There were exclamations of “duh” and “of course.” And for girls? Crickets. Awkward crickets.

In the 1960s, Marlo Thomas noted the disparity between expectations for the two sexes in her musical album and children’s special, “Free to Be … You and Me.” As NPR reported on the album’s 50th Anniversary, Thomas fought for stories wherein men could cry, girls could refuse marriage, and she and her African American colleague Harry Belafonte could push baby strollers in tandem.

These freedoms were intended to counter purity culture at the root and encourage solidarity worthy of any Advent gathering. This was an era of saying not so much “To hell with it” but “Let’s do this in a new way!” It was a confluence of justice, from feminism to civil rights to labor rights to anti-war activism.

Instead of responding to Donald Trump’s election win by saying “To hell with men,” women need men to fight for a different system, in which we work and care for one another. A better model from South Korea is the thousands of women and men in that country who went on strike last February — together — to push against a government plan to abruptly expand admissions to medical schools, saying there are better ways to meet patients’ needs and their own. Risking the ire of the government, their bosses and elder colleagues, young doctors said “to hell with” a simplistic solution to a systemic problem.

Here in the U.S., hospital staffers have similarly joined to improve their lot and U.S. health care. The opening page of the Committee of Interns and Residents features men and women holding handwritten signs that say “Union.” This is a reality of men and women in a movement together.

RELATED: TikTok’s Rev. Karla says Christian women stuck in patriarchy find solace online

If we women want to threaten to withhold sex, there is a potent, fictional precedent already in the fifth century B.C.E. play “Lysistrata,” by the Greek dramatist Aristophanes. As Margot Adler reported on NPR in 2003, women and men performed the play all over the world that year in their mutual opposition to the brewing Gulf War. “From Athens to Phnom Penh and Sydney to New York, people staged readings of ‘Lysistrata’ in 59 countries and every U.S. state,” Adler reported.

This movement in 2003 aimed their “to hell with” not at the boys and men caught in the machinery of a soul-depleting economy of war, but at the architects of that system.

This is the Christian feminism I avow. These are the inspiring, emboldening forms of holy mischief I want for my daughters and granddaughter. And for my nephews.



Amy Laura Hall. (Courtesy photo)
(Amy Laura Hall is associate professor of Christian ethics and of gender, sexuality and feminist studies at Duke University. She is the author, most recently, of “Laughing at the Devil: Seeing the World With Julian of Norwich.” The views expressed in this commentary do not necessarily reflect those of RNS.)


Deadly violence in Nigeria linked to breakup of United Methodist Church over LGBTQ policies

The religious schism has turned deadly, with a church member fatally shot and two young children killed as homes were set ablaze, according to United Methodist News Service.


African delegates to the General Conference of the United Methodist Church pray outside the Charlotte Convention Center, in Charlotte, N.C., Thursday, May 2, 2024. (AP Photo/Peter Smith, File)

Associated Press
December 18, 2024

A religious schism has turned deadly in Nigeria, with a church member fatally shot and two young children killed as homes were set ablaze, according to United Methodist News Service.

The news service said the reported violence on Sunday stemmed from a schism in the worldwide United Methodist Church over its decision to repeal LGBTQ bans — and the ensuing formation of the new Global Methodist Church by breakaway conservative churches.

According to the news service, a United Methodist church member was shot and killed in a confrontation between both factions in Taraba, a state in northeast Nigeria. Homes were set ablaze, claiming the lives of two children, ages 2 and 4, of the overseer of a United Methodist school and nursery, the news service said. Another 10 church members were reported injured.

The worldwide Global Methodist Church held its inaugural general conference earlier this year. It was created by churches breaking away from the United Methodist Church — an international denomination with a strong U.S. presence.

While the UMC, at its general conference in May, lifted its longstanding bans on LGBTQ ordination and same-sex marriage, it also granted local conferences the right to set their own standards. The West Africa Central Conference, which includes Nigeria, restricts marriage to between a man and a woman and instructs its churches to follow national laws on LGBTQ issues, according to the news service.

In a statement, local United Methodist bishops condemned the violence and asked that there be no retribution.

“We are outraged that such an atrocity would occur among Christians, especially brothers and sisters who were once part of the same Methodist family,” they said in a statement.

“We further urge GMC members, at all levels, to put an immediate end to the violence and refrain from disseminating misinformation that fuels fear and disdain that can lead to violence,” they said.

The Assembly of Bishops of the Global Methodist Church issued a statement saying it is actively looking into the allegations and is seeking to determine what has happened.

“We mourn the loss of human life, decry the use of violence in any form, and call on both Global Methodists and United Methodists to serve as agents of peace,” it said.
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Associated Press religion coverage receives support through the AP’s collaboration with The Conversation US, with funding from Lilly Endowment Inc. The AP is solely responsible for this content.



Report ranks countries where religion faces highest government and social persecution


(RNS) — The Pew Research Center’s annual report on government restrictions on religion highlights that governmental attacks on religion and social hostility toward religion usually ‘go hand in hand.’


“Government restrictions on religion around the world in 2022” (Graphic courtesy of Pew Research Center)

Fiona André
December 18, 2024
RNS

(RNS) — A report by Pew Research Center on international religious freedom named Egypt, Syria, Pakistan and Iraq as the countries where both government restrictions and social hostility most limit the ability of religious minorities to practice their faith.

Governmental attacks and social hostility toward various religions usually “go hand in hand,” said the report, the 15th annual edition of a report that tracks the evolution of governments restrictions on religion.

The report uses two indexes created by the center in 2007, the Government Restrictions Index and the Social Hostilities Index, to rank countries’ levels of government restrictions on religion and attitudes of societal groups and organizations toward religion.

The GRI focuses on 20 criteria, including government efforts to ban a faith, limit conversions and preaching, and preferential treatment of one or many religious groups. The SHI’s 13 criteria take into account mob violence, hostilities in the name of religion and religious bias crimes.

The study looks at the situation in 198 countries in 2022, the latest year for which data are available from such agencies as the U.S. Commission on International Religious Freedom, the U.S. Department of State and the FBI. The report also contains findings from independent and nongovernmental organizations, including the American Civil Liberties Union, the Anti-Defamation League, Human Rights Watch and Amnesty International.

In total, 24 countries were given high or very high GRI scores (4.5 or higher on a scale of 10) and high or very high SHI scores (higher than 3.6 out of 10). Close behind the four countries that scored very high on both scales were India, Israel and Nigeria.


“Countries with ‘high’ or ‘very high’ GRI and SHI scores, 2018-2022” (Graphic courtesy of Pew Research Center)

Thirty-two other countries, including Turkistan, Cuba and China, scored high or very high on government restrictions, but low or moderate on social hostility. Most were rated as “undemocratic” and “authoritarian” by The Economist magazine’s Democracy Index.

“Such regimes may tightly control religion as part of broader restrictions on civil liberties,” reads the report. Many Central Asian countries and post-Soviet countries fell into that category, noted Samirah Majumdar, the report’s lead researcher.

Besides ranking countries where religions were under the most pressure, the team that put together the report, part of the Pew-Templeton Global Religious Futures Project, tried to determine “whether countries with government restrictions tend to be places where they also have social hostilities; Do countries with relatively few government restrictions also tend to be places where they have relatively few social hostilities?” explained Majumdar.

Majumdar said that the results were inconclusive. “We can’t exactly determine a causal link, but there are some patterns we were able to observe in the different groupings,” she said. “A lot of those countries have had sectarian tensions and violence reported over the years. In some cases, government actions can go hand in hand with what is happening socially in those countries.”

Countries with low or moderate scores on both indexes — a GRI no higher than 4.4 out of 10 and an SHI between 0 and 3.5 — usually had populations under 60 million inhabitants.

RELATED: For 25th year, State Department reports on threats, triumphs in religious freedom

The index factors the same criteria over the years, and the team relies on the same sources, allowing for comparisons from one year to another. From 2021 to 2022, median GRI and SHI scores stayed the same, but in sub-Saharan Africa, the GRI rose from 2.6 to 3.0 out of 10. In Middle Eastern and North African countries, the index went from 5.9 to 6.1.

Among the 45 countries that presented high or very high SHI scores, Nigeria was the first of the seven countries with very high levels, a result linked to gang violence against religious groups and violence by militant groups Boko Haram and ISIS-West Africa, which rages in the Sahel desert.

RELATED: Study: Social hostility to religion declines, but government restrictions rise

Iraq, which ranks among the countries with both high GRI and SHI, also finds itself among the countries with the highest social hostilities, and has seen its social hostility score increase. The report attributed this to violence against religious minorities imprisoned by Iran-backed Popular Mobilization Forces. It also cited a 2024 Amnesty International report on outbreaks of gender-based violence in Iraqi Kurdistan, with many occurrences of women being killed by male family members, sometimes for converting to another religion.



“Religious groups faced at least 1 type of physical harassment in almost three-quarters of countries around the world in 2022” (Graphic courtesy of Pew Research Center)

According to the report, physical harassment against religious groups by government or social groups peaked in 2022. This category covered acts from verbal abuse to displacements, killings or damage to an organization’s property. The study highlighted 26,000 displaced people from Tibetan communities in China and continued gang violence targeting religious leaders by Haitian gangs.

Overall, the number of countries where physical harassment took place increased to 145 in 2022, against 137 countries in 2021.



New documentary tells America’s story of religious freedom

(RNS) – ‘The film humanizes that history through the stories of brave citizens who defended the right to exercise their most deeply held beliefs,’ explained co-director John Paulson.


Richard Brookhiser, center, hosts the “Free Exercise: America’s Story of Religious Liberty" historical documentary. (Courtesy photo)

Fiona André
December 17, 2024

(RNS) — A new documentary, “Free Exercise: America’s Story of Religious Liberty,” tells the story of religious freedom through the experience of six religious groups — Quakers, Baptists, Black churches, Catholics, Mormons and Jews — and the persecutions they endured. The film shows that, far from being a principle set in stone, the First Amendment’s free exercise clause has evolved and been reinforced by groups’ efforts to gain the right to practice their faith.

Religious freedom is “a process” that “always needs to be revisited and maintained,” said the film’s host, National Review columnist Richard Brookhiser. “The documentary shows people what this story has been, what this process has been, what the principles are, how they’ve been worked out in the world.”

The documentary’s two hours are broken into six sections, each focusing on one of the religious groups and an episode from its history that marked its fight for religious rights. In two hours, the documentary takes viewers on a journey from the plains of Utah, in the segment on the 19th-century exodus by members of The Church of Jesus Christ of Latter-day Saints, to a Rhode Island synagogue that George Washington addressed in a letter supporting the United States’ early Jewish American community, to a station on the Underground Railroad where enslaved African Americans worshipped in secret.

RELATED: Harriet Tubman, in the movie and real-life guided by faith in the fight for freedom



“Free Exercise: America’s Story of Religious Liberty” film poster. (Courtesy image)

The film employs many historical reenactments and archival material to make the stories lively and relatable, as it follows Brookhiser to various locations where crucial events took place.

The filmmakers lionize those who stood up for religious freedoms over the centuries, telling the stories of “brave citizens who defended the right to exercise their most deeply held beliefs,” said the film’s co-director, John Paulson.

One example is an inspiring but little-known chapter in the founding of New York, known as the Flushing Remonstrance. In a 1657 letter, New Amsterdam’s Dutch settlers urged Peter Stuyvesant, the administrator of New Netherlands, to lift his ban on Quaker worship, a common restriction targeting what was then considered a fringe Christian sect.

That non-Quakers citizens would stand up for their neighbors’ rights to practice their faith exemplified how religious freedom had been the work of many, religious and nonreligious, said Brookhiser. “These 30 ordinary men said, ‘These people are being oppressed by you. Lay off them. We are standing up for their freedom, for their ability to worship.’ It was just very moving,” he said.
RELATED: Religious freedom was meant to protect, not bludgeon. What happened?

A section on the founding of the African Methodist Episcopal Church highlights the Black church’s history as space for Black Americans to organize and to resist first slavery and, later, racism. The film’s history of American Judaism tells the story of antisemitism in America, relating the case of Leo Frank, a factory worker in Atlanta who was wrongly convicted of murder in 1913 and lynched two years later after his appeal to the U.S. Supreme Court was rejected. Frank’s three-week show trial prompted the creation of the Anti-Defamation League.

The documentary also features a segment on a conference organized by the Becket Fund with legal experts invited to discuss how courts and legislatures have protected and broadened the First Amendment in the 21st century. (Thomas D. Lehrman, the film’s executive producer, was a Becket Fund board member for eight years.)

The movie concludes with a section dedicated to the future of religious freedom, raising questions about how our understanding of religious freedom will continue to evolve as newer arrivals to the United States expand the faith footprints of Hinduism, Buddhism, Islam and other global religions.
















It also raises questions on how much society should accommodate free exercise and how much the government should intervene to protect citizens’ beliefs.

“Free exercise is an epochal principle. But even the greatest principles are not self-enacting; they need to be understood and upheld by every generation,” said Brookhiser.

Last week, the film was released on streaming platforms, including Apple TV, Amazon Prime Video, Vimeo and Google Play. The movie premiered on PBS stations in the fall.


The barbarians are coming and they may be us

(RNS) — A strange and prophetic poem written in 1898 tells us much about our lives as we approach Inauguration Day.



Dwight Lee Wolter
December 17, 2024


(RNS) — There is a strange and prophetic poem, written in 1898, that tells us much about our lives as we approach Inauguration Day. Its author, Constantine Cavafy, was born in Alexandria, in Ottoman Egypt, but by the time he was 22 had moved to England and Constantinople (now Istanbul) and back to Alexandria, where he wrote “Waiting for the Barbarians” when he was in his 30s. His was a time of ascending and crumbling empires, colonization, treaties made and treaties broken.

Here is a synopsis of the poem:

Everyone has rushed to the forum! Why? Because the barbarians are coming today. The Senate grinds to a halt. Nothing gets done. The emperor has moved his throne to the city’s main gate, put on his crown and has a scroll to present to the leader of the encroaching intruders.

The highest-ranking officials are decked out in their finest togas and are adorned with bracelets with amethysts, rings with emeralds and canes of silver and gold. Why? Because the barbarians love things that dazzle! The leading orators, however, do not clear their throats and rise to make speeches because the barbarians are “bored by rhetoric and public speaking.”

Then, rapidly, the streets empty and everyone goes home, “lost in thought.” Why? Because the barbarians never arrive! Some even claim the barbarians don’t exist any longer! The poem ends, “Now what’s going to happen to us without barbarians? Those people were a kind of solution.”

What does this poem have to do with Jan. 20, 2025, in America?

The poem is about people preparing for an invasion that never happens. They made a big fuss over nothing. Perhaps. But the last two lines are particularly intriguing. Just how do we live without barbaric threats that keep us up at night? And how could invading barbarians be “a kind of solution”?

Think about who might benefit from keeping us constantly vigilant about an impending invasion by intruders, barbarians, “others” — whatever we choose to label them. The emperor gets to don his crown, sit on his throne and revel in regal splendor to awe, impress and possibly intimidate hostile foreigners. The emperor’s counsels get to wear their fine scarlet togas, bracelets, rings and elegant canes.

The orators don’t bother showing up because the barbarians are bored by “rhetoric and public speaking.” But we might assume that the orators still make a decent living reacting to real and imagined enemies predicted in sacred texts.

The military is armed, fed, housed and paid to defend against potential foes. It also vanquishes the “enemy within” — disgruntled peasants, marginalized citizens and others who may be plotting insurrections or other mayhem.

Could the emperor, military, senators, officials, pundits and newsmongers keep us pumped with fear of the barbarians so we continue to pay taxes and enact legislation that results in the powerful becoming even more powerful, and the fearful becoming even more fearful?

A strategy often employed in politics, religion, media, medicine and business is to instill fear so that people are more easily manipulated into believing what they otherwise would never believe and doing what they would otherwise never do. Fear is a great motivator; so is getting people caught up in speculation about enemies within so they are less likely to demand accountability.

Sometimes the barbarians really do arrive one abominable day. People fear they will be toast. Fight or flight kicks in. Should they abandon ship because all hope is sinking or stay and fight to the death? What do present-day “barbarians” look like anyway: Muslims? Undocumented Latinos? Climate refugees? Creatures from the Land of Woke or the Continent of Queer? Should we deny them schools, the covenant of marriage, driver’s licenses, Senate bathrooms?

Many people believe the barbarians are coming Jan. 20. A new regime is on its way. It’s time to get ready for conflict and chaos. Some of us are beating our plowshares into swords.

Others are abandoning their watchtowers, dropping everything and moving to another country. Clergy are retiring. Many are drawing window shades and bingeing on reruns of movie musicals. Some are divesting, others investing. More are in denial that anything is happening. Some have disappeared from Substack, Twitter and other media ventholes. They sit somewhere in sulky silence.

Some welcome the barbarians! Turncoat politicians, business titans, media barons and other wannabes have rushed to the forum at Mar-a-Lago. Pundits gather at Washington’s main gate, dressed in their finest togas and lapel pins, bearing scrolls, blogs and tweets to present to the leader of the encroaching barbarians, declaring allegiance to the conquerors.

They know the barbarians love things that dazzle! They also know not to make speeches because the leader of the barbarians is “bored by rhetoric and public speaking.”

The invader barbarians might prove to be a bunch of buffoons who, drunk on power, can’t shoot straight. They might fight against each other more than they fight against us. We discover we bought into fear but neglected to lean into hope. The people awaiting the invasion assumed, it seems, that the barbarians were coming to fight. What if they wanted to negotiate?

Perhaps the barbarians never arrived because they were already here, in our souls. We didn’t realize it because we were distracted from ourselves by looking for them over the hills, the ocean or the border. What if the barbarians came from the Land of Propaganda, and we came to believe in them by people flooding the airwaves and social media with whatever messages they wanted us to believe. And we believed it.


This is how feared invaders succeed. People are conflicted. We create relationships and then sabotage them. We are victims of self-fulfilling prophecies: “The world is an unsafe place!” we say. “Barbarians can’t be trusted!”— only to find ourselves living in an unsafe world populated by people who cannot be trusted.

We engage in barbaric invasions of ourselves, allowing self-pity, self-doubt, cynicism, stereotype, injustice, superiority and other invasive species of harm to infiltrate our soul. In our resistance to the barbarians of the world we become just like them. We curse in others what we see in ourselves but cannot accept. We lunge at our own shadows.

Barbarian invaders may not even exist, but our fear, anxiety, anger and exhaustion do exist. Our insomnia, substance use, rage, blame games, I-told-you-so’s, hollow hope, pithy pontification and feigned indifference are living proof the barbarians are gaining the upper hand in our mind and soul.

Why are we so willing to turn our power over to people in power rather than a higher power? We need not offer speeches, togas, bracelets with amethysts, rings with emeralds and canes made of silver and gold and things that dazzle to God, who only wants to “conquer” our hearts.

Jan. 20 is the perfect time to take a breath, get a grip, look up, smile at each other, stay centered. Don’t be a barbarian to yourself or each other, and don’t expect the worst. This could be the beginning of a new better. Invaders come and go. Things change. Wars end but love never does.

(Dwight Lee Wolter, pastor of the Congregational Church of Patchogue, New York, is the author, most recently, of “The Gospel of Loneliness.” The views expressed in this commentary do not necessarily reflect those of RNS.
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Wednesday, December 18, 2024

 

Scratching the seven-year itch: Iceland votes to change government

Published 
Parliament building Alþing, Althing Reykjavik.

First published at Rosa-Luxemburg-Stiftung.

On Saturday 30 November, Icelanders went to the polls to elect a new Althing (parliament). The second election to be held this year — following June’s presidential election — the vote came ten months earlier than expected: on Sunday 13 October, after months of significant tensions within the governing coalition, Prime Minister Bjarni Benediktsson announced his intention to dissolve the Althing and hold snap elections within weeks. The results have seen the centre-left Social Democratic Alliance returned as the largest party for the first time since 2009, but no other left-leaning parties won any seats in what is a more consolidated and right-leaning parliament.

Coalition tensions

The outgoing coalition government, made up of the Prime Minister’s centre-right Independence Party (Sjálfstæðisflokkurinn), the centrist-agrarian Progressive Party (Framsóknarflokkurinn), and the eco-socialist Left-Green Movement (Vinstri græn), had governed Iceland since 2017. Such an arrangement may have seemed unlikely to survive so long based purely on ideological grounds, but a number of factors had counted in its favour: a heavily divided parliamentary opposition, the rallying effect in public opinion created by the Covid-19 pandemic (which the government was largely seen as having dealt with well), and the personal popularity of the Left-Green Movement’s Katrín Jakobsdóttir, who served as Prime Minister from the beginning of the coalition until her departure in April 2024.

The coalition parties also had a remarkably successful election in 2021, with minor Left-Green Movement losses more than offset by wins for the Progressive Party, but signs of fatigue were nonetheless evident from the moment that the coalition reassumed its office. Internal disagreements played out in public with greater frequency, with ministers increasingly issuing negative press statements about their cabinet colleagues from other parties, and disputes between the Left-Green Movement and the Independence Party were especially prominent.

When the Left-Green Movement’s Svandís Svavarsdóttir, the then-Minister of Fisheries and Agriculture and a former Minister of Health, became embroiled in a scandal over her attempts to ban commercial whaling, colleagues from the Independence Party offered little in the way of defence against attacks from the opposition. During a later scandal around another Left-Green minister, Minister of Social Affairs and Labour Guðmundur Ingi Guðbrandsson, Independence Party MPs went so far as to brief journalists that he had acted improperly in attempting to prevent the deportation of a disabled Palestinian child by contacting the national police commissioner in a late-night phone call. Prime Minister Bjarni Benediktsson added his voice to these criticisms, but was silent when several ministers from his own party acknowledged acting in a similar manner.

Migration as a wedge issue?

While the deportations that took place during the coalition government were certainly a source of tension for the participating parties, migration also figured as an issue for opposition parties. The main competitors of the Left-Green Movement on the left, the Social Democratic Alliance (Samfylkingin), followed its Danish social-democratic sister party in adopting an increasingly harsh rhetoric on migration; meanwhile, the nativist Centre Party (Miðflokkurinn) and People’s Party (Flokkur fólksins) saw their polling numbers and airtime increase considerably as the lifetime of the government dragged on.

The growth of migration as a major political issue particularly affected the Left-Green Movement. The party found itself shedding members and supporters who were disgusted by the series of deportations, but without gaining support from migration sceptics, who were more attracted by alternatives to the party’s right. Those who remained supportive of the Left-Greens, including the party’s MPs, felt that criticisms of the party were unjust given its role as the smallest coalition party. In the latter stages of the government’s lifespan, Left-Green minister Guðmundur Ingi Guðbrandsson attempted to address these concerns by presenting a draft immigration bill that affirmed a positive view of migration while also emphasising integration measures for new arrivals; however, it came too late to either influence government policy or change voters’ minds.

A slow-motion collapse

Arguably, the fault lines in the coalition’s eventual collapse were visible from the very early days following the 2021 election. The Left-Green Movement’s grassroots membership was vocal in its opposition to the renewal of the governing partnership, particularly with the Independence Party. Some expressed this displeasure by leaving the party (often accompanied by critical public statements), while others voiced their concerns internally via a series of censor motions at party conferences. Ultimately, however, no binding motion passed until after the departure of Katrín Jakobsdóttir from the Prime Minister’s office.

The circumstances of Katrín’s departure offered a warning to all three governing parties as to what might await them at the next election. The President of Iceland, Guðni Th. Jóhannesson, made the surprise announcement in his 2024 New Year’s Day address that he would not seek a third term at the election scheduled for the summer. This immediately prompted weeks of speculation that Katrín, whose name had long been mentioned in connection with the Presidency, would resign as Prime Minister and contest the election.

Such speculation proved accurate: Katrín announced her candidacy in April 2024 and resigned as Prime Minister, being replaced by the Independence Party’s Bjarni Benediktsson. Although the popularity of the coalition government had declined steeply in the preceding months — and the standing of the Left-Green Movement in particular had cratered — Katrín’s personal popularity had historically been more resilient than her party’s and she was immediately considered the frontrunner in the presidential election. However, this resilience did not manifest in the election: while she secured just over 25 percent of the vote, she trailed the winner, Halla Tómasdóttir, by nine percent.

Iceland’s presidential election uses first-past-the-post voting, requiring that a candidate only secure a plurality of votes in order to be elected, and therefore is not a direct allegory for the proportional voting system used in the parliamentary elections. Nonetheless, the result was a major cause of concern for the governing coalition because the election had become at least a partial referendum on Katrín Jakobsdóttir’s time as Prime Minister, as well as the public standing of her government. Indeed, Halla Tómasdóttir had not been favoured in most pre-election polls until she emerged as the most plausible “Stop Katrín” candidate in the final two weeks.

Growing instability

The departure of Katrín as Prime Minister and the warning issued by the presidential election results created further instability in the governing coalition, with relations between the Independence Party and the Left-Green Movement becoming increasingly bad-tempered. The new Prime Minister Bjarni Benediktsson was also seemingly unable or uninterested to quell the conflicts.

The death knell for the government was finally sounded at the annual conference of the Left-Green Movement in October 2024. Despite efforts by many senior figures — including an unexpected appearance and impromptu speech by Katrín Jakobsdóttir, defending the party’s record in government and its achievements over the previous seven years — the party’s membership finally passed a motion demanding an end to co-operation with the Independence Party. Rather than waiting for any real-world implications of this vote, Bjarni Benediktsson chose to seize the initiative by calling a short-notice press conference and announcing that he would dissolve the government and trigger early elections. In a further sign of how far relations had deteriorated, the Left-Green Movement refused to participate with its erstwhile colleagues in the caretaker government, an unprecedented decision that attracted significant criticism from the commentariat.

Political consolidation at the polls

Like many European countries, Iceland’s electorate has exhibited a general trend towards greater political fragmentation, with the parliament being slightly more consolidated due to national electoral rules. However, this year’s election has seen an interruption to that trend, with voters now coalescing around a main party from each of the left, centre, and right.

We can view this consolidation more scientifically using two figures proposed by Laakso and Taagepera (1979): the effective number of electoral parties (ENEP), which represents how voter support coalesces around each contestant party, and the effective number of parliamentary parties (ENPP), which represents how this support translates into seats in the chamber. Both show a decline from the 2021 election: the 2024 ENEP was 6.72 (down from 7.05) and ENPP was 5.43 (down from 6.29).

Iceland’s electoral rules partly explain the gap between these two figures: parliamentarians are elected both directly in each of the constituencies and by the use of ‘balancing seats’ assigned proportionally to any party that receives over 5% of the national vote. As a result of the consolidation of votes in this election, the number of parties represented in the Althing will decline from eight to just six, with the other five failing win any form of representation.

An isolated left, a stable centre-right

The Social Democratic Alliance emerged as the main winner of the election, taking 20.8 percent of the vote (+10.9) and 15 (+9) of the 63 seats in the Althing — a plurality both inside and outside the chamber that puts them in the driving seat to form the next government. However, their options for coalition partners are constrained by the fact that they are now the only nominally left-leaning party with any representation, with the Left-Green Movement excluded from parliament after receiving only 2.3% of the vote (a dramatic drop in support of 10.3 percent). The far-left Icelandic Socialist Party (Sósíalistaflokkur Íslands) won 4 percent (almost exactly replicating its 2021 result, –0.1), but once again failed to enter parliament.

On the other hand, Prime Minister Bjarni Benediktsson will likely feel his decision to call early elections was vindicated. Although his Independence Party dropped from first to second place, taking 19.4 percent (–5.0) of the vote and 14 (–2) seats, it fared substantially better than its coalition partners and remains the largest force on the right. Its main right-wing competitor, the Centre Party, also enjoyed its greatest electoral success to date by winning 12.1 percent (+6.6) of the vote and 8 (+5) seats.

Liberal and populist gains

The Liberal Reform Party (Viðreisn) was another big winner in these elections, performing about twice as well as it did in the 2021 election with 15.8 percent (+7.5) of the vote and 11 (+6) seats. Having previously competed with the Independence Party on the centre right, the party’s drift to the centre has been rewarded and it is now the pre-eminent force in this part of the spectrum. Much of its success seems to have come at the expense of the Progressive Party, which lost more than half of its support (7.8 percent, –9.4) and seats (5, –8).

The broadly populist People’s Party also enjoyed a successful election, building on its gains in the 2021 election, the party won 13.8 percent (+4.9) of the vote and 10 (+4) seats. This puts it far ahead of the other ‘anti-system’ parties in Iceland: it will compete in the chamber with the right-populist Centre Party, but not the syncretic Pirate Party (Píratar), which was also excluded from parliament having received only 3 percent (–5.6) of the vote. The People’s Party’s size, but perhaps more importantly its ideological incoherence, also positions it as a powerful and flexible negotiator in the government formation talks to come.

Coalition negotiations

It is too early to say exactly how the next Icelandic government will look, except that it will certainly be very different to its predecessor. Negotiations are already underway, led by the Social Democratic Alliance’s Kristrún Frostadóttir, with the Liberal Reform Party’s Þorgerður Katrín Gunnarsdóttir. The groundwork for this negotiation was laid even before the election results were known, with the leaders speaking positively of one another in the final televised debate, and both Þorgerður Katrín and Inga were quick to identify Kristrún as the leading candidate for Prime Minister in the wake of the results.

Common ground will be most easily found between the Social Democratic Alliance and the Liberal Reform Party. The ideological and political gaps between the parties are typically narrow: on foreign policy, both favour continuing Iceland’s participation in NATO and creating closer ties with the European Union, while their attitudes to social policy are broadly liberal. Co-operation on these issues will take greatest priority. The greatest test of Kristrún Frostadóttir’s ability to construct the government will be to bridge the gap between the Liberal Reform Party and the People’s Party, where there is considerable distance: the People’s Party supports expanding the state while favouring native Icelanders over immigrants, contrasting strongly with the market-led economics and non-discriminatory social policies of the Liberal Reform Party. However, the difficulties are alleviated by the fact that — unlike the right-populist Centre Party — the People’s Party has broadly avoided the culture-war rhetoric seen in other countries: conservative statements on gender and sexuality have rarely if ever featured in the party’s campaigning, while its support for the rights and welfare of disabled Icelanders brings it much closer to its potential coalition partners. A further incentive for co-operation may lie in the interesting prospect of three governing parties all led by women and three opposition parties led by men, at least initially.

Opposition manoeuvres

The course of the new parliamentary opposition is likely to be defined by the competition between the Independence Party and the Centre Party. The Centre Party has long sought to outflank the Independence Party on the right with its conservative-populist rhetoric on social issues, and the Independence Party will have to decide whether to fight on this terrain or to mark themselves out as the more moderate centre-right alternative. The consequences of this decision will likely affect not just the future of the Progressive Party, which will hope to find room to grow once more without ceding too much of the centre ground, but also the conduct of the new government.

Even bigger questions will need to be asked by the parties who find themselves outside of the new parliament. The dramatic decline of the Left-Green Movement, in particular, will be difficult for the party to absorb. It has not found itself excluded from parliament since its foundation in 1999, and now attracts fewer votes than its competitors on either the left or right flank. This experience is not unusual for small progressive parties in coalition: the Icelandic experience is eerily similar to Ireland, which went to the polls just a day before the Icelandic election and also had an outgoing coalition government made up of two centre-to-centre-right parties and a green party as the smallest participant. In that instance, Ireland’s Green Party was almost entirely wiped out, and similar fates have befallen other left and progressive parties in recent elections.

Social democracy ascendant

Given that the other left-leaning and progressive parties also had a poor election, and that dissatisfied voters didn’t appear to simply stay at home (turnout between this election and the previous one was broadly stable), the most likely destination for former Left-Green voters is the Social Democratic Alliance. Rather than an ideological shift from eco-socialism to social democracy, such decisions were probably driven by pragmatism: polls had long indicated that the Social Democratic Alliance was attracting enough support to lead a new government, and the party’s long-stated refusal to co-operate with the Independence Party was undoubtedly attractive to former Left-Green supporters who had been disappointed with the parties’ continued co-operation.

Another clue may lie in the candidates put forward by the two parties: the Social Democratic Alliance had recruited Dr Alma Möller, the former National Director of Health, and Víðir Reynisson, formerly the Chief Superintendent at the National Police Commissioner’s office. Both had been highly prominent during the emergency phase of the Covid-19 pandemic — largely considered to be the coalition government’s finest achievement — and their candidacy may have signalled to more technocratically-inclined voters that the Social Democratic Alliance could offer the same governing competency associated with the Left-Green Movement during that period.

Rebuilding the left?

Away from the Left-Greens, the Icelandic Socialist Party may now have to consider if the 4 percent it has received at two consecutive elections represents a ceiling for the party in its current form, which is a significant roadblock given the 5 percent threshold for the balancing seats. The Pirate Party, also out of parliament for the first time, may find that the syncretic politics it has pursued to date can no longer be maintained during the current polarisation — and, indeed, that the techno-optimist moment associated with the birth of so-called “pirate politics” has now passed.

It has already been mooted by some commentators that the Left-Green Movement, the Icelandic Socialist Party, and the leftists within the Pirate Party should consider forming a consolidated left-wing party. Such a grouping, based on the latest election results, would clear the threshold for parliamentary balancing seats (at least) and offer the left a second voice in the Althing. Regardless, progressive and leftist voters will certainly hope that a coherent extra-parliamentary solution can be found to provide a left-wing critique of the new government’s performance on Iceland’s economic, social, and environmental challenges. The alternative is to allow critical left voices to be drowned out by the populist right.

This article uses Icelandic naming conventions. Most persons referenced do not have family names and are therefore primarily referred to by their given name. Luke Field is a postdoctoral researcher at the Faculty of Political Science, University of Iceland. He is currently conducting comparative research on parliamentary elections in Iceland, Ireland, and the United Kingdom.

An electoral coup in Namibia?

Published 
voting queue in Namibia

First published in Amandla!.

Namibia had her 8th general election. The results of the National Assembly elections held in November 2024 were: South West Africa People's Organisation (SWAPO) (53%), the Independent Patriots for Change (IPC) (20%), the Affirmative Repositioning (AR) Movement (7%), the Popular Democratic Movement (PDM) (5%), the Landless People’s Movement (LPM) (5%), South West Africa National Union (SWANU) (1%), the Namibian Economic Freedom Fighters (NEFF) (1%), etc. In the presidential election, the SWAPO candidate, Netumbo Nandi-Ndaitwah, got 57%, while the IPC’s Panduleni Itula secured 26% (29% in 2019).

Namibian citizens came out to vote in large numbers. There were 13% more registered voters than in 2019, and altogether, 90% of the 1.4 million voters registered. The majority were youth who were undoubtedly inspired by Botswana and South Africa, namely, that it is possible to get rid of the corrupt ruling elite. It was, therefore, the most crucial election after political independence as it was, first and foremost, an anti-corruption election. Secondly, the youth are sick and tired of unemployment and poverty. These were the main issues of the election. That is why, prior to the balloting, the Namibia Statistics Agency released a report without the unemployment statistics to try and hide the enormous joblessness rate among young people. But the disaster of mass unemployment is seen everywhere.

If the official results are to be believed, SWAPO obtained 53% this time, down from 65% in 2019. It lost 12 seats, including that of Utoni Nujoma, who was the minister of labour, industrial relations and employment creation. The critical change, however, is that Namibia has a new opposition party, the IPC, which was formed in 2020. It succeeded in presenting itself as an inclusive and non-ethnocentric party with a leadership connected to the grassroots. The IPC picked up 20 seats but — together with some opposition parties — refused to recognise the official outcomes and will go to the electoral court to challenge it. It remains to be seen, though, if the SWAPO-dominated judiciary will deliver justice.

In 2009, the electoral court called for a recount of votes, although the government maintained that the ballot boxes were apparently destroyed by rain seeping into a warehouse, while in 2019, that court declared the electronic voting machines as unconstitutional but did not proclaim the election as null and void. Thus, a cloud hangs over the electoral court. The second biggest opposition party now, the AR, has a base among the youth but will unfortunately not join the court challenge. Likewise, the LPM and SWANU will also not. Personality differences weaken the opposition. It might also be mentioned that, surprisingly, SWANU managed to acquire one seat despite having been wracked by internal bickering and ideological deterioration.

Voting was marred by widespread irregularities. In opposition areas such as Windhoek (Khomas region), Walvisbay, Swakopmund (Erongo region), Keetmanshoop and Lüderitz (IIKaras region), the ballot papers ran out after a few hours on election day. An estimated 113,000 voters could not vote in the Khomas region on 27 November. With the two-day ‘extension’ on 29 and 30 November, only one polling station was provided for the Khomas region and none for Erongo and IIKaras — without any proper explanation from the SWAPO-controlled Electoral Commission of Namibia (ECN) to date. In the end, the total votes in Khomas were about 187 000. Around 95,000 voters could not cast their ballot even after the extension. Only 4,900 made it to the single polling station in Windhoek over the two days. So, there was about a 66% voter turnout in Khomas, compared to around 77% nationally of registered voters. Was this voter suppression? What about Erongo and IIKharas, who could not continue to vote? In fact, only 8 out of 121 constituencies voted on the extra days.

Needless to say, this was such a flagrant and brazen violation of the democratic rights of Namibian citizens and undeniably qualifies as voter suppression. The ECN did not even bother to consult the opposition parties about the extension. In addition, the final outcomes for hardly more than one million voters were only announced on 3 December, several days later, after the drip feeding of results while people were voting during the extension.

On the other hand, the SWAPO-dominated northern rural regions of Namibia showed a remarkably large number of voters were able to vote. It is noteworthy, however, that the results of polling stations in those regions were not reported separately by the ECN, only as an entire region. Take, for example, Omusati (12 polling stations) (SWAPO 102 561, IPC 15 337), Ohangwena (12 polling stations) (SWAPO 94 217, IPC 18 465) and Oshana (11 polling stations) (SWAPO 58 774, IPC 30 324). This means that most — if not all — polling stations in those rural areas had very high voter turnouts on 27 November and did not have too many problems with ballot papers or verification devices like in opposition areas. In the Ohangwena region, for instance, 10,355 people voted on day one at the Engela polling station, and SWAPO got 7,518 of the votes, while in Okongo, a total of 12,363 voted in the presidential election, of which the SWAPO candidate received 10,715. Another unusual result was Rundu Urban (Kavango East), where 22,948 voted in one day (SWAPO 15 143, IPC 3 951).

Can the ECN, therefore, provide us with the number of votes at each polling station? These high numbers do not make sense, and it is hardly unreasonable to say that the suspected foul play must be thoroughly investigated. In Omusati, where there were seven polling stations for those two extra days, a mere 131 people voted. So, where did those extreme figures for that region come from? In the Okatyali constituency (Oshana), the seven polling stations processed four voters over the extended period. Again, no explanation from the ECN. Was the extension a smokescreen to try and justify the abnormal numbers in those areas?

Of course, if it is considered that the ECN printed an additional 400 000 (29%) ballot papers, instead of the standard 5% extra, then it must be assumed that the unavailability was deliberate. The argument that citizens could vote anywhere still does not explain the huge shortages. Could the electoral body, therefore, produce the unused ballot papers? What exactly happened to the 400,000 ballots? If anything, it seems like a sophisticated strategy of ballot stuffing and voter suppression was implemented, not necessarily by the ECN.

A report from the (independent) Southern Africa Human Rights Lawyers (SAHRL) Election Observer Mission, focusing on voting procedures at 219 polling stations all over Namibia, indicated that most of the stations did not have the necessary voting material and were unprepared to start. There were no voters’ rolls displayed at any station and shortages of ballot papers from as early as 11.00 am on voting day. Professor Talent Rusere, a High Commissioner with the SAHRL, speaking on Kosmos Radio news on 3 December, was scathing in his criticism and called the election a scandal. He asserted that Angolans were brought into Namibia to vote and that ZANU-PF was involved in the sham. In fact, both leaders of the AR and the LPM were similarly of the view that the Zimbabwe ruling elite were implicated behind the scenes. The NEFF accused SWAPO of bringing in two busloads of voters from Angola to Oshakati East (Oshana).

The manipulation of the ballot papers made the rigging of the Namibian elections subtle and largely invisible. But the elections were clearly not credible and must be declared as invalid as soon as possible. Namibian citizens should demand a re-run, but it would have to be supervised by a different electoral body. The electoral coup must be reversed to protect democracy in Namibia.

Shaun Whittaker and Harry Boesak are members of the Marxist Group of Namibia.


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