Wednesday, May 9, 2018

A00934 - Afonso Dhlakama, Mozambique's Opposition Leader

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Afonso Dhlakama, the head of Mozambique’s main opposition party, Renamo, addressed an election rally in 2009. CreditGrant Neuenburg/Reuters
Afonso Dhlakama, the leader of Mozambique’s main opposition group, who was held responsible for exceptional brutality by its often young soldiers during a civil war that claimed up to a million lives, died on Thursday at his hide-out in the Gorongosa mountains in southeast Africa. He was 65.
The Mozambican authorities confirmed the death but did not specify the cause. News reports said it was either diabetes or a heart attack.
President Filipe Nyusi, who had been negotiating a rapprochement with Mr. Dhlakama, a former guerrilla commander, said he had tried to have him evacuated by helicopter for medical treatment.
“I could not, because he was in a place where I could not help,” the president said.
The impact of Mr. Dhlakama’s death on a frail truce, negotiated in advance of elections scheduled for 2019, was not immediately clear.
Mr. Dhlakama had headed the opposition Renamo movement for almost four decades in Mozambique, a former Portuguese colony. In Portuguese, the group’s initials stand for Mozambique National Resistance.
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Mr. Dhlakama had fought briefly with the Soviet-backed and avowedly Marxist insurgents who took power when Mozambique gained independence in June 1975. But he defected soon afterward and joined a dissident group opposed to the dominant movement, Frelimo (Mozambique Liberation Front), led by Samora Machel, the first president of independent Mozambique.
During the civil war against the leftist government in Maputo, which began in 1977 and ended in 1992, Renamo was cast as an international pariah, little more than a pawn in the Cold War-era conflicts that ended white minority rule across southern Africa.
The group was established with the support of white intelligence officers in neighboring Rhodesia, now called Zimbabwe; they saw Renamo as a means of undermining Mozambique’s role as a base for Zimbabwean nationalist guerrillas led by Robert Mugabe.
With Zimbabwean independence in 1980, white-ruled South Africa took over as the chief covert backer and arms supplier to Renamo, using it once more as a force of destabilization — this time against President Machel’s support for the anti-apartheid African National Congress, which was operating in exile from Mozambique and elsewhere.
In 1984, President Machel was forced to sign a treaty with South Africa — named the Nkomati Accord for the area where it was signed — in which he offered to withdraw support for the A.N.C. in return for South Africa’s ending its sponsorship of Renamo. The agreement was broken often by both sides, and it was not until South Africa’s white rulers finally pledged to abandon apartheid that Renamo opened peace talks with the leadership in Maputo.
By that stage, the two sides had fought to a stalemate in a bush war characterized by massacres, rape and looting. At the same time, the distant world beyond the conflict was changing fundamentally as the Cold War drew to a close.
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Mr. Dhlakama casting his ballot in the presidential elections in 2004. CreditAssociated Press
In 1988, the United States State Department sponsored a report accusing Renamo of widespread atrocities, including forced labor and arbitrary executions. The report, likening Renamo to the Khmer Rouge in Cambodia, accused Mr. Dhlakama’s troops — some of them child soldiers — of a string of massacres, including one at Homoine, in which more than 400 civilians died. Mr. Dhlakama denied the accusations, insisting that government forces had staged atrocities to discredit the dissidents.
“If we were just a bunch of bandits, we would have been caught and been handed over to government forces long ago,” he said in an interview with The New York Times in 1988. “Our aim is not to win the war militarily but to force the Frelimo government to accept our conditions” for establishing democracy.
Afonso Dhlakama was born on Jan. 1, 1953, in the Sofala Province of central Mozambique, the son of a traditional ruler. He was educated by Roman Catholic seminarians in the Indian Ocean port city of Beira, according to “The Battle for Mozambique,” a study by Stephen A. Emerson, an American analyst of African affairs.
Mr. Dhlakama was conscripted into the Portuguese colonial army but deserted to join Frelimo. When he defected to Renamo, Mr. Emerson wrote, the Frelimo authorities said Mr. Dhlakama had been dismissed for corruption and misconduct — allegations he denied.
Mr. Dhlakama rose rapidly through the Renamo ranks, and when its leader, André Matsangaissa, was killed in action in 1979, he took over the organization and presided over the expansion of its ragtag army into a force numbering up to 20,000 guerrillas.
In his 1988 interview, Mr. Dhlakama said the guerrillas’ hit-and-run strikes against towns held by the Mozambican Army were designed “to demoralize and lower the profile of the enemy” rather than hold territory. “It serves no purpose to hold towns that are empty,” he said. His forces also struck at vital regional transport links.
Renamo was always hostage to events beyond its control. As South Africa’s support for the dissidents dwindled, the Frelimo government drew on backing from Zimbabwean, Tanzanian and Zambian troops, and persuaded a key supporter, Malawi, to cease aiding the rebels in 1986. For all that, Renamo’s control of so-called liberated rural areas turned many remote towns into islands of government control, reachable only by air.
In 1992, Mr. Dhlakama signed a peace treaty with the Mozambican president, Joaquim Chissano; after a blanket amnesty, Renamo became a legal political party but retained its guerrilla force. In successive presidential elections — Mr. Dhlakama contested all of them — the government’s candidates won every vote, and in 2013, Renamo said it was abandoning the 1992 peace accord.
Mr. Dhlakama left Maputo and returned to his wartime hide-outs in Gorongosa, losing yet another presidential election in 2014 and facing a string of assassination attempts.
He announced a truce in 2016 and a year later held talks with President Nyusi aiming at a reconciliation with Frelimo, which has held power without interruption since Mozambique’s independence.
Following the death of Mr. Dhlakama, President Nyusi called him “a citizen who always worked for Mozambique,” news reports said.
“I hope,” he added, “that we as Mozambicans can continue to do everything so things do not go down.”

Tuesday, May 8, 2018

A00933 - Webster Lardner Kitchell, Unitarian Universalist Theologian

Rev. Dr. Webster Lardner Kitchell (May 21, 1931 – February 9, 2009) was a Unitarian Universalist theologian and author. He was minister emeritus of the Unitarian Universalist Congregation of Santa Fe in New Mexico.

Education and ministerial career[edit]

Kitchell graduated from Amherst College and served as a corporal in the United States Marine Corps during the Korean War. Following his discharge, he graduated from Harvard Divinity School in June 1957, and in October of that year he was ordained as an associate minister at the Unitarian Church of All Souls in New York City. Kitchell was the first associate minister at that church since 1941.[1]
In June 1960, Kitchell attracted attention when he delivered a sermon that argued the national purpose of the U.S. was defined by its role within the international community. "We must have a new ideal to dedicate ourselves to," he told his congregation. "We must fasten our ideals upon the vision of a world community, if not as a political fact, at least a world community in cooperation and spirit." In the same sermon, Kitchell challenged comments made by evangelical leader Billy Graham that the only way to reform the United States was to reform its population, referring to that assertion as "a myth."[2]
Later in 1960, Kitchell left New York to become the first minister for the newly formed Eliot Unitarian Chapel in Kirkwood, Missouri. In 1973, he was named minister for the First Unitarian Universalist Church of Houston, Texas. In 1980, Kitchell became the first ordained minister for the Unitarian Universalist Congregation of Santa Fe, which had operated with a lay fellowship since its founding in 1952.[3]
In 2000, Kitchell became minister emeritus at the Unitarian Universalist Congregation of Santa Fe when Stephen Furrer was named minister for the congregation.

Literary career[edit]

Kitchell is the author of three books: God's Dog: Conversations with Coyote (1991),[4] Coyote Says: More Conversations With God's Dog (1996)[5] and Get a God: More Conversations with Coyote (2002)[6] All three books, which were published by the Unitarian Universalist Association of Congregations, provide dialogues relating to concepts of faith, philosophy, existentialism and life’s truths as seen through a Unitarian Universalist spectrum. The Coyote character is inspired by American Indian theology. "For Coyote and me, faith means that we have to live our lives as if the cosmos, the planet, life, our fellow creatures, and ourselves are sacred," says Kitchell in Get a God: More Conversations with Coyote. "That is the myth Coyote and I have returned to."[6]

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Webster Lardner Kitchell Age 77, died February 9 of complications from Parkinson's disease. He was minister emeritus of the Unitarian Universalist Congregation of Santa Fe. Mr. Kitchell was born May 21, 1931, in Newburyport, Mass., and was the son of Francis Robert Kitchell and Jeannette Abbott Kitchell. He was the youngest of four brothers, following Frank, Sam, and Peter. He graduated from Amherst College in 1955 and Harvard Divinity School in 1957. He received his doctorate from Eden Theological Seminary in 1972. He served in the Marine Corps during the Korean War and was honorably discharged in 1951. His first position in the ministry was as assistant minister at All Souls Unitarian Church in New York City, from 1957 to 1960. Mr. Kitchell then moved to Eliot Chapel in Kirkwood, Mo., for 13 years. From 1973 to 1981 he served as minister at First Unitarian Church in Houston. He continued his trek west by becoming minister at the Unitarian Universalist Congregation of Santa Fe, where he served until 1998. He was known for his sonorous voice and the humor in his sermons. His "Coyote" sermons became a tradition at the church in Santa Fe. Coyote, the "trickster" symbol in Native American mythology, was his fictitious partner whom he met at doughnut shops to discuss current events, matters of theology, and the wonders of life. He wrote three books based on these sermons, including God's Dog: Conversations with Coyote, Get a God!: More Conversations with Coyote, and Coyote Says: More Conversations with God's Dog. He loved cars from his first, a '34 Ford convertible which he got when he was 19, to his last, a convertible Mustang. The list of 26 vehicles he owned included such wonders as a yellow VW Thing, decorated with bumper stickers espousing various liberal causes, and a '41 Plymouth coupe, which was among his favorites. He owned many model cars and set up revolving displays of them. He was also an accomplished amateur photographer who loved to record his family, his parishioners, and the landscape of the American West. Throughout his life he enjoyed camping, backpacking, canoeing, and long road trips. He was preceded in death by his wife of 23 years, Nancy Gay Mottweiler Kitchell. Two previous marriages ended in divorce. He is survived by his children Catherine Kitchell of Chevy Chase, Md., David Kitchell of Seattle, and Benjamin Kitchell of Tigard, Ore. His three stepchildren are John Warner of San Diego, Dana Mottweiler of Oakland, Cal., and Kurt Mottweiler of Portland, Ore. There are three grandchildren and one step-grandchild. He is survived by his companion of the last few years, Nancy Driesbach and his eldest brother, Frank, who resides in Seattle. In lieu of flowers, donations can be made to the Unitarian Universalist Congregation of Santa Fe or the Parkinson's Disease Foundation. Services will be held at the Unitarian Universalist Congregation of Santa Fe at 107 W. Barcelona Road., from 4:30 p.m. to 6 p.m. on Saturday, March 7th. The Rivera Family of Santa Fe Funeral Options 417 East Rodeo Road Santa Fe, NM 87505, (505) 989-7032 Santafefuneraloption.com

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WEBSTER L. KITCHELL ’53 

Webster Kitchell died in Santa Fe, N.M., Feb. 9, 2009, of complications from Parkinson’s disease. Though officially ’53, he left at the end of freshman year for U.S. Marines duty in the Korean War, returning to graduate with the Class of 1955. He was the youngest of five brothers—all of whom graduated from Amherst. His Amherst relatives also included a cousin, a nephew, a grandniece and a grandnephew. Of the five brothers, only Frank Kitchell ’39 survives, still active in the Alpha Delta Phi Society, residing in Seattle and planning to attend his 70th Amherst Reunion this spring.

A philosophy major, Web spent a long career in the ministry and was minister emeritus of the Unitarian Universalist Church of Sante Fe at his death. He graduated from Harvard Divinity School in 1957 and received his doctorate from Eden Theological Seminary in 1972. His first position in the ministry was as assistant minister at All Souls Unitarian Church in New York City, serving from 1957 to 1960. He then moved to Eliot Chapel in Kirkwood, Mo., for 13 years. From 1973 to 1981, he was minister at First Unitarian Church in Houston, then continued his trek west to become minister at the Unitarian Universalist Church of Sante Fe, retiring in 1998.

Web Kitchell was known for his sonorous voice and the humor in his sermons. His “Coyote” sermons became a tradition at the church in Sante Fe. Coyote, the “trickster” symbol in Native American mythology, was his fictitious partner for discussions of current events, matters of theology, and the wonders of life. He wrote three books based on these sermons: God’s Dog: Conversations with Coyote, Get a God! . . . More Conversations with Coyote . . . and Coyote Says: More Conversations with God’s Dog.

He also loved cars—from his first, a ’34 Ford convertible to his last, a Mustang convertible.  He owned many model cars which he frequently displayed.  Web was also an accomplished amateur photographer who loved to record his family, his parishioners and the landscape of the American West. He enjoyed camping, backpacking, canoeing and long road trips.

Web was preceded in death by his wife of 23 years, Nancy Gay Mottweiler Kitchell, with two previous marriages ending in divorce. Besides his brother Frank, he is survived by three children—Catherine, David and Benjamin—plus three stepchildren, three grandchildren and one step-grandchild. He is also survived by Nancy Driesbach, his companion of the last few years. Services were held March 7 at the Unitarian Universalist Church of Santa Fe.

—Frank R. Kitchell ’39
—Philip W. Ransom, Jr. ’53

A00932 - Julia de Burgos, Puerto Rican Poet

Overlooked No More: Julia de Burgos, a Poet Who Helped Shape Puerto Rico’s Identity

De Burgos, a literary foremother of the Nuyorican movement, defied societal norms and advocated for the island’s independence.
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Julia de Burgos’s poetry explored issues like Puerto Rico’s colonial past, the legacy of slavery and American imperialism.
Since 1851, obituaries in The New York Times have been dominated by white men. With Overlooked, we’re adding the stories of remarkable people who went unrecognized.
By Maira Garcia
When the poet Julia de Burgos left Puerto Rico at 25, she vowed never to return. It was a promise she would keep.
It was a bittersweet departure. For much of her short life, de Burgos championed Puerto Rican nationalism and identity through her writing. She self-published her first collection of poetry, “Poema en veinte surcos”(“Poem in Twenty Furrows”) in 1938, when she was 24.
Her work explored issues like the island’s colonial past and the legacy of slavery and American imperialism. In her poem “RĂ­o Grande de LoĂ­za,” she addressed the pain and violence suffered by natives of the island and African slaves along the Puerto Rican river.
RĂ­o Grande de LoĂ­za! ... Great river. Great tear.
The greatest of all our island tears,
But for the tears that flow out of me
Through the eyes of my souls for my enslaved people.
Born into poverty, she trained and worked as a teacher before marrying at 20. Divorced three years later, she began an intense romantic relationship with Juan Isidro Jimenes GrullĂ³n, a Dominican political exile and an intellectual from a prominent family. Her poetry gave her entree into Puerto Rico’s intellectual circles, yet she did not really fit. It was the 1930s, after all, and she was a divorced woman in a conservative Roman Catholic society, as well as working class and of African descent. The Puerto Rican intellectuals shaping the island’s identity were not ready to embrace the idea of social justice for African descendants — much less feminism.
She had to leave. Yet in absence, she would become a force to be reckoned with. De Burgos, who died on July 6, 1953, is now considered one of the literary foremothers of Puerto Rico and the Nuyorican movement in New York.
“She already envisioned an idea of Puerto Rico and Puerto Rican identity that was much broader than what was being articulated on the island at the time,” said Vanessa PĂ©rez Rosario, an associate professor of Latino Studies at Brooklyn College, who wrote “Becoming Julia de Burgos” (2014), a book about the poet’s life and work. (Translations of the poetry quoted here are from this book.)
De Burgos departed for New York in 1940 to be with Jimenes GrullĂ³n, following him to Cuba later that year. She remained with him in Cuba for two years.
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In July 1940, she received a Puerto Rican literary prize for her second collection of poems, “CanciĂ³n de la verdad sencilla” (“Song of the Simple Truth”). PĂ©rez Rosario described in her book how de Burgos, in a letter to her beloved sister Consuelo, said she was surprised that her work could be judged fairly.
But this would prove the highlight of her time in Cuba. Her relationship with Jimenes GrullĂ³n deteriorated, in part because of his family’s objections. By 1942, she was back in New York.
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There, de Burgos continued to write, becoming a contributor and editor of the Spanish-language socialist periodical Pueblos Hispanos. Her poetry and writing were not only a means of expression, but also a means of supporting herself and her family.
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The first page of a letter, written in Spanish by de Burgos from Harlem Hospital, where she died of pneumonia in July 1953.CreditSandra Rodriguez Collection, via Center for Puerto Rican Studies
Julia Constanza Burgos GarcĂ­a was born on Feb. 17, 1914, to Francisco Burgos Hans, a farmer, and Paula GarcĂ­a de Burgos, in Carolina, P.R. She was the oldest of 13 children. Death and hardship were constants in her life: She saw six of her younger siblings die. She was close to her family, and some of her siblings eventually joined her in New York.
When she divorced her first husband, RubĂ©n Rodriguez Beauchamp, instead of reverting to her exact maiden name, she chose to add “de” before Burgos, which in Spanish indicates marital status or possession.
“She thus became Julia de Burgos, symbolically taking possession of herself,” PĂ©rez Rosario wrote.
In 1943, de Burgos married a second time, to a Puerto Rican musician named Armando MarĂ­n. That marriage, too, ended in divorce.
The final years of her life were hard. She was depressed and an alcoholic, according to her niece, MarĂ­a Consuelo SĂ¡ez Burgos.
She spent extended periods in and out of the hospital and developed cirrhosis of the liver and a respiratory disease as a result of her alcoholism.
Even so, she continued to participate in cultural, literary and political events, according to SĂ¡ez Burgos. “She never stopped being herself to the end,” she said.
Mystery surrounds the final hours of her life. Police officers found de Burgos on the street, unconscious and without identification, in the early hours of July 5, 1953. She was admitted to Harlem Hospital, where she later died. The official cause of death was pneumonia, made worse by the cirrhosis.
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“It wasn’t until after some time, that Julia had not been in touch, that the family began to worry,” said SĂ¡ez Burgos. After weeks of searching, they discovered that not only was she dead, but that she had also been buried anonymously in the city’s potter’s field on Hart Island. Her remains were exhumed and repatriated to Puerto Rico.
In a way, de Burgos anticipated this in her poetry. In “Poema para mi muerte” (“Poem for My Death”), she wrote:
What shall I be called when all remains of me
is a memory, upon a rock of a deserted isle?
A carnation wedged between the wind and my own shadow,
death’s child and my own, I will be known as a poet.
In death, she finally received the recognition that she had desired all her life. Her final collection of poetry, “El mar y tĂº” (“The Sea and You”), was published posthumously by her sister Consuelo. The University of Puerto Rico awarded her an honorary doctorate in 1987. There are public schools in Puerto Rico, New York, Philadelphia and Chicago named after her. In 2010, the Postal Service commemorated her life with a stamp for Hispanic Heritage Month.
And the island finally embraced its poet. “Julia de Burgos not only spoke her reality,” SĂ¡ez Burgos said. “ She spoke about all of us.”