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Rich Fisheries Poor fisherfolk.
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Introduction
Looking keenly on the situation in the Lake Victoria basin, the lifestyles, Education, infrastructure and health of the local people and the fact that these very people are directly involved in the generation of billions of shillings the fishing industry is known for, several disturbing questions arise from this situation; who receives the riches from the fish? Is it, the people who are involved in the fishing itself or is it people from outside? Does the revenue generated from the fishing trade benefit the areas that it comes from? Who are the main players in the fishing trade? Are they locals or outsiders? What are the measures that can be taken to reverse the situation?


Background of the issues in Lake Victoria Basin
Lake Victoria is the second largest fresh water lake in the world. With its 69,000 km, the lake has the same size as Ireland. The lake is shared between three countries Tanzania (which possesses 49% of the area of the lake, Uganda (45%) and Kenya (6%).

The total fish catch from Lake Victoria during the 1960's and 1970's was quite stable; about 100,000 tons of fish was caught annually. Until the mid 1970's the fisheries of Lake Victoria was exploited solely by small scale fishermen. During the early 1970's it was estimated that some 50,000 fishermen operated from some 12,000 fishing vessels (Butcher and Colaris, 1973). The fishermen had a varying degree of involvement in the fisheries; some fished only on a part-time or seasonal basis while others were full-time fishermen. Some 80% of the fishermen derived their primary income from fishing. Most of the fishermen were engaged in complementary agricultural activities. The tendency during the 1960's and 1970's was, however, that due to increased scarcity of land and lack of employment opportunities, a larger number of the men left the originally subsistence/part-time mode of exploitation and became full-time fishermen.

The fishing activity has since blossomed into a main player in the countries economy. The industry contributed 0.2% of the annual GDP between 1971- 1981 while in 1990 the contribution rose to 2% and 4.4% of the non-monetary and monetary GDP. In 1995 fish export earned Kenya Ksh.15 billion in foreign currency while in the same period fishermen earned a total of Ksh. 5.2 billion from fishing, less than 30% of the value of the retail trade. In 2007, the fishing industry earned the country Kshs. 6.2 billion in revenue from approximately 165,000 metric tons of fish.

World bank (1972) defined poverty as hunger, lack of shelter, being sick and not being able to see a doctor, not able to go to school, not able to read, not having a job, fear for the future, loosing a child brought by unclean water, powerlessness, lack of presentation and living one day at a time. With this definition , we are within relevance in discussing the issue around the lake since the highest levels of malnutrition in Kenya are now found within fishing communities because fisher folk consume very little of what they harvest and yet they have no access of supplementary sources of protein. The high poverty levels that exist among the fishing communities contribute to high fish pressure even with rising real prices. All these discrepancies in terms of the relation between the abundance in resource and the poverty levels of the fisher people is a sure proof that there is a situation within the lake Victoria basin which needs the serious attention of researchers and by extension development experts.

Although there in principle has been an open access to fish in the lake, the local fishing communities around the lake have all through the centuries developed rules which regulate the fisheries (Ogutu: 1992). These rules stipulate who may fish, in what season, in what area, what types of fishing gear which are acceptable and what type/size of fish which can be caught. When such rules were in force, the situation was different. The fishing was valuable to the local people and their poverty levels were not as high as it is today.


Conclusions
Fishing has been an important source of livelihood for many Kenyans for many years. It is also an important source of animal protein, especially for most people living around the lake. In theory fishers of Lake Victoria are regarded as the poorest group of people in all sectors of the economy. Looking at the way they live, the way they look, assets they own, saving habits and their family sizes one wonders. The standard of living of majority of fishers around Lake Victoria is very low. Shelter and food are the most important basic needs of mankind but looking at the landing beaches around the Lake, fishers live in poor housing structures with inadequate social amenities and inadequate food supply.

Results from past studies indicate that 89.4% of fishers around the Lake Victoria (Kenya) have no other sources of income except fishing. Fishers around Lake Victoria earned income from the fishery an average income of Ksh. 107,063 per fisher per year. This is evidence that fishers get good earnings from the fishery but they are not able to mobilize their earnings properly (Abila: 2003).

It is crucial that answers be found to explain why with what is considered good earnings, the fisher people are still classified as poor. A research that is tailor-made to distinguish between the Socio-economic and cultural systems and practices among the fisher communities and how they relate to their livelihood plans and priorities may be what is necessary to bridge the gaps between the available research findings, development interventions and the situation as it is on the ground.

Mark Okowa

February 18, 2009 | 6:45 AM Comments  0 comments

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THE ROLE OF RELIGION IN SENSITISING TABOO TOPICS AMONG YOUTH AND THE PROMOTION OF A CULTURE OF PEACE: THE CASE OF KISUMU, KENYA
Related to country: Kenya


Abstract
Modern ideas about development generally overlook the role of traditional religion, or assume that traditional religion is a matter left to the domain of private belief in Africa. As secular states gain strength and confidence, African traditional religion is seen as an obstacle to development and this marginalization has led to numerous religious and ethnic conflicts as Africa is faced with other challenges such as poor governance, poverty and disease. Very often these problems have been blamed on power brokers from the western world, and because the west has always played the role of big brother to Africa in terms of resources, relief-aid and policies, Africa has had few means of dealing with the alleged ideology.

This paper argues for the consideration of (traditional) religion as a resource for development and not a barrier. Examples of how traditional religion encourages peaceful inter-religious dialogue among young people in the promotion of a healthy living, sexuality and HIV/AIDS and co-existence in an ethnically and religiously pluralistic society, is presented.




Introduction
We face a crisis, which could bring about the suicide of the human species or bring us a new awakening and a new hope. We know that religion has an indispensable role to play and neither the meaning of peace nor of religion can be reduced to a single and rigid concept. Religions have led to division, hatred, and war and religious people have too often betrayed the high ideals they themselves have preached. We call for sincere acts of repentance and mutual forgiveness, both personally and collectively to one another, to humanity in general, and to Earth and all living beings.

Modern ideas about development generally overlook the role of traditional religion, or assume that traditional religion would be relegated to a matter of private belief in Africa as secular states gained strength and confidence, or even saw religion as an obstacle to development. Africa in particular has been bogged down with numerous religious and ethnic conflicts as well as other calamities such as poor governance, poverty and disease. However, very often the problems that Africa faces have been blamed on power brokers from the western world, and because the west has always played the role of big brother to Africa in terms of resources and policies, Africa has had few means of dealing with the alleged ideology. This paper argues for the consideration of (traditional) religion as resource for development and not as a barrier to development. A case study of an inter-religious dialogue is presented, in the hope of envisioning the positive public effects religion can play.

Role of Religion in Sensitising Taboo Topics and Promoting Peace
Kisumu is a multi-religious, multicultural and multi-ethnic town in Kenya. WRITE MORE

Dominant religious groups in Africa are perceived to be foreign, with the African elite dismissing indigenous African religions as primitive and backward. The worldview of the African indigenous beliefs/religions is portrayed as negative and they are labelled as cults or occults. This portrayal leads to further marginalizing and alienation of African indigenous religious practices. Religion serves both as a source of inspiration and a worldview for many and hence its role in establishing social cohesion is vital. In the actual context of wanton violence being committed all over the world in the name of religion, inter-religious dialogue as an aspect of promoting a culture of peace and non-violence is more than ever a necessity. Breaking down mutual prejudices and stereotypes, open-mindedly meeting the other with a preliminary attitude of acceptation of his/her possible radical otherness in terms of values, ways and conceptions of life, objectives, discourses, and conceptual universes, are necessary to consider. As religion is very much influenced by its cultural context and vice versa, it is not easy to see the two as distinct from one another. When religious experiences and reflections are translated into another language and culture, special attention must be paid to the peculiarities and cultural differences of the different ethnic groups involved.

Culture is central to social development and religion is central to most cultures in Kisumu. For most people in Kisumu society, religion as a cultural institution has been part of the lives of people and of the communities as it is an important source of inspiration and identity-shaping. However, it is common these days to see many people there practice religious beliefs which are completely different from their own cultural beliefs and practices. For example, the Luo from the Lake Victoria basin of western Kenya have practiced polygamy since time immemorial as it was regarded as a foundation of virtue and an act of pride and wealth in a traditional set up. But Luo community is classified as 90% Christian and about 6% Muslim. Christianity teaches against polygamy and encourages followers to observe the practice of one husband one wife. This perception conflicts with that of the Luo.

Youth, SRH & the Important Role of Religion
Young people are often regarded as a true reflection of society, so putting together young people to discus issues dealing with religion is like trying to bend an overgrown twig. Even most of them who flock the Christian Pentecostal churches on Sundays do not have clear understanding of what their religious beliefs stand for. It is a pity today especially in our countries to see religious leaders conflict in public, or worse still to see them defend political ideologies synonymous with leaders from their communities. Religious sensitivity is required in order to understand our own multi-cultural societies, meet its day to day challenges and avoid ethnicity driven political debates within our own societies.

I once facilitated an interdenominational youth conference on religion and Sex and Reproductive Health here in my resident city of Kisumu, and most of my fellow speakers who happened to be Bishops and evangelists always appeared to be talking at the youths, without regard that they had any idea about what is going on around them. Infarct, I constantly felt that the youth were not receiving answers relevant to questions they posed. At the end, the youths started to walk out one by one while others dosed on their seats. When I asked for an opportunity to energize the youth so that they would participate effectively on the fore goings, I told the youth that, I felt they knew more about their Reproductive health needs and problems than anyone else in that hall and even back in their homes. I told them that the best solutions to their problems are also well within them, just that they have not found time to discuss them and find best solutions for them. I told the youth that they need to regard religion as a reference point, where they can sort spiritual guidance but only if they are believers, because it is spiritually wrong to use a religious practice from one religious group to judge a person from different religious group. But again, it is important for us to realize that Sexual reproductive health problems can affect any one from any religious grouping. The youths got attracted to what I was saying and they started giving their views, at the end we realize that most of the questions they posed were answered by their fellow participating youths. To some extent, the key speakers found themselves on the reference and not facilitating point.

Most young people these days confess very frankly that they go to churches/ places of warship to find potential marriage partners. This is why in my opinion, the subject of sexual reproductive health and religion among young people is key and must be addressed with a lot of sobriety. We know RH problems among young people in Africa are very serious with HIV/AIDS taking a huge toll on young people across the continent. The latest national figures in Kenya for example indicate that over 500 people die daily of the HIV/AIDS countrywide, and out of this over 90% are the most productive in the age bracket of 25 to 40 years. If we could beg to go with such statistics just as an example, we will realise that the religious sector is supposed to be the key target of SRH interventions for young people. Some of these young people who flock religious places to get sexual partners are not as religious as their religious leaders may want to assume. They therefore put the entire young religious population at risk. And Other religious values constituting life threatening causes of conflict in Africa for instance those prohibiting responsible sexual practices like the use of Condoms for the youth, are confusing people about taking proper HIV-Aids and other STI preventative measures.

We all know the conservative nature of religion, but the world is dynamic and with daily technological advancements, it’s very difficult for religion to stick to its conservative nature without divergent opinions from their followers. I tend to think, that it is because of the conservative nature of some mainstream religious groups that charismatic religions as well as Islamic fundamentalists seem to gain in the number of followers. It is alarming that the extremism is apparent in all religious groupings today. I tend to think that this could be as a result of religion losing its mandate in the society and giving a free for all situations. This can be justified by the ever mushrooming religious groupings with the argument that they are the ones who are teaching the truth. This is the danger being experienced in the world of freedom of warship today because anyone with any ill intention has the entire environment they need to hide under the umbrella of religion and propagate their selfish agenda. Unfortunately still, the youth have always fallen pray to all these ills.

There has been allegations and at times confirmation that some religious groupings in Africa are actually argents of child trafficking trade. Some media personalities have also alleged that some of these children trafficked outside Africa are used in all manner of practices including sex slaves and pornographic production. Based on the issues I have raised as well as those raised by several scholars and people of interest from all over the world, we may say that the world may need to consider some sort of control to religion. That may be controversial but could be our only hope of preventing worse religious extremism from coining their ill intended ideas to destroy the world under the pretext of religion.

Mark Okowa
Program Officer-
Environment Liaison Centre International (ELCI).
Box 2348Kisumu 40100Kenya
Tel. +254 733 645341
Email: okowaster@gmail.com
http://www.abckenya.org / http://www.elci.org

September 1, 2006 | 1:59 AM Comments  1 comments

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Information you might need to know.
Related to country: Kazakhstan




This will shock you. But think about it.
·An average human being spends 8 hours in bed. That is 8 hours out of 24 hours which is a third of the day. So when you are 30, you have slept for 10 years. How old are you again?
·4 out of 8 young people involved in drugs and crime do it because they are bored and have nothing better to do.
·Painting, drawing and music are the best way to relieve stress.
·In 30 days, if 100 young people got involved in community service everyday, they would save their country at least $ 2 million.
·Malaria kills more children than AIDS in Africa. All because the drugs don’t reach them fast enough.
·By 2020, 1/5th of Africa’s current sub Saharan youth [16-29] population will have died of HIV/AIDS.
·HIV is more prevalent among idle and bored young people [mostly found in underdeveloped countries] while their western counterparts find themselves busier and thus less time and chance of getting sexually involved.
·63% of urban young people [18-25] abroad [Europe and Northern America] pay their own school fees from part time jobs.
·There is nothing like bad company. Just bad influence.
·The current generation in Africa is the most educated but underutilized generation of young people in the world since the beginning of time.

Mark.

August 23, 2006 | 2:51 AM Comments  1 comments

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FELLOWSHIPS AT THE NATIONAL ENDOWMENT FOR DEMOCRACY
Related to country: United States


The National Endowment for Democracy (NED) welcomes applications to its Reagan-Fascell Democracy Fellows Program for the 2007-2008 fellowship year. Established in 2001 to enable activists, scholars, and journalists from around the world to deepen their understanding of democracy and enhance their ability to promote democratic change, the fellowship program is based at NED's International Forum for Democratic Studies, in Washington, D.C.

Program: The program offers five-month fellowships for practitioners to improve strategies and techniques for building democracy abroad and five- to ten-month fellowships for scholars to conduct original research for publication. Practitioners may include activists, lawyers,
journalists, and other civil society professionals; scholars may include professors, research analysts, and other writers. Projects may focus on the political, social, economic, legal, and cultural aspects of democratic development and include a range of methodologies and approaches.

Eligibility: The Reagan-Fascell Democracy Fellows Program is intended primarily to support practitioners and scholars from new and aspiring democracies. Distinguished scholars from the United States and other established democracies are also eligible to apply. Practitioners are expected to have substantial experience working to promote democracy. Scholars are expected to have a doctorate, or academic equivalent, at the time of application. The program is not designed to defray the cost of education for students working toward a degree. A working knowledge of English is an important prerequisite for participation in the program.

Support: The fellowship year begins October 1 and runs through July 31, with major entry dates in October and March. All fellows receive a monthly stipend, health insurance, travel assistance, and research support through the Forum's Democracy Resource Center and Reagan-Fascell Research Consultancy Program.

Application: For further details, please visit us online at
www.ned.org. For instructions on how to apply, please download our most recent Information and Application Forms booklet available at www.ned.org/forum/R-FApplication.pdf or visit us online at
www.ned.org/forum/reagan-fascell.html

Please note that all application materials must be type-written
and in English.

Deadline: Applications for fellowships in 2007-2008 must be received no later than November 1, 2006. Notification of the competition outcome is in April 2007.

We are pleased to announce that in summer 2006, NED will move to new headquarters:

Address until August 25, 2006:
Program Assistant, Fellowship Programs
International Forum for Democratic Studies
National Endowment for Democracy
1101 15th Street, NW, Suite 800
Washington, D.C. 20005
Tel.: (202) 293-0300
Fax: (202) 293-0258
E-mail: fellowships@ned.org

Address from August 25, 2006
Program Assistant, Fellowship Programs
International Forum for Democratic Studies
National Endowment for Democracy
1025 F Street, N.W., Eighth Floor
Washington, D.C. 20004
E-mail: fellowships@ned.org


August 9, 2006 | 4:40 AM Comments  0 comments

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Drugs and Youth in Kenya
Related to country: Kenya


Drugs and drug abuse are increasing to become a big problem in Kenya. Effects of drug weigh heavily on many young people who consume various forms of drugs and alcohol without knowing their detrimental effects. Recent studies show that most school youth take drugs particularly alcohol and tobacco.

Even with NACADA National Campaign Against Drug Abuse in place in Kenya, it is still important that Kenya remains steadfast. Where promotion of drug related advertisements are still not banned, people smoke in public places and risk the lives of million other citizens. Throughout history particular social groups have used alcohol, Tobacco, cannabis, opium and/or cocaine as part of their daily lives and traditional ceremonies. Impact of globalisation, migration of young people from rural to urban centres breakdown in traditional moves and realisation that big and quick money can be made from drug havens in recent past, led to increase use of drugs amongst poor and marginalized youth in Kenya

In the midst of poverty, unemployment & HIV/AID prevalence, conflict and wars, evidence has shown that drugs and alcohol have become a part of everyday life of many young people.In recent times, Kenya has become transit country for cocaine/heroine and huge haul of substance have been captured and destroyed along the coastal part of Kenya. Even with huge custodial sentences, the trade in this substance is on the rise.Use of drugs has received little attention in developing world. In resource poor countries like Kenya, it can seem a luxury to tackle treatment of drug dependency, often regarded as a moral issue, affecting a few and socially deviant rather than public issue with social consequences.


Drug and alcohol however contribute to poverty, low productivity increased HIV/AIDS transmission, an increase in crime and lack of care and protection for children and young people.


Do you members of TIG have better mechanisms of dealing with these drug problems? What can we share about them?

Mark Okowa
Project Officer
Environment Liaison centre International ELCI
Kisumu-Kenya



August 9, 2006 | 4:22 AM Comments  0 comments

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