Connect with us

Insight

Mosisili: the ‘miracle’ worker

Published

on

ON April 22, 2009, a group of about 15 mercenaries that was led the late Makotoko Lerotholi aka Mashai attacked the State House, the Makoanyane barracks and attempted to kill former Prime Minister Pakalitha Mosisili.
Last week, newspaper headlines read, “Mosisili forgives mercenaries”. That was a commendable act of mercy from a man who has been through a lot, that act makes Mosisili a man of all seasons. Even when he has retired from active politics, he is still making an impact for the right reasons.

The word that caught the attention of the media last week is “forgive”. What does forgive mean? What did it mean for Mosisili to go to the Maseru Maximum Prison and say he forgives them in that unbelievably traumatic incident?
This visit came after the mercenaries wrote a letter to Mosisili pleading with him to forgive them. But how could Mosisili forgive people who attempted to kill him and oust him from power? Does this make any sense?

How can we have justice and forgiveness at the same time? How can we have accountability for the violation of Lesotho’s laws along with application of Mosisili’s mercy?
In this case forgiveness comes at the end of justice, when the Lesotho Correctional Services is considering releasing these mercenaries on parole.
Every one of us needs to understand and come to terms with the issue of forgiveness. Before we go any further, we need to define forgiveness. But let’s start with what forgiveness is not.

Forgiveness is not a compromise of morality. Our justice system ensures that the murderer will not get away with murder, and the sex offender will not get away with molestation. I am convinced that forgiveness is not a violation of justice.
Forgiveness is not merely the avoidance of conflict. There are a lot of us who do not like conflict. We don’t want to share hard feelings or harsh words with someone else, so we skirt around issues of conflict.

Sometimes forbearance is the right thing to do, but simple avoidance of conflict is not the same as forgiveness. Mosisili did not forgive simply because he was avoiding conflict with these mercenaries.
When one forgives, you do not gloss over or deny the seriousness of an offence against you. Forgiveness does not mean forgetting, nor does it mean condoning or excusing offences. Though forgiveness can help repair a damaged relationship, it doesn’t obligate you to reconcile with the person who harmed you, or release them from legal accountability.

So, what really is the meaning of forgiveness? For a moment, try to forget everything you have heard or assumed about forgiveness. Psychologists generally define forgiveness as a conscious, deliberate decision to release feelings of resentment or vengeance toward a person or group who has harmed you, regardless of whether they actually deserve your forgiveness. The key word here is release, which is also acceptable in Biblical terms.
Now for a moment, don’t make it any more complicated than that — release. To forgive means to choose to take someone whom you have been holding in your debt, holding in resentment and bitterness, and release him or her.

Forgiveness does not mean Mosisili is fine with the destructive acts of the mercenaries. It is not turning a blind eye toward injustice. Forgiveness simply means Mosisili chose to release the mercenaries from personal obligation to him even though these mercenaries had already faced the justice system.
Forgiveness is a radical and counter-cultural perspective on life. Mosisili believed in forgiveness, he forgives even though he is not obligated to and for doing that he will have the best kind of life if he holds other people in his life with a loose grip.

You have no idea how powerful this act of forgiveness is. Mosisili looked at people who had wronged him and decided he was going to set things right but ultimately he was not going to play a judge in their lives.
You have to understand that forgiveness is a decision and a process. Mosisili can release the mercenaries from obligation to himself, although the smouldering fires of resentment may keep burning in him for some time to come.

I would be terribly mistaken if I thought forgiveness was a kind of soft feeling certain soft-hearted people like Mosisili are capable of experiencing. What happened last week was the boldest act of forgiveness Lesotho has ever seen. To forgive is the gutsiest thing you can do in life. Forgiveness is not for the fainthearted.
According to Mosisili the mercenaries made several attempts to meet him in order to confess their wrongdoings. It was only last week that he was able to sit down face to face and listen to them. I listened to his radio interview on Tšenolo FM, he wanted to know a lot of things. Who sent them? What was their motive? Why did they want to kill him?

Often the letting go of resentment happens only after the truth of a problem has been confronted and put squarely on the table. Though not all his questions were answered but at least he sat down with men who had wronged him. I can assume that confronting them may not have come easily for him, but it may be the most merciful act he could do to these mercenaries.
Forgiveness is not just what this country needs; forgiveness is what can change this country. Mosisili has changed this country again by ushering it to a new world. He has started the process of the transitional justice.
Sometimes forgiveness is amazingly easy and sometimes there are huge roadblocks. Forgiveness means release, but there may be roadblocks.

Bitterness could have held Mosisili back from forgiveness. Vindictiveness could have been another roadblock. He could have insisted to forgive, but only after getting revenge, but then unfortunately there wouldn’t be much chance of forgiveness.
In his book Freedom of Forgiveness, David Augsburger, says: “Revenge is the most worthless weapon in the world. It ruins the avenger while more firmly confirming the enemy in his wrong. It initiates an endless flight down a bottomless stairway of rancor, reprisals and ruthless retaliation.”

Medical science has linked a failure to forgive with all kinds of ailments, including stress, anxiety, depression, headaches, backaches, stomach distress, diabetes, hypertension and heart problems. Mosisili chose to have a healthy life. I am so glad Mosisili made a conscious decision to forgive. Real forgiveness is always a miracle. Mosisili gave us a miracle last week.

Ramahooana Matlosa

Continue Reading
Advertisement

Insight

We need a coordinated approach on youth challenges

Published

on

For a number of good reasons, all of us are concerned about problems that face Lesotho’s young people, particularly youth unemployment, and the increasing tendency towards anti-social behaviour among sections of Lesotho youth including their increasing admiration for criminality.

Not only do members of such groups admire criminality and actually commit crimes but they commit crimes without much care as to the harm and other costs that their actions inflict on immediate victims and on society-at-large.

Evidence of public concern about these problems includes the fact that within society individuals, groups and public and private institutions have all expressed concerns over problems facing the youth, with some of these parties making attempts to come up with ideas and measures to assist.

However, a number of problems seem to be emerging on, at least, three fronts. Firstly, a seeming lack of coordination in addressing problems that face young people. Secondly, lack of clarity on questions of whether (a) parties that seek to assist are basing their interventions on credibly identified sources of problems that face young people; and (b) whether any credible assessments are made to ensure that interventions such parties are proposing and implementing have potential to solve problems that face Lesotho’s young people.

There are many examples of what may seem to us, members of the general public, to be lack of coordination in approaches to solve problems facing young people. One such example may be sufficient. On January 8, 2024, Lesotho TV broadcast a statement in which the Lesotho Defence Force (LDF) authorities announced establishment of some army facility where Basotho young people would be taught some values, including patriotism.

The very next day, on January 9, 2024, Lesotho TV broadcast another statement, this time by the Lesotho Mounted Police Service (LMPS) authorities, announcing the LMPS’s plan to establish a police facility at which young people would be taught anti-crime and other values. In their essence, the LMPS’s plan sounded not totally dissimilar to LDF’s.
Apart from the LDF and LMPS’s plans for Lesotho’s youth, there are also public and private sector initiatives to nurture and support entrepreneurial talents of Lesotho’s youth with a view, among others, to fight youth unemployment and develop the country’s private sector.

Politicians have also been seen to sponsor football games for young people in their constituencies with a view, they say, to keep young people from crime and narcotics. These events cannot be criticised too much but given that they are one, or two-day events that take place during specific times, they look more like publicity stunts.

National sports federations are now complaining that politicians who sponsor these events put too much stress on sports as a means to fight crime. What federations want is that, if politicians want to help, they should stress the importance of sports as careers, and sponsor young people to develop their sporting talents accordingly.

Amidst expressions of concerns and various parties’ attempts to address problems facing Lesotho youth, public authorities that we have not heard from, or from who we do not hear enough, are those charged with responsibilities over precisely problems facing young people; that is, authorities at the Ministry of Youth.

Admittedly, we do not know if the initiatives of the LDF, LMPS, and others are carried out in consultation with or with the blessing of the Ministry of Youth.

The worry ought to be not only whether interventions of the LDF, LMPS, and others have the blessings of the Ministry of Youth. Instead, the worry should extend to the question of whether the Ministry has any national plan to address problems facing young people. And, if such a plan exists, we would expect that it identifies the LDF and LMPS as places where young place can be coached; and initiatives of these and other institutions would align with such a plan.

Without an identification of the army and the police as implementing agencies of the Ministry’s plan, and without the army and police’s initiatives alignment with the Ministry’s plan, at least two things are likely to result: duplication of effort — as seems to be the case with the LDF and LPMS plans; or, at worst, LDF and LMPS plans might contradict and undermine national plans entrusted to the Ministry of Youth.

In the worst case scenario that a national plan does not exist, we face the danger that anybody wishing to address problems facing Lesotho’s young people can do so, basing herself, or himself on a personal or group perception, and implementing plans and solutions based on such perception.

As in the case of too many people stirring the same cooking pot without coordination, undesirable consequences can be expected from a situation where just about anybody can apply a solution to a public problem.

As hinted above, a good national plan aimed at addressing problems that face Lesotho’s young people would have two characteristics, at least. First, it would be based on our assertion of the kind of society we want to be; an investigation of problems that stand in the way of achieving such a society; how such problems can be overcome, say, through school curricula; and how, in general, from Early Childhood Care & Development (ECCD), young people can be brought up and socialised in ways that ensure they will be useful members of a society we wish to be.

Any action that is not based on an investigation of the problems that stand in the way of achieving a society we want to be has little chances of success. Such action would be based on some understanding that the young who are anti-social, unpatriotic and criminals are naturally bad people.

It is, of course, not as simple as that. For example, one possible explanation for the absence of patriotism among young people may have something to do with socio-economic inequality in Lesotho: those who are closed out of, and excluded from, benefiting from Lesotho’s wealth and power cannot be expected to be patriots.

A second characteristic of a plan aimed at addressing problems that face Lesotho’s young people is that, such a plan should identify and/or establish institutions designed — and with appropriate skills — to implement ideas and proposals that come out of credible investigations.

It is unclear whether the LDF and LMPS plans have resulted from something like considerations suggested above. While it is admitted that these institutions’ initiatives are limited to addressing problems of lack of patriotism and criminality among the young people, one clear problem with their plans and solutions is that, it might be the case that they are catching young people a little late, when schooling and general socialisation have already entrenched anti-social values that we see among sections of young people; namely, individualism and the inability to think of others.

In one word, these institutions catch these young people when tendencies towards criminality, anti-social behaviour, and lack of patriotism might have already hardened.
Perhaps the biggest hope we should have is that the army and the police will have full complement of resources necessary for providing full and wholesome mentoring to young people who undergo army and police mentoring.

Short of adequate resources necessary for achieving what the army and the police have in mind, we might end up with cohorts of young people with a faulty army and police culture that may come back to haunt us. Inserting a faulty army culture among a section of young people brought us bitter results in the 1970s and 1980s that should not be repeated.

To conclude, no one can argue against all of us being concerned with problems of youth unemployment; increasing tendencies of young people’s admiration of criminality and their participation in crime. And no one can argue against all of us coming up with ideas and proposals of how to address these problems.

However, our concerns and proposals ought to be based on:
a nationally-agreed assertion of society we want to be;
a credible investigation of difficulties that stand in the way of us becoming society we want to be;

and coordination of proposals and ideas aimed at becoming society we want to be.

As with other specific instances of socio-economic development in Lesotho, problems facing the country’s young people cry out for the long-neglected establishment of the National Planning Board, as prescribed in Section 105 of the Constitution of Lesotho.

Prof Motlatsi Thabane

Continue Reading

Insight

Call that a muffin?

Published

on

In Oscar Wilde’s short story “The Canterville Ghost” (1887) one of the characters says about the British, “We have everything in common with America nowadays except, of course, language.” Between American English and British English there are many, many differences. Which is not to say that either American or British English are standardised; there are multiple varieties within each. As a south-western Brit I can find it difficult to fully understand what someone from Liverpool or Newcastle is saying.

I remember one year during the NUL’s International Theatre for Development project we had a student from the islands of Scotland. She was brilliant and hard-working and full of good ideas — if only one could understand the ideas when she introduced them. The NUL students grouped together and asked me: “Chris, can you translate what Kirsty is saying for us?” and I replied: “I’m as lost as you are.”

Between American and British English it’s not just a matter of pronunciation but also of vocabulary (I’ll be coming to muffins — see the title of this piece — in a while) and spelling.
In the biographical film Prick Up Your Ears British, dramatist Joe Orton shares a room with Ken Halliwell and they decide to write a novel together. Ken asks Joe “can you spell?” and Joe replies “yes, but not accurately.”

This is hardly a surprise, given that he’s a Brit. The American spelling system is far more regular and rational than the British. (Readers with laptops will have noticed that your spell-check gives the option of British or American spelling, but that doesn’t help you as in Lesotho the British system is used, so for the time being you’re stuck with it).

I mean, what can you say about a spelling system where “plough” rhymes with “now”, but “tough” rhymes with “stuff”– and “now” doesn’t rhyme with “low.” Yipes (as the Americans say). When I was lecturing in Lesotho and in Nigeria and marking assignments I was always very lenient over spelling, because I know what a mountain it is to climb (the latter word rhyming with “time”, of course).

Then there is the matter of vocabulary or denotation (a term I hope readers remember from a few weeks back). There are many examples of things that are denoted by different words in British and American English: lift / elevator; pavement / sidewalk; windscreen / windshield; petrol / gas; cinema / movie theater (and look at the American spelling of (Brit) “theatre”– a lot easier). And some of these reflect our different histories.

For example, there’s a vegetable, a kind of small marrow, the British call it a courgette (one of my favourite vegetables, in case any of you are planning to invite me for dinner). That’s a word that British English has borrowed directly from French — that is, a loan word (I’m not sure we plan to give it back).

The Americans on the other hand call it a zucchini, a loan word from Italian, which I guess reflects the size and influence of the Italian community in the USA. (Speaking of vegetables, I can’t give you an explanation for why the Brits call an aubergine an aubergine — another loan word from French — but the Americans call it an egg-plant).

Next week I’ll get around to muffins — a sore point — and I’ll move on to differences between English and French and between Sesotho and Setswana. Bet you can’t wait.

Chris Dunton is a former Professor of English and Dean of Humanities at the National University of Lesotho.

Continue Reading

Insight

Lessons from Israel: Part 3

Published

on

I shall round off my account of my 1995 trip to Israel by putting on my tour guide cap. Staying in Tel Aviv, most days were fully taken up by the conference, which was my reason for being there. Tel Aviv in July is scorchingly hot, so there were walks along the beach only before breakfast and after sunset. I did take a little time off to go with South African author Stephen Gray to an art gallery that had a painting he wanted to see (a portrait by Modigliani of Beatrice Hastings, whose biography Stephen was then writing).

I wasn’t especially keen on the hotel restaurant, where dinner comprised meat served by the ton (surprisingly little fish, given that we were on the coast. By contrast, I had always been surprised and happy that Maseru restaurants are so good on fish, despite the fact that Lesotho isn’t exactly maritime). But I discovered a little Russian Jewish restaurant that offered Beluga caviar at an amazingly cheap price. I suspect it had fallen off the back of a lorry, as we say in the UK — i.e. that it was contraband, acquired illegally. I just blinked innocently and enjoyed myself. I can’t think of a more delicious way of starting a meal than with caviar, freshly-made blinis and a large glass of deeply chilled Wyberowa vodka — no ice, please. (I only say all this to show you what a very cosmopolitan chap I am).

The conference ran to a packed schedule and we worked hard (no, really). Half-way through we were given a day off and taken to Jerusalem. On arrival I teamed up with an old Nigerian friend and a friend of his from Senegal and we took ourselves first to the Dome of the Rock, the main mosque, which is splendid and radiant (wow, the mosaics!) Then we saw the Wailing Wall.

Then we trudged up the Via Dolorosa to the Church of the Holy Sepulchre. The Via marks the route along which Christ was forced to carry his cross on the way to his crucifixion (dolorosa means something like “of miseries”). I had expected it to be lined with sculptures showing the Stations of the Cross (rather like the lovely ones at Fatima, near Ramabanta).

Instead it was one tourist gift shop after another. Here I came across one of the most repugnant things I’ve seen in my life. Proudly displayed for sale, a wall clock with the face adorned with the image of the head of Christ, the two clock hands protruding from his nose.

At the top of the Via Dolorosa, the fourth century Church of the Holy Sepulchre, the holiest site in the world for Christians, which is breathtakingly beautiful. The interior is (not visibly) divided into sections, the upkeep of each of which is the responsibility of one of the major denominations: Roman Catholic, Anglican, Methodist, Greek Orthodox, Egyptian Coptic, and so on. I had had the impression this was an arrangement worked out under the colonial regime of British Palestine, but Google tells me it dates back to the Status Quo of 1757.

My companions had done their homework and suggested we head first for the roof, which had been allocated to the Ethiopian Orthodox Church (dare one possibly suggest a tinge of racism in this marginalisation?). There we found a cluster of monkish cells, each inhabited by an elderly Ethiopian monk, at least two of whom spoke English or French. They were delighted to see us, and utterly sweet, hospitable, and in their accounts of their pastoral work spellbinding.

To be concluded

Chris Dunton

Continue Reading
Advertisement

ADVERTISEMENT

Advertisement
Advertisement

Trending