Karthik Navayan posted a most interesting news story last week exposing the corruption of the upper class land barons in the Indian state of Andhra Pradesh who have deprived the Yanadis of properties that rightfully belong to them.

Yanadi girlHe told his intriguing story on March 26 on his own blog and on the website of Round Table India, a group devoted to providing information about, and a platform for, the Dalits, the so-called untouchable people of the Subcontinent.

Mr. Navayan, a South Asian human rights activist, tells how Tupakula Munemma, a Yanadi woman who gained some fame over three years ago in a failed run for the legislature of Andhra Pradesh, received a package in 2006, apparently by mistake, which contained evidence of people cheating the Yanadi out of land allotments in the Nellore District of the state.

An activist for a local human rights group called the Association for Rural Development (ARD), she took the package to Shaik Basheer, the Director of the organization. The parcel, sent by the Revenue Division Officer, contained land documents for parcels that appeared to have been assigned, under several different government programs, to Yanadi families in the district.

Mr. Basheer proceeded to investigate. He obtained other documents and concluded that many tracts of land had been grabbed by the local landlord caste, the Reddy families of Andhra. Navayan indicates that the well-intentioned attempts of government agencies and Christian groups to help the Yanadi have had little impact on the lives of the people. The Yanadi, he writes, are a scheduled tribe. Some still live semi-nomadically, but most subsist on local hunting, fishing, and domestic labor. Few receive any education.

Mr. Basheer estimated that the Reddies had cheated 127,000 acres of land from the Yanadi. Basheer trained the staff of the organization on how to verify land documents obtained from a variety of official Nellore government sources. The 14 activists from ARD took the materials out to the villages to compare with conditions on the ground. They wanted to find out who had encroached on the lands that rightfully belonged to Yanadi families.

After verifying the issues related to the parcels in question, the activists then began working to reclaim them. The process is involved. They first have to pay a fee to the Mandal Revenue Officer, an official that oversees the needs of the Dalit peoples, and request a document about each parcel.

Then, they pay a much higher fee at another office and request that it send a surveyor to formally identify the owner of the particular parcel of land. The surveyor usually comes after at least 10 different requests, and 10 different payments, have been made.

Once the survey is completed and the parcel boundaries formally declared, the ARD, operating in behalf of the Yanadi family, has to pay another fee to get the Mandal Revenue Officer to issue the proper deed. The ARD, according to Navayan, has so far assisted 1,359 Yanadi families in the district to acquire, or reclaim, lands that rightfully belonged to them. The parcels amounted to 2,031.12 acres. Another 4,737.1 acres is in progress for an additional 1,832 families.

Mr. Basheer, the leader of ARD, built the process slowly, according to the news story. He spent years raising the consciousness of the Yanadis to their rights to land, and developing an awareness of their needs in the minds of Nellore District government officials. He also succeeded in gaining the necessary political support in the district. The politicians have become quite supportive of the process of redressing the wrongs that the Yanadi have suffered.

However, the ARD efforts are not without their challenges. The Reddy groups who are being deprived of lands they have illegally seized have issued death threats against the ARD staff and its director. Navayan indicates that the source of the corruption is in the lower level revenue officers, who have been colluding with the Reddies to divert the land titles. Reddy family members, many of whom employ Yanadi workers, are threatening to stop giving them work and patronage.

Navayan cites several instances of the Reddy intimidation. In Kothapeta village, a Reddy threatened to murder the ARD representative if he continued to work with the Yanadis. ARD activists are in danger but, the author writes, they are not backing down. They have complained to the Superintendent of Police and the District Revenue Collector.

The author concludes that the fight with the land barons of Andhra Pradesh, and particularly the ones in the Nellore District of that state, are not over by any means. But the Yanadi, with the help of the very active social service group, are making progress in getting titles to properties that are rightfully theirs.

The Hutterites will be the subject of the annual Durnbaugh Lectures on Thursday evening, April 19th, and the following day, Friday April 20th, at the Young Center for Anabaptist and Pietist Studies, part of Elizabethtown College in Pennsylvania.

The Hutterites in North America, by Janzen and StantonThe distinguished speaker, Prof. Rod Janzen, will present a talk Thursday evening entitled “The Hutterites in 2012.” It will include a description of fundamental Hutterite beliefs, their history, and the challenges they face today. Janzen is the author of a variety of works about the Hutterites, including an important scholarly book that he co-authored with Max Stanton and published in 2010. He also has written about utopian societies, other communal groups, and about conservative Christian churches such as the Mennonites. He teaches at Fresno Pacific University.

Janzen’s lecture will be Thursday evening at 7:30 in the Susquehanna Room of Myer Hall, on the college campus in Elizabethtown, which is in western Lancaster County, about 17 miles northwest of the city of Lancaster. The talk is free and open to the public. A reception at 5:30 for the speaker and a banquet to follow at 6:00 PM will precede the talk. The cost of the reception and banquet will be $18. Reservations must be made by calling the Young Center today, April 5, at the latest.

Dr. Janzen will continue his engagement at the Young Center with another talk and discussion, titled “Aspects of Hutterite Life: Communal Christianity and 21st-Century Challenges.” He will delve further into contemporary issues that the Hutterites face, such as the nature of their communal lives, some of the conflicts they experience, and their attractions to evangelical Protestantism.

The Friday seminar will include a catered luncheon, which will cost $10.00. Reservations for the Friday seminar, including the luncheon, also need to be made by today. The phone number to make reservations is 717-361-1470.

The work of numerous Kadar in helping ornithological research on South Asian hornbills has inspired them to formally request greater involvement in the overall management of forest resources in Kerala. The Indian Forest Service appears to be favorably inclined to support their initiative.

Kadar womenThe Deccan Chronicle reported last week that eight Kadar communities in the Athirappilly gram panchayat had filed an application to the secretary of the Indian Forest Service. They asked to be designated as the managers and protectors of the forests in their region. They also requested the legal right to collect forest products, something they have done for millennia.

The paper indicated that officials in the forest department support the Kadar, due to their active involvement in existing projects, such as the research on the hornbills, which has been described more fully in earlier news reports. Their assistance in the hornbill research has also gotten them involved in forest plantation work, fire protection, and eco-tourism, all with the support of the forest service.

M. Manikyaraj, a Kadar, said that the law—the national Forest Rights Act—should allow them the rights to manage four forest ranges in the Vazhachal Forest Division: Chapra, Vazhachal, Kollathirumedu and Sholayar. Apparently about 1500 Kadar last week attended a meeting in Thrissur, a major city in Kerala, where they passed a resolution demanding their rights to manage the forest resources.

The full, correct, name of the Indian law is the Scheduled Tribes and Other Traditional Forest Dwellers (Recognition of Forest Rights) Act of 2006. It has been a highly controversial piece of legislation, pitting forest and wildlife protection advocates against those who try to promote the interests of the many tribal societies that live in or near forest lands. The law gives rights to the so-called tribal peoples to lands from which they have traditionally taken minor forest products for their own uses or for sale. It seeks to preserve the rights of the tribal peoples to protect, conserve, manage, settle in, and own forest lands.

An unnamed forest official expressed his support for the Kadar objective. “The main aim of the [Forest Rights] Act is to ensure stability of [the] habitat of primitive tribes,” he said. “We will soon set up an ecological monitoring protocol to prevent excessive exploitation of forest resources.”

Recent hearings conducted by the Truth and Reconciliation Commission of Canada prompted shocking testimony about the horrors of the Canadian residential Indian school system.

Inuit residential schoolNumerous individuals stepped forward to report on the rampant sexual abuses by the officials, priests, and clergy who ran the residential schools to which the Inuit and Metis children, as well as the First Nations kids, were forcibly sent. Canadian aboriginal children were required to attend these schools since the 19th century. Their purpose was to force the children to forget their native languages and ways and to assimilate into the white majority culture.

News stories in Canadian media in recent weeks suggest that the truth and reconciliation process over the past several years may be helping Canada learn about the many abuses that the indigenous children suffered. The youngsters, their children, and their grandchildren continue to experience traumas because of the violence and sexual attacks that some of them experienced at the hands of their teachers. The Canadian government delegated the job of running the schools to the churches, so many of the teachers were Catholic and Protestant clergy.

In June 2008, Canadian Prime Minister Stephen Harper publicly apologized to the Inuit, Metis, and First Nations peoples for the abuses of the residential schools and for the policy of assimilation. The Truth and Reconciliation Commission of Canada was set up “to put the events of the past behind us so that we can work towards a stronger and healthier future,” in the words of the written agreement between the aboriginal groups and the Canadian government. That agreement provides the mandate of the Commission.

The goals of the Commission, articulated by its Mandate, include provisions for acknowledging the existence of the residential schools, providing culturally appropriate outlets for those who want to describe what happened, and facilitating the beginning of a reconciliation process, both in individual communities and in Canada as a whole. Among its other goals, the Commission is to identify sources of information and to create an accurate record of what happened in those schools.

Over 150,000 indigenous children were removed from their homes and forced to attend boarding schools during the previous 150 years or so. The last school closed in 1996. The Truth and Reconciliation Commission is now about halfway through its task of holding hearings and listening to everyone who wishes to testify. The Commission has received statements from 25,000 survivors of the schools. It has held hearings in about 500 communities, where it has consistently heard tales of graphic physical, psychological, and sexual abuse. It has also heard from about 100 people who worked in the schools.

The Chair of the Commission, Justice Murray Sinclair, explained recently that it is not only the children who attended the schools—and their descendants—who suffer from the experience. People who staffed the schools also suffer. “We’ve had teachers come forward to us and spoken to the commission … about how they so hated the experience of teaching in a residential school that they quickly left,” Sinclair said.

The hearing in Duncan, BC, a few weeks ago added more testimony about the horrors visited on people when a superior society decides to forcibly change, and try to abolish, the cultures of minority groups. “Residential schools were nothing but the rape of our people. They were sexual terrorists,” said Louis Moses Lucas at the hearing in Duncan. He said he always thought of the school as nothing more than a jail. About 250 people attended the hearing, many of whom became quite emotional as the testimonies proceeded.

One woman, herself a victim of abuse, told how she had dedicated her life to reconciliation. On her deathbed, her mother made her promise that she would “be the one that could work [for] forgiveness and love,” the lady said. The graphic testimonies about being raped as children can be read in the Canadian news stories.

Only one Commissioner, Marie Wilson, was present at the hearing in Duncan, but she made it clear that everything was being noted for the record. According to a news story on Friday last week, Ms. Wilson said, “It’s important to know that this is difficult for all of us, not just the speakers and those of us who must officially hear it. As Canadians, we still have so much to learn about what happened.”

The TRC released its interim report in February. It is available as a PDF on the Commission website. The report summarizes the work to date of the Commission, as well as of the Inuit Sub-Commission, which has been detailed to investigate the issues relating to residential schools that the Inuit children were required to attend.

The Semai, like many peaceful societies, are trying to preserve the best of their traditional culture while they seek various approaches to modernizing their lives. A crew from the China Central Television (CCTV), the national TV station of the People’s Republic of China, visited Ulu Geroh in Malaysia last week to prepare a story on the ways the Semai are preserving the old and adapting to modernity.

Rafflesia flowerUlu Geroh, a village of about 400 people, has been in the news repeatedly since 2005 due to its successful tourist business. Villagers take visitors to see Rafflesia blossoms, the world’s largest flowers, and the exotic Rajah Brooke Birdwing butterflies where they congregate at wet spots in the nearby forests.

The storyline for the two and a half minute video translates the comments of a rather young looking village man, named Syarni Saavi, speaking about the types of cures offered by the village healer, called a Bomoh.

“I believe my elder villagers can cure me with magical spells, chasing away evil spirits with our traditional ways. With my leg injury such as this, I’ve never been to a clinic, never been to a hospital, only my Atuk can cure me to recovery,” the man said, referring to Bah Aman, the 76 year old village healer who is evidently helping him recover.

We see a villager using a blowgun to shoot a tree squirrel, then some of the famous butterflies fluttering over a forest floor seep. Sani Boh Chidi, who is 20, earns an average of 16 Malaysian Ringitts (US$ 5.00) per day collecting rattans and selling them. But he would like a change in his life. He carries a bundle of bamboo stalks to his house, sets them down and says, as translated by the Storyline, “I like most to stay in the city, because in the city, there are a lot of special things, and we can earn money easily. We can get a lot of things that we like.”

But the final scene provides a contrast. It shows an older villager, Ngah Sidin Hamazah, naked from the waist up, sitting in a village house and telling CCTV about the traditional Semai dances. At 73 years old, he has witnessed a lot of modernization over the past decades. He has been the village chief for 20 years, and he is more interested in preserving the best of the old ways.

The storyline indicates that the guides who take tourists to see the natural places donate most of their earnings to the Village Development Fund, which helps their efforts to protect their forest. The video closes with shots of village children boarding a school bus at 6:00 AM to go to a primary school 11 km away, or a secondary school about 20 km away. The young people hope to be able to get good educations.

China Network Television (CNTV), the branch of CCTV that offers programming for the Web, offered its own variation last week on the visit to Ulu Geroh with a much more effective, longer video. The opening dance, unexplained in the CCTV video, is called the Sewang. It is not performed to welcome guests or to highlight a festival. Rather, it is a dance that calls on the Guarding God for healing.

The CNTV video makes a number of significant points that the shorter presentation skipped. The narrator, who speaks excellent English, says that in addition to earning money from their tourists, the villagers hunt, gather forest products, and practice slash and burn agriculture.

Their homes, made of wood and bamboo, are simple, traditional structures, with the living quarters above ground floors that are inhabited by chickens and dogs. The main floor of each dwelling has one room, which serves as bedroom, kitchen, and sitting room. People eat their food with their fingers, the narrator says, only using utensils to portion out foods when they have guests.

The CNTV production, an interesting, professional video, may not go viral on the Internet, but nevertheless it is a brief, worthwhile examination of the critical issue that faces all traditional societies: how much to preserve old ways and whether to embrace modernization.

Some of the G/wi who have returned to the Central Kalahari Game Reserve have mixed feelings about conditions in the bush, though they don’t miss the alcohol and violence of the resettlement communities they left behind to return to the desert.

San boy near GhanziThe residents of Molapo appreciate the quiet in the CKGR. According to Rebecca, who is in charge of the community while her husband, Roy Sesana, is away, the town of Ghanzi where they had been resettled was very different. There, she says, “they are fighting and drinking. Here there is no noise.” She clearly does not miss the bars, and she appreciates the fact that people can find vegetable foods nearby.

A reporter from AFP visited the CKGR to see how the San people, referred to as “Bushmen” in this article, were adapting to the desert, and how the drilling for water was coming. A woman named Nono was eager for the water to start flowing. “My life is going to change because I’m going to bathe my baby, our clothes, and then our animals will also drink water,” she said.

A young, pregnant teenager confessed to having mixed feelings about the new life in the bush. “It’s the land of our ancestors,” she said, but she admitted she misses the trappings of modern life in Ghanzi—schooling and playing with friends, toys, and dolls. “Here we are in the bush and have to work.”

She admitted to being nervous “because there are witches and spirits.” She also missed the availability of nearby doctors. She couldn’t imagine relying on traditional healers and herbal medicines when she goes into labor. The reporter indicated that the residents want a clinic and a doctor, something that there is little likelihood the government of Botswana will provide, as opposed as they have been to the people living in their traditional homes.

The AFP report describes the lengthy battle, covered by many news stories over the years, between the Bushmen—the G/wi and other San groups—to reclaim their rights to leave the squalid lives in the resettlement camps and to live in their former settlements in the desert. Some of the details the AFP provides are interesting.

The article quotes Matsipane Mosetlhanyane, from of Kikao village, who said that officials at one point told them to stay away from the animals “because this is a tourism area.” He went on to describe his encounter with the Botswana officials.

“First they tried to force me to move, I refused. They ended up getting inside my hut and put my things inside their trucks. Then they moved me from CKGR. They said they were going to develop us.” In December 2006, the Botswana Supreme Court ruled that the government had to stop preventing the San people from returning to their rightful homes.

However, the government did its best to hamper their moving to the desert by refusing them the right to have boreholes for water. The people again appealed to the courts and finally, in January 2011, the Court of Appeals ruled that they could not be prevented, at their own expense, from drilling wells at their communities. So the AFP reporter visited the site of the water drilling next to Molapo.

Wikkie du Plessis, who was operating the drill for the NGO Vox United, which is coordinating the effort, was not having any success. “It’s full of sand,” he said about his work so far. “I don’t know how it got in here. But there is not enough water … It’s a pity, a big pity.” AFP concluded that the San people may have to go on scavenging for water for a while.

People living in the greater St. Louis area will have the opportunity, in two weeks, to help raise funds to support Mbuti education, resettlement, and small business projects in the Democratic Republic of Congo. A charitable organization called the Partnership for Indigenous Peoples (PIPES) International announced on Craigslist that it is holding a sale of good quality items at the Chappel House Art Gallery, in Florissant, MO, on Saturday March 31, with proceeds to help the Mbuti.

Goma refugee campThe warfare that has raged across the eastern section of Congo for many years has severely impacted them. Formerly secure in their peaceful forest homes, and world famous due to the writings of anthropologist Colin Turnbull, few Mbuti are still able to live in their old environment. Most have had to move south to refugee camps near the city of Goma. Their traumas in the refugee camps, and the conditions in them, have been reported in May and September 2010, plus June and September 2011.

The website of PIPES International provides some background about the organization, which is devoted to helping the Mbuti in their struggles to survive and find new ways of life. It indicates that “PIPES International is a Christian nonprofit mission agency that reaches out to the indigenous communities in East Africa in Word and deed.” The current focus of the organization is the Mbuti.

PIPES International works in Mugunga, a refugee camp located a few miles west of Goma, which was described in a news story on June 23, 2011. It operates a small school for about 120 children, and provides a cup of porridge daily for each. It has been able to secure some tents to help protect the traditional leaf houses the refugees have built for themselves. It also has helped the Mbuti launch some small businesses, such as a clay products enterprise, where people make pottery objects for sale in Goma.

The website of the organization indicates it is working to provide better housing for some of the Mbuti families, and it is trying to advocate for the people with government agencies in the country. The website states that it is glad to accept help from people interested in the plight of the refugees.

On October 31, 2011, the Partnership for Indigenous Peoples (PIPES) International filed with the Missouri Secretary of State for a listing as a domestic non-profit corporation. Samuel Mwangi is listed as the Agent of the new corporation.

The phone number and directions to the Chappel House, for people in the St. Louis area who want to help the Mbuti cause by donating objects to the sale, may be found on the art gallery’s website.

A few days ago, Duane Stoltzfus of Goshen College delivered a lecture describing the way the American Army in 1918 tortured two Hutterites to death because they refused to fight. This story of American extreme human rights abuses highlights what can happen when a majority society refuses to tolerate the peacefulness and nonresistance of a minority group.

Duane StoltzfusDr. Stoltzfus, Professor of Communication and Chair of the Goshen College Communication Department, presented his paper “Standing in Chains at Alcatraz: When the Hutterites Were Called to War” at Bluffton University, in Bluffton, Ohio, on February 28th. He delivered the lecture again at Goshen College, in Goshen, Indiana, this past Monday, March 12th. He followed the Goshen lecture with a slide presentation on March 13th. The lectures were part of the annual C. Henry Smith Peace Lecture series.

The story that Prof. Stoltzfus told about the Hutterite martyrs is quite sad, but instructive. John Hostetler’s book Hutterite Society provides a similar account to the detailed report about the Stoltzfus lecture that appeared in a Bluffton paper. Four Hutterite men—Jacob Wipf and the three Hofer brothers, Joseph, David, and Michael—were required by law to report to Fort Lewis, near Tacoma, Washington, for induction into the U.S. Army. On the train ride out to Fort Lewis, in May 1918, they were attacked by soldiers, who cut their hair and beards. When they arrived at the fort, they told the military authorities that they would not fight.

Their commitment to peacefulness was founded on their belief in nonresistance. They would not serve in the armed forces. Their faith required them to follow to the letter Christ’s injunctions in the Sermon on the Mount. They had to turn the other cheek in all encounters. They could not resist evil, hence the term “nonresistance.” After America entered World War I, other pacifist groups also refused to fight, despite the pro-war hysteria sweeping the country.

But some of them, such as many Mennonites, were willing to serve in support roles, as ambulance workers or other kinds of helpers to the armed forces, just so long as they did not have to carry rifles or fight in the trenches. Not the Hutterites. Their consciences, their beliefs, would not permit them to even don uniforms or accept orders.

At Fort Lewis, the four men refused to even sign registration papers. As a result, they were sent, for two months, to the guard house at the fort, steadily refusing to compromise their beliefs. Then, they were sentenced to 37 years in prison. The guards shackled them and took them to Alcatraz, the infamous prison island in San Francisco Bay.

There, they still refused to put on uniforms. Guards gave each man a uniform and told him he would remain in solitary confinement, in a dark, filthy dungeon, until he died. For four days they had to sleep on the cold, wet concrete floor wearing nothing but light underwear. They were fed half a glass of water each day but given no food. The guards tied their arms and hung them from the ceilings so they could club them more easily.

After five days, the guards released them for a short time from the dungeon, but when they emerged, they had so many insect bites and eruptions on their skins that they were unable to put on their own jackets. During the next four months at Alcatraz, they were allowed only one hour per week of outdoor exercise, on Sunday afternoons. They continued to refuse to obey any orders.

Army officials decided to transfer the four men to another military prison, at Fort Leavenworth, Kansas, north of Kansas City. Six guards shackled the men and took them by train to Leavenworth. From the train station, they prodded them with bayonets through the streets to the prison. There, the guards required them to remove their clothing and forced them wait for a couple hours until they were allowed to put on prison garb.

The next morning, the four again were required to stand outside in the cold. Finally, two of the men, Joseph and Michael Hofer, collapsed. The guards took them to the prison hospital and put the other two, David Hofer and Jacob Wipf, on a starvation diet in solitary confinement. They forced those two to stand nine hours each day, then tied them up so their feet were barely touching the floor.

However, according to Hostetler’s account, Wipf was able to get away briefly and send a telegram to the wives of the two men who were seriously ill, telling them what was happening. Stoltzfus said that prison officials notified the wives. Due to mix-ups on the train line, it took the women two days to reach Leavenworth. Their husbands were nearly dead when they arrived at the prison hospital late at night on the second day. They were not allowed to see them.

The following morning, when the two wives arrived at the hospital, they learned that Joseph Hofer had died during the night. The guards even refused to allow his widow to see her husband’s body. She pleaded with the colonel in charge and he finally relented. Mrs. Hofer found Michael’s body in a casket, dressed in the military uniform that he had refused to wear while he was alive.

Two days later, Joseph Hofer also died. The two wives, with David Hofer, the third brother, accompanied the two caskets back to their home colony. Wipf remained in solitary detention, though Secretary of War Newton Baker quickly ruled that chaining prisoners so they would have to stand in the jail was no longer permitted. Wipf would remain in prison until April 1919.

The word of what had happened quickly spread through all the Hutterite colonies in the United States. The U.S. Army had tortured two men to death because they refused to fight. The Hutterites began to sell their colonies and move north to Canada, where they had been assured they would be welcome. Where they would not be forced to fight in the Canadian armed services.

Professor Stoltzfus concluded that the experience of torture was not a simple one of good versus evil. The nasty experience did teach Americans that they needed to do better, he argued, to more effectively respect the freedom of religion of minority groups.

Keepu Lepcha runs an orphanage in a large facility in Gangtok, the capital of Sikkim, at which about 75 Lepcha children are staying and getting an education. The Lepcha Cottage, as she calls it, is Ms. Lepcha’s way of trying to help her people.

Children at Lepcha CottageThe 72 year old woman, who has never been married or had children of her own, is concerned about the future. “The Lepcha community is a dying race. Illiteracy and alcoholism are big problems,” she says. “A lot of children have lost both their parents due to alcoholism.”

Her orphanage also takes children whose parents are both alive, but who are too poor to provide an education. She is committed to combating the decline of the Lepcha population. According to an article in IBNLive last week, their numbers have diminished to about 45,000 people. They once dominated Sikkim, but they are now a small minority population. IBNLive is an important English language news channel in India.

Keepu herself did get an education. While working in the education department, she was depressed by the plight of some of the Lepcha people. “Being a Lepcha myself and having seen the poor condition in remote areas, I felt I should definitely do something for the survival of the community,” she said.

She inherited a large home in Gangtok and decided, in 1988, to establish an orphanage in it, initially for 22 children. The Rs60,000 (US$1,200) needed to operate the facility every month comes from her own pension plus other donations. She says that she could never have helped so many children if she had had a family of her own.

A graduate 20 years ago from Lepcha Cottage, Fursong Lepcha, came to the facility when she was only six years old. Now a teacher and a mother herself, she owes everything to the home where she was raised. “My own mother who gave birth to me is in the village. But my real mother who gave me knowledge is Miss Keepu. I give this credit to Miss Keepu,” Fursong said.

Keepu quickly developed a dream of expanding her orphanage into a school, and that came to pass in 1996 when some European tourists provided financial support. Her dream now is that the orphanage and school will be able to continue after she is gone. She hopes the children who have been raised and educated there will help keep it going.

The IBNLive article is accompanied by a two minute video filmed at the school, with good English narration, showing Keepu interacting with “her” children. A lot of additional information is provided on the Lepcha Cottage website, which includes suggestions for those interested in helping support Lepcha children.

A depressing story early last March about a three year old albino Fipa boy being kidnapped from his grandmother’s home near Lake Tanganyika in Tanzania had a surprising, but happy, ending last week. The little boy was found safely, though the news had not gotten out for a year, probably to protect him.

Lake Tanganyika shorelineThe story last March was that the three year old boy, Juma Kapeta, was playing with his five year old sister, also an albino, in the yard of their grandmother’s home with other children in Itunya village, the Mapanda District of Rukwa Region, near the shore of Lake Tanganyika, when an unknown person approached. He beckoned Juma over, then grabbed him and fled.

Albinos carry a high value in some parts of Africa due to the sale of their body parts for witchcraft purposes. The grandmother was not monitoring the play of the children. The absence of the little boy was not noticed by the other children, and it was not reported until evening, according to last year’s story, when the parents returned. The police mounted an intensive search along the shoreline of Lake Tanganyika, reportedly without success.

A news story last week from Tanzania updated what had happened subsequently and provided the happy ending. It also gave details that were not included in the earlier story. Apparently Juma, and his older sister Wande, were living with their grandmother when the incident occurred.

According to Ms. Naomi Nko, the Mapanda District Education Officer, the searchers ultimately did find Juma in a wooded area along the lakeshore during their intensive search. Police were joined by villagers and members of the Tanzania People’s Defense Forces in the effort. The boy was found in a heavily forested area not far from Itunya. He was taken to the hospital, where he was found to have malaria.

He also had a variety of small cuts on his skin, probably from a razor blade. Such cuts are made by traditional healers and witchcraft practitioners. According to Ms. Nko, “we believe that whoever had abducted the child was scared by the scale of the search. The search party was huge. It scoured the entire area along the Lake Tanganyika shoreline.”

Ms. Nko indicated that the little boy and his older sister were too young to go to school, so they were removed from the home of the negligent grandmother and placed at the St. Martin de Pores orphanage in Sumbawanga, where they could be more closely protected.

The whole story reached the attention of the media last week when the wife of the Vice President of Tanzania, Mrs. Asha Bilal, accompanied by the Rukwa Region Commissioner, Ms. Stella Manyanya, visited the orphanage for a tour. Juma was one of the residents lined up to shake hands with the visiting dignitaries. His sudden appearance in his secure shelter brought many curiosity seekers to see him and to enjoy the happy ending to the story.