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As good as it gets: securing diamonds in Sierra LeoneCooper, Neil January 2008 (has links)
No / Three interrelated factors make Sierra Leone in general and its extractive sector in particular worthy of examination. First, since the formal declaration of peace in 2002 the country has emerged as a model of liberal peacebuilding.1 The UN deployed one of its largest ever peacekeeping operations at a total cost of $2.8 billion.2 Official development assistance to Sierra Leone (multilateral, bilateral and UN agencies) amounted to US$1.2 billion between 2003 and 2006 (DACO, 2006: 7) and in 2006 the country’s $1.6 billion debt was forgiven (ICG, 2007: 8). In 2007 the country experienced its second successful post-conflict national election resulting in a transition of power to the opposition All People’s Congress.
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The Regulation of Conflict Resources: Diamonds in Sierra Leone. Paper for the Transformation of War Economies Seminar, University of Plymouth 16-19 June 2005.Cooper, Neil January 2005 (has links)
yes / The last few years have seen the emergence of a series of regulatory initiatives that have been developed, partly in response to the twin agendas of human security and strong states, but which represent a specific reaction to the political economies deemed to underpin contemporary civil conflicts ¿ most notably the way in which local and global markets in everything from diamonds to drugs have been exploited to fund often vicious civil conflicts, particularly in environments characterised by endemic corruption. This new body of local and global regulation, what might loosely be characterised as new laws and new codes to address the political economies of the new wars, include: UN embargoes on diamonds and timber being used to fund conflicts, the development of regimes such as the Kimberley certification system, and initiatives to ensure the transparent and effective use of natural resource revenues. Generally represented as a progressive response to the political economies that drive contemporary civil conflicts, these new initiatives have produced a set of formal and informal regulatory frameworks that are, in fact, profoundly asymmetric in their scope and application. Indeed, one of the defining features of these initiatives is not so much the impartial application of regulations to firms and corrupt elites but either their selective application or, alternatively, their selective relegation in favour of an emphasis on far weaker norms and voluntary codes.
The aim of this paper then, is first, to examine the operation of the new codes and regulations in general and to demonstrate the problems in their implementation. Second, the paper will then go onto examine one specific innovation ¿ the Kimberley Certification Scheme designed to prevent the trade in conflict diamonds in order to demonstrate the asymmetries that exist in current regulatory mechanisms designed to introduce ethical markets. It will do this in particular by focussing on the impact of certification for the diamond sector in Sierra Leone. A key argument in this section will be that whilst this new regime for conflict diamonds aims to transform behaviour through transparency and policing, and whilst it appears to have had some success, it has not in fact transformed the conditions that gave rise to the illicit diamond trade in Sierra Leone prior to conflict. Along with the problems inherent in broader development policy on Sierra Leone this raises serious questions. In particular, whilst there may be little short-term risk of conflict, the planned departure of UNAMSIL, continued regional instability, persistent corruption and the failure to fundamentally transform the nature of the diamond market in
Sierra Leone, all raise question marks regarding the nature (and indeed sustainability) of the peace that is being created.
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Breaking barriers : women in transition : an investigation into the new emerging social sub-group of professional Muslim women in Sierra LeoneTaqi, Fatmatta B. January 2010 (has links)
Sierra Leone is in transition to peace and development, from a previous decade long civil war. Educated Muslim women appear to have a great deal of expression, interest and passion to offer the process. The study investigates the new emerging social sub group of professional Muslim women in Sierra Leone society and explores their views and experiences of identifying and attempting to overcome the burdens of patriarchy, oppression and exploitation perpetrated by religious, social and cultural beliefs. The research and thesis consider in what ways these women and their views ‘fit’ in or challenge society and their perceptions of the potential they have as models to impact on the lives of Sierra Leonean Muslim women nationwide. Using feminist influenced research practices in order to focus on the stories and voices of these women, the study contributes to the growth of knowledge related to the emergent changing roles and perceptions of Muslim women in present day Sierra Leone. This qualitative and interdisciplinary research develops a critical focus and deliberately combines literary sources in an informative context, with feminist research methods of interviews and focus groups on issues of gender equality and empowerment. Through the interviews and focus group discussions conducted, the research portrays the perceptions of the emerging social sub group of professional Muslim women, a cross section of grass-root Muslim women and a selection of male Muslims regarding empowerment, knowledge, culture, independence and oppression. These are also illustrated as the ways the participants embrace the concept of feminism and adapt it by drawing on their Sierra Leonean, Islamic, cultural and social traditions. The research examines the various ideologies that stifle the growth of Sierra Leonean Muslim women from their perspective and it analyses the strategies used by the professional women to tackle the oppressive and repressive customs and stand up against patriarchy. It was discovered through the findings that the research gives an insight into the determination and the conviction of professional Muslim women in advocating for social change and in making their voices heard. As an outcome, it is evidenced that this emerging social sub group of Muslim women appear to be inspiring self-development moves and changes not only among the uneducated grass-root majority, but in the fold of their Muslim men-folk, resulting in a visible impact of self development and self empowerment among Sierra Leonean Muslim women.
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The place of African traditional religion in interreligious encounters in Sierra Leone since the advent of Islam and ChristianityConteh, Prince Sorie 30 April 2008 (has links)
This study which is the product of library research and fieldwork seeks, on account of the persistent marginalisation of African Traditional Religion (ATR) in Sierra Leone by Islam and Christianity, to investigate the place of ATR in inter-religious encounters in the country since the advent of Islam and Christianity.
As in most of sub-Saharan Africa, ATR is the indigenous religion of Sierra Leone. When the early forebears and later progenitors of Islam and Christianity arrived, they met Sierra Leone indigenes with a remarkable knowledge of God and a structured religious system. Successive Muslim clerics, traders, and missionaries were respectful of and sensitive to the culture and religion of the indigenes who accommodated them and offered them hospitality. This approach resulted in a syncretistic brand of Islam.
In contrast, most Christian missionaries adopted an exclusive and insensitive approach to African culture and religiosity. Christianity, especially Protestantism, demanded a complete abandonment of African culture and religion, and a total dedication to Christianity. This attitude has continued by some indigenous clerics and religious leaders to the extent that Sierra Leone Indigenous Religion (SLIR) and it practitioners continue to be marginalised in Sierra Leone's inter-religious dialogue and cooperation.
Although the indigenes of Sierra Leone were and continue to be hospitable to Islam and Christianity, and in spite of the fact that SLIR shares affinity with Islam and Christianity in many theological and practical issues, and even though there are many Muslims and Christians who still hold on to traditional spirituality and culture, Muslim and Christian leaders of these immigrant religions are reluctant to include Traditionalists in interfaith issues in the country. The formation and constitution of the Inter-Religious Council of Sierra Leone (IRCSL) which has local and international recognition did not include ATR. These considerations, then beg the questions:
* Why have Muslim and Christian leaders long marginalised ATR, its practices and practitioners from interfaith dialogue and cooperation in Sierra Leone?
* What is lacking in ATR that continues to prevent practitioners of Christianity and Islam from officially involving Traditionalists in the socio-religious development of the country?
Muslim and Christians have given several factors that are responsible for this exclusion:
* The prejudices that they inherited from their forebears
* ATR lacks the hallmarks of a true religion
* ATR is primitive and economically weak
* The fear that the accommodation of ATR will result in syncretism and nominalism
* Muslims see no need to dialogue with ATR practitioners, most of whom they considered to be already Muslims
Considering the commonalities ATR shares with Islam and Christianity, and the number of Muslims and Christians who still hold on to traditional spirituality, these factors are not justifiable.
Although Islam and Christianity are finding it hard to recognise and include ATR in interfaith dialogue and cooperation in Sierra Leone, ATR continues to play a vital role in Sierra Leone's national politics, in the search and maintenance of employment, and in the judicial sector. ATR played a crucial part during and after the civil war. The national government in its Truth and Reconciliation Commission (TRC) report acknowledged the importance and contribution of traditional culture and spirituality during and after the war.
Outside of Sierra Leone, the progress in the place and level of the recognition of ATR continues. At varying degrees, the Sociétié Africaine de Culture (SAC) in France, the All Africa Conference of Churches (AACC), the Vatican, and the World Council of Churches, have taken positive steps to recognise and find a place for ATR in their structures.
Much about the necessity for dialogue and cooperation with ATR can be learnt in the works and efforts of these secular and religious bodies. If nothing else, there are two main reasons why Islam and Christianity in Sierra Leone must be in dialogue with ATR:
* Dialogue of life or in community. People living side-by-side meet and interact personally and communally on a regular basis. They share common resources and communal benefits. These factors compel people to be in dialogue
* Dual religiosity. As many Muslims and Christians in Sierra Leone are still holding on to ATR practices, it is crucial for Muslims and Christians to dialogue with ATR practitioners.
If Muslims and Christians are serious about meeting and starting a process of dialogue with Traditionalists, certain practical issues have to be considered:
* Islam and Christianity have to validate and accept ATR as a true religion and a viable partner in the socio-religious landscape of Sierra Leone
* Muslims and Christians must educate themselves about ATR, and the scriptures and teachings of their respective religious traditions in order to relate well with Traditionalists
These are starting points that can produce successful results. Although at present Muslims and Christians in Sierra Leone are finding it difficult to initiate dialogue and cooperation with Traditionalists, all hope is not lost. It is now the task of the established IRCSL to ensure the inclusion of ATR. Islam and Christianity must remember that when they came as strangers, ATR, played host to them and has played and continues to play a vital role in providing hospitality, and allowing them to blossom on African soil. / Religious Studies and Arabic / D.Litt. et Phil. (Religious Studies)
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The place of African traditional religion in interreligious encounters in Sierra Leone since the advent of Islam and ChristianityConteh, Prince Sorie 30 April 2008 (has links)
This study which is the product of library research and fieldwork seeks, on account of the persistent marginalisation of African Traditional Religion (ATR) in Sierra Leone by Islam and Christianity, to investigate the place of ATR in inter-religious encounters in the country since the advent of Islam and Christianity.
As in most of sub-Saharan Africa, ATR is the indigenous religion of Sierra Leone. When the early forebears and later progenitors of Islam and Christianity arrived, they met Sierra Leone indigenes with a remarkable knowledge of God and a structured religious system. Successive Muslim clerics, traders, and missionaries were respectful of and sensitive to the culture and religion of the indigenes who accommodated them and offered them hospitality. This approach resulted in a syncretistic brand of Islam.
In contrast, most Christian missionaries adopted an exclusive and insensitive approach to African culture and religiosity. Christianity, especially Protestantism, demanded a complete abandonment of African culture and religion, and a total dedication to Christianity. This attitude has continued by some indigenous clerics and religious leaders to the extent that Sierra Leone Indigenous Religion (SLIR) and it practitioners continue to be marginalised in Sierra Leone's inter-religious dialogue and cooperation.
Although the indigenes of Sierra Leone were and continue to be hospitable to Islam and Christianity, and in spite of the fact that SLIR shares affinity with Islam and Christianity in many theological and practical issues, and even though there are many Muslims and Christians who still hold on to traditional spirituality and culture, Muslim and Christian leaders of these immigrant religions are reluctant to include Traditionalists in interfaith issues in the country. The formation and constitution of the Inter-Religious Council of Sierra Leone (IRCSL) which has local and international recognition did not include ATR. These considerations, then beg the questions:
* Why have Muslim and Christian leaders long marginalised ATR, its practices and practitioners from interfaith dialogue and cooperation in Sierra Leone?
* What is lacking in ATR that continues to prevent practitioners of Christianity and Islam from officially involving Traditionalists in the socio-religious development of the country?
Muslim and Christians have given several factors that are responsible for this exclusion:
* The prejudices that they inherited from their forebears
* ATR lacks the hallmarks of a true religion
* ATR is primitive and economically weak
* The fear that the accommodation of ATR will result in syncretism and nominalism
* Muslims see no need to dialogue with ATR practitioners, most of whom they considered to be already Muslims
Considering the commonalities ATR shares with Islam and Christianity, and the number of Muslims and Christians who still hold on to traditional spirituality, these factors are not justifiable.
Although Islam and Christianity are finding it hard to recognise and include ATR in interfaith dialogue and cooperation in Sierra Leone, ATR continues to play a vital role in Sierra Leone's national politics, in the search and maintenance of employment, and in the judicial sector. ATR played a crucial part during and after the civil war. The national government in its Truth and Reconciliation Commission (TRC) report acknowledged the importance and contribution of traditional culture and spirituality during and after the war.
Outside of Sierra Leone, the progress in the place and level of the recognition of ATR continues. At varying degrees, the Sociétié Africaine de Culture (SAC) in France, the All Africa Conference of Churches (AACC), the Vatican, and the World Council of Churches, have taken positive steps to recognise and find a place for ATR in their structures.
Much about the necessity for dialogue and cooperation with ATR can be learnt in the works and efforts of these secular and religious bodies. If nothing else, there are two main reasons why Islam and Christianity in Sierra Leone must be in dialogue with ATR:
* Dialogue of life or in community. People living side-by-side meet and interact personally and communally on a regular basis. They share common resources and communal benefits. These factors compel people to be in dialogue
* Dual religiosity. As many Muslims and Christians in Sierra Leone are still holding on to ATR practices, it is crucial for Muslims and Christians to dialogue with ATR practitioners.
If Muslims and Christians are serious about meeting and starting a process of dialogue with Traditionalists, certain practical issues have to be considered:
* Islam and Christianity have to validate and accept ATR as a true religion and a viable partner in the socio-religious landscape of Sierra Leone
* Muslims and Christians must educate themselves about ATR, and the scriptures and teachings of their respective religious traditions in order to relate well with Traditionalists
These are starting points that can produce successful results. Although at present Muslims and Christians in Sierra Leone are finding it difficult to initiate dialogue and cooperation with Traditionalists, all hope is not lost. It is now the task of the established IRCSL to ensure the inclusion of ATR. Islam and Christianity must remember that when they came as strangers, ATR, played host to them and has played and continues to play a vital role in providing hospitality, and allowing them to blossom on African soil. / Religious Studies and Arabic / D.Litt. et Phil. (Religious Studies)
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Investigating the Inclusion of Ethno-depoliticization within Peace-building Policies in Post-conflict Sierra LeoneCole, Matilda 01 November 2012 (has links)
Ethno-politicization has been identified as a covert yet pervasive contributing factor in the various outbreaks of violence throughout Sierra Leone’s post-independence history. With the latest round of violent conflict having ended in 2002, the government of Sierra Leone in collaboration with local and international partners is presently engaged in peace-building. That being said, institutionalized peace-building has a considerable but imperfect track record of success. Furthermore, the intricate way in which ethno-politicization is woven into the social-political fabric of Sierra Leone is such that, if not effectively treated, it poses a continuing threat to the stability of the nation. Accordingly this thesis examined the extent to which ethno-depoliticization strategies have been directly incorporated into the peace-building framework. This task was accomplished through the development of a five-point definition of ethno-politicization that is based on the institutional instrumentalist theory. The definition provided an analytical framework used in the interpretation of results from a policy audit and field interviews with representatives of the peace-building architects. The research revealed that within the peace-building framework, ethno-politicization is not directly acknowledged as a real and ongoing threat to peace and stability and hence, a prioritized component of the peace-building architecture. However, some of the policy initiatives contained within the peace-building framework will indirectly result in ethno-depoliticization outcomes. These policy initiatives nevertheless require more rigorous and focused implementation and monitoring to be effective. Accordingly, the study recommends (i) the implementation of the recommendations of the Truth and Reconciliation Commission (ii) a constitutional amendment stipulating ethnic quotas for political party leadership and parliamentary candidates; (iii) the strengthening of civil society;(iv) an intensive nation-wide campaign promoting a national identity and; (v) the strengthening of democratic institutions, which also includes making ethnically-inclusive and ethnically impartial practices within public institutions as part of the performance evaluation of senior public servants.
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Group structure and behaviour in microfinance : empirics from Sierra LeoneSabin, Nicholas Edward January 2014 (has links)
The use of group lending for poverty alleviation is a widespread feature of modern microfinance. The structure of joint-liability credit - if one member defaults the others are held financially responsible - produces a natural tension between a borrower's social and economic interests. This study integrates theory from economics, sociology, and behavioural experiments to address the question, "How do social and economic mechanisms interact to shape a microcredit group's financial behaviour?" The empirical analysis involves an original dataset from a microfinance institution in Sierra Leone. The total dataset includes 7,025 joint-liability borrowers involved in 47,931 repayment transactions from 2005 to 2011. The empirical methods used are diverse: ethnographic fieldwork, GPS spatial analysis, social affiliation survey design, and multilevel statistical analysis of loan performance data. The original work is structured as three distinct papers. In the first paper, I examine social collateral, the formal use of a borrower's relationships as security against loan default. How does a group's spatial structure affect the efficacy of social collateral? Spatial concentration improves a group's economic performance up to a certain level after which the effect reverses and performance declines. The relationship is driven by a social trade-off between ability and willingness to enforce the loan. Further, groups that consist of multiple spatial fragments produce worse performance. Spatially fragmented groups are prone to splitting into social factions. In the second paper, I question what drives the self-selection process of microcredit group formation. The results show that group leaders prefer members with pre-existing social ties, who are spatially proximate, and have matching business types. The preference for socio-spatial factors is likely motivated by reducing the risk of strategic default by group members. In the third paper, I explore how economic cooperation in small groups evolves over years of repeated interaction. Despite the selective retention of better performing groups, average cooperation rates consistently decline, in terms of contribution and effort. Further, variance across groups continues to increase over 30 months of repeated interaction, suggesting that convergence to a stable cooperation rate has not occurred. Given that group lending exhibits many of the factors found to promote cooperation in laboratory experiments, it is surprising to find such a marked decline in this field setting. Overall, this thesis contributes to economic sociology by dissecting the difficult trade-offs between social and economic motives in group lending and offers policy implications for microfinance institutions regarding group formation heuristics, contract design, and loan management.
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African sub-regional organizations in peacekeeping and peacemaking: the Economic Community Of West African State (ECOWAS)Belmakki, Mohamed 03 1900 (has links)
Approved for public release, distribution is unlimited / This thesis will examine the emerging role of a sub-regional organization dealing with peacekeeping and peacemaking missions on the post-Cold-War period in West Africa. This examination will focus mainly on ECOWAS and ECOMOG, its military wing, as the most prominent sub-regional organization in conducting peacemaking and peacekeeping missions in Africa. This thesis will focus on the first generation interventions of ECOWAS/ECOMOG in undertaking peacemaking and peacekeeping missions in Liberia (1990 - 1997), Sierra Leone, (1998 - 2000), and Guinea Bissau (1998 - 1999)), and the second generation of interventions in Liberia in 2003 and in CoÌ te d'Ivoire (2003-2004). This examination aimed at assessing ECOWAS' strengths and limitations and comparing to which the second generation interventions have benefited from the lessons of the first. / Commander, Royal Moroccan Navy
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O cuidado perigoso: tramas de afeto e risco na Serra Leoa (a epidemia de Ebola contada pelas mulheres, vivas e mortas) / The dangerous care: webs of affection and risk in Sierra Leone (the Ebola epidemic tod by women, alive and dead)Pimenta, Denise Moraes 15 March 2019 (has links)
Durante os anos de 2013 a 2016, a África do Oeste, mais precisamente a região do Mano River Union Libéria, Serra Leoa e Guiné-Conacri viveu sob uma das piores epidemias do vírus do ebola ocorridas desde 1976, ano do primeiro relato do vírus no antigo Zaire (atual Congo). Entendendo a epidemia como locus privilegiado para a compressão das estruturas de uma sociedade, podendo descortinar conflitos políticos e desigualdades sociais e econômicas, dediquei-me à feitura de uma etnografia na Serra Leoa, durante 9 meses, momento em que morei em Freetown, a capital do país, e também em comunidades rurais. Na medida em que a epidemia neste país matou mais mulheres do que homens, busquei entender o porquê deste fato. Para tanto, segui as histórias de três mulheres mortas por conta do vírus: Jinnah Amana da comunidade de Komende-Luyama, Isha Tullah de Devil Hole e Fatmata de John Thorpe. A partir de um intenso trabalho de campo, concluí que a maior mortandade de mulheres serra-leonenses estava diretamente relacionada ao trabalho do cuidado dispendido a seus familiares e amigos. Deste modo, a epidemia do ebola na Serra Leoa era generificada, colocando mulheres em risco por conta da pesada responsabilização destas perante a trama de parentesco e afetos. Diante disso, cunhei o termo cuidado perigoso como uma categoria boa para pensar as relações de gênero por detrás da epidemia do ebola na Serra Leoa. Portanto, esta pesquisa segue as narrativas reveladoras de mulheres, vivas e mortas, a respeito do ebola na Serra Leoa. Narrativas estas que apontaram para a impossibilidade de se entender a epidemia do Ebola ou qualquer outro fenômeno social da Serra Leoa - sem se acessar as memórias da guerra civil vivida no país durante os anos de 1991 a 2002. / From 2013 to 2016, the West Africa, more precisely the Mano River Union region Liberia, Sierra Leone and Guinea-Conakry went through one of the worst Ebola virus epidemics since 1976, the year when the virus was first reported in Zaire (now, Congo). Understanding the epidemic as a privileged locus to understand the structures of a society, revealing political conflicts and social and economic inequalities, I dedicated myself to do ethnography in Sierra Leone for 9 months, when I lived in Freetown, the capital of the country, but also in rural communities. As the epidemic in this country killed more women than men, I sought to understand why this was occurred. In this way, I followed the stories of three women killed by the virus: Jinnah Amana from Komende-Luyama community, Isha Tullah from Devil Hole and Fatmata from John Thorpe. From an intensive fieldwork, I concluded that the large number of female death in Sierra Leonean was directly related to the work of the care expended on their relatives and friends. Thus, the Ebola epidemic in Sierra Leone was gendered, placing women at risk because of their heavy accountability to the network of kinship and affections. Faced with this, I coined the term \"dangerous care\" as a good category to think about the gender relations behind the ebola epidemic in Sierra Leone. Therefore, this research follows the revealing narratives of women, alive and dead, regarding the ebola in Sierra Leone. These narratives pointed to the impossibility of understanding the Ebola epidemic - or any other social phenomena in Sierra Leone - without accessing the memories of the civil war in the country during the years 1991 to 2002.
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Peace and recovery : witnessing lived experience in Sierra LeoneTwort, Lauren January 2015 (has links)
A critical re-examination of the liberal peace is conducted to explore the ways in which certain ideas around peace have come to dominate and to be regarded as “common sense”. The foundation of my critique comes in the personalisation of peacebuilding through the stories of people who are the intended beneficiaries of its actions. This thesis seeks to open up and challenge the current measures of success and the location of power by introducing voices and experiences of Mende people located in the Southern and Eastern provinces of Sierra Leone. I have attempted to open up a reflexive space where simple questions can be re-examined and the location of recovery can be seen as a space influenced, shaped and performed in the context of diverse influences. I draw on my personal experience living in Bo, Sierra Leone for two months in 2014 and local level actors' subjective reflections on individual and communal notions of recovery, post-conflict. My findings are reflected in “building blocks” that uncover a partial story of personal perspectives on recovery. The story suggests a de-centred and complex “local” within the existing context and realigns the understanding of subject and agency within peacebuilding. This collection of experiences, stories and encounters reshapes the notion of peace as an everyday activity with the aim of improving well-being on a personal level. It is also a part of the peacebuilding process that exists outside of the traditional organisational lens. My main contribution has been in allowing alternative space(s) of peacebuilding and peace-shaping to have a platform that is not restricted by the confined epistemic “expert” community toward an understanding of “progress” as an experiential and subjective process of recovery. This approach sought to challenge the current site of legitimacy, power and knowledge, and in order to achieve this aim I drew on a new methodological toolkit and the absorption of key concepts from other disciplines such as managerialism and the sociological concept of the “stranger”. My research offers an opportunity to observe and utilise information sourced from the creativity and spontaneity of the everyday lived experiences of Sierra Leoneans and ordinary phenomena connected with this.
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