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The dark soul of Guinea-Bissau
By Kofi Akosah-Sarpong
In African cosmology, groups or families, like
individuals, have soul – some are dark, some troubled,
some good, some enlightened by birth as a metaphysical
pre-destination. By birth and by its existential
conducts, Guinea-Bissau is a troubled soul, since its
birth in 1974 from Portuguese colonialism.
The country is mired in some kind of never-ending
self-destruction as if haunted by some demons that it
has gravely offended that Guinea-Bissau cannot exorcise
itself from their retributions.
Once again, and true to its dark soul, a chasm opened
and black birds flew out and Guinea-Bissau’s President
and its Army Chief were killed virtually simultaneously
and the country thrown off-course – a throwback to
Guinea-Bissau’s anachronistic, never-receding
nightmares. Nowhere in West Africa than in Guinea-Bissau
where the terrifying rot in private minds eats away
openly at public responsibilities, creating perpetual
instabilities and, as the Greek thinker Thucydides would
say, democratic stasis, where there are symptoms of
perpetual disturbances of individual Guinea-Bissauans
and the Guinea-Bissua state.
The rapid twin assassinations reveal the disturbed soul
of Guinea-Bissau – a country in some sort of permanent
bereavement, disturbed by worthless egocentricism, and
caught in some sort of depressing Sisyphus dilemma,
where there are constant repetitions of mindlessness.
Some important part of Bissau’s mind has gone over into
a territory of permanent pain, denial of its despicable
self and evasion. No doubt, Latin American noxious drug
cartels have easily possessed Bissau’s feeble soul and
turn it into a leading drug hub of West Africa.
Helpless, for some time Guinea-Bissau’s 1998-99 civil
war was largely a surrogate war for the Senegalese
Casamance conflict, with the separatist Movement of
Democratic Forces in Casamance and Senegalese troops
moving in and out of Guinea-Bissau freely to support
opposing sides.
Though Guinea-Bissau is small, its affairs are so
convoluted and daunting for its size that even its
citizens do not understand its metaphysical drama and
pains, 34 years after independence. ECOWAS, the regional
group, regularly move between Abuja and Bissau to cuddle
the autistic country, most times without any concrete
positive results. You have to be one of the booming
spiritualists who roam Guinea-Bissau’s to understand it,
against the backdrop of its elites not providing any
answers to the country’s gloomy state of affairs. Not
surprisingly, a country of only 1.5 million people is
among the poorest in the world, being ranked the 175th
out of 177 nations in the U.N. Human Development Index
that measures human welfare globally.
The long smouldering enmity between the late President
Vieira and the late Army Chief Waie till their deaths on
March 1 and 2, 2009 broadly reflects the situation among
Guinea-Bissau’s elites – where hatred, immaturity, fatal
Pull Him Down (PHD) syndrome, deadly tribalism,
self-destruction, mistrust, and frightening tension
dominate Guinea-Bissau’s existential life, the poor
Guinea-Bissauans hopelessly entrapped in the darkness.
All these against the milieu of juju-marabouts mediums,
witchcraft and witchdoctors roaming the country, and
further screwing up its frail soul.
In 1998, Guinea-Bissau’s late egotistic army
chief-of-staff, Brigadier-General Ansoumane Mane, who
held the distressed country for ransom for some time,
was believed by superstitious Guinea-Bissauans that he
could vanish into thin air, transform into a dog, a cat,
a bird, or a fly. But Gen. Mane was killed all the same
in his attempts to take over the country
unconstitutionally in 1999 – that ended the civil war.
Up till now Gen. Mane’s name conjures up nightmarish
images of fear, threats, political disorder, bloodshed,
deaths, harassments and gloom-and-doom.
Disturbed by negative superstitions, the armed rebellion
that begun in 1956 by the African Party for the
Independence of Guinea and Cape Verde (PAIGC), under the
late Amílcar Cabral, won freedom in 1974, and following
that in some inexplicable bizarre spiritual ways, the
PAIGC ritualistically killed thousands of
Guinea-Bissauans who had fought along with the colonial
Portuguese Army against PAIGC guerrillas. And they were
buried in unmarked graves. Since then Guinea-Bissau has
not known peace, as if haunted by some ghosts or evil
spirits, its general affairs driven by destructive
aspects of African spiritual practices through its toxic
acrimonious elites who dabble heavily in juju-marabout
rituals.
Dirk Kohnert, in Magic and Witchcraft: Implications for
Democratization and Poverty-Alleviating Aid in Africa,
reports that during the Guinea-Bissau liberation war
against the colonial Portuguese Army magic and
witchcraft were used freely by PAIGC guerillas. Such
negative practices is believed to have persisted even
after independence from Portugal. In the ensuing years,
Guinea-Bissau elites did not care much for the ordinary
folks who helped them defeat colonial Portugal. The
ordinary folks used witchcraft, locally called
nyang-nyang, to disturb the paternalistic “Big Men.” The
“Big Men” countered by employing juju-marabou mediums to
protect their affairs. Some sort of withcraft warfare
cropped up, with curses and negative energies spilling
around. Though the nyang-nyang was banned, the ensuing
self-destructive behaviour of Guinea-Bissauan “Big Men”
is believed to be caused by witchcraft attacks on the
useless “Big Men.”
The durable solution for transforming Guinea-Bissau’s
dark soul into bright and calm one is democracy (as part
of broader dialogue with itself and the West African
region), the rule of law and greater freedoms. The
regional body, Economic Community of West Africa States
(ECOWAS), and the International Contact Group on
Guinea-Bissau comprising the European Union, Africa
Union, United Nations, Lusophone (Portuguese-speaking)
nations and other stakeholders are aware of this and
they will be doing that in the coming days as a way of
curatively boxing in the errant Guinea-Bissau into
Ecowas democracy radar.
It is from such periodic democracy and freedoms
massaging, as a therapeutic and spiritual process, that
will put some light into the dark recesses of
Guinea-Bissau. Clinically or secularly, in Dark Night of
the Soul, the 16th century Carmelite priest Saint John
of the Cross, described the freeing of one’s ego, an
authentic Guinea-Bissau fixation, as it holds back the
self, as a way of making room for some form of
transformation, as a way of re-defining oneself,
especially one who is spiritually and existentially
disturbed like Guinea-Bissau. The intervening period,
consequently perceived as the “darkness,” can be
“frightening,” as Guinea-Bissau’s situation reveals.
As top Ecowas democracies Ghana, Mali, Cape Verde, and
Benin show, the antidote to Guinea-Bissau’s “darkness”
and “frightening” self, as a transformational act, is
democracy, greater dialogue, larger rule of law and
bigger freedoms.
Kofi Akosah Sarpong, Canada, March 9,
2009
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