Union News

Join us!

Join EEIULIST!

New Links

Brochures

Chapters

Resources

Fellows

Members

Sponsors

Letters and Discussions

Constitution

Contact

Disclaimer

End of Year Report, 2008

Promoting a Humanist Convention

The year is coming to an end and at this time we are faced with immediate decisions to evaluate our progress as a unit, as a regional organ and as an element of the best theory of green politics, we must see to it whether eco ethics is developing or are we embedded in state centric mentalism.

The year 2008 has been a wonderful interception for the EEIU East Africa Initiative and we have been blessed with greater projects that have initiated our youth organ, the On Campus group. We have entered into practice with the Young Diplomats Forum at the United States International University, and our key goal is to promote environmental research, ethical journalism and debate the best theories of conflict management. This follows in line with our regional outlook and the nature of East Africa as a regime. We have Somali involved in steady conflict, Sudan struggling to adjust with diplomacy and Congo bubbling with instability. All these are situations that we will involve the student fraternity at EEIU Nabuur to debate and structure, in history, a thesis that will best be formulative of adequate policies for better governance, yet, upon reflection, eco ethical.

The best news is that our leader has been added to the group of distinguished fellows at the EEIU. Mr. Adhengo Boaz has struggled with expertise, directive and progress to become the youngest appointee to the distinguished status of EEIU Fellowship. As such, the Leah Foundation responded by sponsoring his yet to be published research on "Climate Change". We have celebrated the Secular Art Contest in October, have participated in World Philosophy Day 2008 facilitation at the Hilton Hotel, Nairobi, and, we are preparing for the East African Humanist Convention 2009 to be hosted by our partner organisation, the Uganda Humanist Association who are promising to coordinate the EEIU East Africa projects in Jinja and Entebe after the convention. In this convention, we will discuss issues ranging from secular education, climate change, ecofeminism, green diplomacy and humanism. We will champion for conferencing on ecological issues and we are glad that the International Humanist and Ethical Union have ventured into the situation in East Africa, offered a partnership in condition of mutual ethics.

In addition to the list of successes, we, as EEIU Nabuur have managed to stage the first ever Eco Ethics Festival in the Kenya, organized in joint support by the Ministry of Foreign Affairs (Kenya) and the Kijani Trust. We have managed to democratize the responsibility of environmental management, such that it is now a preserve of everyone in Kenya. We hope to implement this philosophy in our regional pursuit.

Lastly, there are existing plans by the Leah Foundation to establish a primary school that will teach pupils issues of the environment as a core subject, based on humanist directive and maintaining the secular strife of living. We will endeavor to elaborate on our "Declaration for Eco Ethics" as much as campaign for support on our "Affirmation as EEIU Nabuur". The year 2009 seems bright, tight with upcoming publications and we urge more members to join up. We will be staging seminars in better parts of Kenya and we will be elaborating on the defining character of EEIU as a professional organisation. It will also be the year of distributing the first ever EEIU Book in history of the Nabuur chapter, this will be done freely to secondary schools and community organisation. Hope to meet all of you ecological enthusiasts and hope to give you induction on "eco ethics".

Mrs. Grace Rawago, Ph.D. is the Director of Communication and Development at the EEIU Nabuur, she is also the Director of Programs at the Leah Foundation and a practicing consultant with the Ministry of Fisheries (Kenya).

Report, November 2008

EEIU NABUUR ON CAMPUS: United States International University - Africa

With the ongoing efforts to promote the development of EEIU business as our fundamental priority on campus, we have, through public demand, decided to elaborate on the key aims of Eco Ethics International Union as described by Prof. Otto Kinne (10/15/2002):

1. Discuss, further develop and implement eco-ethics concepts and thesis
2. Found and develop local EEIU components in all parts of the globe
3. Invite interested people to join as EEIU Members,
4. Inform and motivate decision makers, the general public and the media, and ask for moral and material support.
5. Teach eco-ethics, especially to children at home, to pupils in schools and to students at Universities. Only if we succeed in bringing eco-ethics to the minds and hearts of the young generation, can there be hope for approaching EEIU aims, including long term equilibrium between nature and modern human societies.
6. Seek sponsors and solicit donations.

These six objectives best explain the enormous task that we have as a union for eco-ethics, it best explain how hardworking we are becoming in educating the world by saving the leaders who advocate for these eco-ethics concepts. By participating in their strife!

Prof. Otto Kinne explains that life on earth has evolved and exists in ecosystems. Healthy ecosystems are the prime prerequisite for the continuation of life as we know it. That dynamic forces of ecosystems control creation, maturation and death of all forms in which life manifests itself. In ecosystems, everything changes, everything flows. In contrast, traditional ethics tend to resist change and to be static; in addition, they are one-sided and focus on a single life form among millions - Homo sapiens.

To be able to meet the immense tasks confronting modern humanity, we need a new ethical concept - a construct that extends beyond the narrow and self-centered world we have built for our immediate ends. We need a construct that can grow, adapt and mature in concert with nature and humanity and that is open to change, development and critique.

We are later on informed of the six theses of eco ethics

1. We must establish a new balance between our modern ways and those of our ecosystem; unless we re-establish compatibility between nature's metabolic patterns and those of the human population.
2. We must obtain and teach ecological thinking; to insist on accepting human responsibility for other ecosystem components.
3. We have to define what is beneficial, good, and what is detrimental, bad, for the development of our economic systems and their ecological bases. And we have to decide how we can best enhance such good and reduce such bad.
4. We need to develop and o enforce new rules, such as self-restriction, modesty, responsibility, honesty; to formulate aims, such as peace, dignity, justice, human rights; to further ideals, such as virtue, altruism, love.
5. The role of our species in nature must be critically re-discussed and re-defined without bias.
6. We need to find out if time is on our side, amidst challenges of war, hunger, diseases, poverty and misery of millions of people. What energy and will power is available to respond to the challenges discussed above.

In view of these challenges and in need of developing the six thesis identified above, we need to have a common stand, we need to have a declaration for eco ethics, we need to have a statement of principles, we need to be affirmative. We will do this while maintaining our objectives as a secular group within EEIU. We will do it as Project Nabuur Initiatives.

It is on this note that we have decided to organize for a road trip into the rural areas of East Africa; we have identified four strategic zones, that is, Mt. Kenya, Diani Beach, Bondo and Arusha. The bus will begin its journey from Bondo towards Mt. Kenya then Diani Beach and finish in Arusha. This trip is supposed to take two weeks and will involve academic activities, recreation and mostly, it will be a tour of our ecology. A trip to analyze the scope of eco ethics in Kenya and Tanzania.

We will have two sets of students, ten from the University of Nairobi and eighteen from the United States International University. It is on this trip that we will make our first declaration on Eco Ethics:

"As secular humanists, we believe in the central importance of the value of human happiness here and now. We are opposed to absolutist morality, yet we maintain that objective standards emerge, and ethical values and principles may be discovered, in the course of ethical deliberation. We area committed to the uses of the rational methods of inquiry, logic and evidence in developing knowledge and testing claims to truth. We believe the scientific method, though imperfect, is still the most reliable way of understanding the world. Hence, we look to the natural, biological, social and behavioral sciences for knowledge of the universe and man's place within it. We appreciate the great benefits that science and technology can bring to humankind, but we also recognize the need to balance scientific and technological advances with cultural explorations in art, music and literature."

The affirmations of Eco Ethics as debated by the organs managing the Institute for African Ecology and Philosophy, bring to the fore, both humanistic and ethical cooperation in the development of ethical constructs, best understood as eco - ethic:

1. We submit that rational inquiry can help us to develop and test ethical principles, moral values, social policies and thus can contribute to human well being.
2. We do not believe in absolute dogmas or creeds, whether set in stone or proclaimed as official doctrine.
3. We emphasize education, the cultivation of critical thinking and reasoned persuasion as the best means of achieving a social change.
4. We prefer the art of negotiation, compromise and the peaceful resolution of conflicts to violence or force.
5. We believe that the preciousness and dignity of the individual person is a central humanist value. Thus, individuals should be encouraged to realize their own creative talents and desires. We reject all religious, ideological, or moral codes that denigrate the individual, suppress freedom, dull intellect, and dehumanize personality. We believe in maximum individual autonomy constant with social responsibility.
6. We call for daring and innovative proposals to maximize human progress on the global scale. The disparity between the affluent and underdeveloped sectors of the planet is an urgent problem today as in the past. The developed world can help to overcome it in part by providing capital, technical aid and educational assistance. We vow to incorporate the precautionary principle into our decision making processes at all levels. (Cairn 2003)
7. We affirm that moral values derive their source from human experience. Ethics is autonomous and situational, needing no theological or ideological sanction.
8. We deplore the division of humankind on nationalistic grounds. We have reached a turning point in human history where the best option is to transcend the limits of national sovereignty and move toward the building of a world community in which all sectors of the human family can participate e.g. Eco Ethics International Union.
9. We acknowledge that we are part of a living continuum and that participation in the destruction of this continuum is self-destruction. (Cairn 2003)
10. We vow that cultural, disciplinary, special interest and the like will not compromise our eco-ethical standards.

Literature Cited:

1. Otto Kinne (2002) Eco Ethics Further Developed: text 01.05.2002, EEIU Brochure, Oldendorf/Luhe, Inter - Research.
2. Paul Kurtz (2004) Affirmations: Joyful and Creative Exuberance. New York, Prometheus Books
3. Paul Kurtz (200) Humanist Manifesto 2000: A call for a new planetary Humanism. New York, Prometheus Books.
4. John Cairns Jr. (2003) Eco Ethics and Sustainability Ethics, ESEP Book 2, Oldendorf/Luhe, Inter - Research Available at (http://www.int-res.com/journals/esep/esepbooks/CairnsEsepBook.pdf)

The University of Nairobi administration block that houses the new on campus office for EEIU Nabuur.

The University of Nairobi Multipurpose Hall, where we had our second on campus outreach.

Panelists at the meeting of Kenya Young Greens, being moderated by Mr. Douglas Arege, Chair of the EEIU Nairobi Chapter. (collaborating for On Campus)

The new library facility at the Institute for African Ecology and Philosophy.

Reading spaces at the just finished construction, a Project Nabuur Initiative.

Article, October 2008

Impact of Climate Change Policies on Africa's Development Concern (pdf, 150k)
by Boaz Adhengo

Center for Inquiry Office in Kisii - promoting eco-ethics among youths!

Outreach

Meeting

Teaching

Report, October 2008

Empiricism and Enlightenment

Environment as a Source of Knowledge Necessary for Ethical Construct

The term enlightenment refers to a unique set of ideas and ideals that came to fruition in Europe in the seventeenth and eighteenth centuries. It began with Bacon, Descartes, Locke and other philosophers who sought a universal method for establishing knowledge. They looked to science as the model for knowledge and debated whether reason or experience was most important.

In his influential essay "What is Enlightenment?' (1786) Immanuel Kant, a key figure of Enlightenment, sought to define enlightenment as follows:

In this article, I intend to explain poverty as an effect of something, as an end that is caused by a certain influence within the environment or ecosystem if you wish. By causality, we mean the influence of one phenomenon on the other and the need of the other for it, in order that the other exists. Thus many relations lead to major inequalities within gender which makes economic policies viable for blame when poverty lines become inhumanely defined.

A distinguishing characteristic of sub-Saharan African economies is that both men and women play substantial economic roles. Much of Africa's economies are in the hands of women - agriculture and the informal sector in particular. But women in Africa have less access to productive assets, including land, and to such complementary factors of production as credit, fertilizer and education. Women farmers in Kenya receive only 1 percent of total credits to agriculture, but they (traditionally) do most of the work. This has reduced their incentives to pursue productive income-earning opportunities despite the increasing evidence that income earned by women is more likely to be used productively for family needs; food, clothing, health and education.

Province case studies throughout Kenya - and emerging macroeconomic analysis - consistently show that gender based inequality acts as a constraint to growth and poverty reduction. They point to the patterns disadvantaged women face; compared with men, in accessing the basic assets and resources needed to participate fully in realizing Kenya's growth potential. Gender differences in access to assets limit the options of women farmers; differences in labor remuneration lead to conflict and differences in labor productivity limit economic efficiency and output. Development is therefore about improving the quality of people's lives and expanding their ability to shape their own futures. This generally calls for higher per capita income via economic growth, but it involves much more. It involves more equitable education and job opportunities, greater gender equality, better health and nutrition, a cleaner, more sustainable natural environment, a more impartial judicial and legal system, and broader civil and political systems. Empirical evidence shows that Kenya is approaching attainment of these requisitions, however, the experiences of last year (2007) shows that the pace and patterns of growth have varied; adding to the uncertainity of developmental outcomes. There is a need for free and stable governance which empowers people to do what is best for themselves by providing basic infrastructures. Agriculture remains the bedrock of trade for all Kenyans yet it is the most mismanaged activity.

There is a growing conviction that industrial agriculture, far from being the saviour of a hungry nation, is headed instead for bankruptcy. Farmers put more energy into the ground than they take out and mine more nutrients from the soil than they replace. How is this sustainable? We all subsidize agriculture indirectly with our health and the health of our ecosystems. Kenya, like much of the world, has swallowed the lies of the industrial agriculture hook, line and sinker; convectional cash crop farming cultivated under colonialism remains firmly rooted today. The hidden costs remain hidden. Where is our enlightenment?

Throughout most of our history, the human population grew very slowly. Groups could respond to population growth by broadening their geographic range and exploiting wider ranges of foods. This enlargement of the resource base may have been necessary because past overhunting had exceeded the carrying capacity of large game animals, essentially destroying this resource and making the exploitation of other resources necessary.

Perhaps before the colonial era, the potential for territorial expansion was largely exhausted. Thereafter, population growth took place in tightly bounded territories. The new food resources were not adopted simply because they had been discovered but because population had no choice but to exploit them. What was once considered the invention of farming is now more often interpreted as a result of increased demand for resources. Could eco-ethics pragmatize in the same duality, as did farming. This new technology that was presumably forced, not invented.

Demand involves not only need but also the ability to pay or earn; which can be and often is denied to the poor. When society stratifies, then the poor no longer exert economic demand for food. They must provide little incentive for technology to improve, so that technological innovation becomes a variable independent of population size. But again it is this poor class that impacts more on any given environment.

All people should be socially responsible, and not just because any authority - humanist or religion - ordains it. They should be responsible because, pragmatically, their own lives are prolonged and made more emotionally satisfying when they acknowledge and support the dignity and significance of their lives and the lives around them. We must know the foundations of environmentalism in order to understand just what sort of knowledge it represents. It is also important to know this when contesting ideas with such people as creationists. Today in Kenya, democracy is in its practical perception. But in all, basic problems continue to flourish, to bring controversial issues to the fore. The environment has long been regarded as a commodity yet a sustainable economy is defined as one that provides for present needs without jeopardizing its ability to supply generations far into the future in much the same way. To reduce human impact on the environment, the short-term remedy is to reduce consumption, particularly forms of consumption that have especially harmful effects.

Our population is growing faster than ever before, with more than half the annual increase due to inward migration. A problem arises of a low capacity of able bodies to work in industries and trade. We also note that a nation has a right to control the number of people who can immigrate to it. If a nation faces massive overpopulation, or if certain regions of that nation face massive overpopulation, national sovereignty allows government to restrict the number of people who can cross the border. One nation is not required to pay for another's lack of family planning, corruption, political instability or failure to achieve an equitable distribution of public wealth by absorbing thousands of citizens from that other country. Kenya cannot solve the dilemma of its aging population by increasing inward migration from beyond its borders. Mass immigration is no solution for two simple reasons: first, young newcomers who settle will in time also grow old, second: very large influxes will mean that people are not getting satisfied with sex. The facts are simple, in most parts of Kenya; people are having fewer children and living longer.

Demand involves not only need but also the ability to pay or own; which can be and often is denied to the poor. When the society stratifies, then, the poor no longer exert economic demand on food. Today, as long ago, the problem of food is one of demand, not supply. It is obvious that the world has adequate potential to grow food.

Despite world hunger, Kenyan farmers are going out of business or being subsidized not to grow food. Grain rots in storage often literally within sight of hunger. The problem is the lack of demand: if the poor had money to buy food, markets would respond and Kenya's technology would change or be applied fully. Today's problem is not about politics or technology as much as it is about ecology (ie. the farmers are overusing the land nutrients at a pace that they fail to replace, this emphasizes more ecological problems like desertification, lack of disaster management techniques, famine and etc.).

When starvation occurs, it is not due to agriculture and the limited carrying capacity of the country but to politics. To be more precise, there are two sorts of starvations: little and big. In the little ones, natural disasters beset a few thousand unfortunate people i.e. kilifi district as a good example, creating short-term emergencies. Then the special projects ministry rush them supplies. If the local authorities are any good, the supplies actually get to those who need them and lives are saved especially in Wajir, when the latter is disrupted by corruption it is the 'big' type of starvation.

Since 2001, the fertility rate of nature-born Kenyans has averaged 10 percent below replacement level. Immigrants have averaged 30 percent beyond replacement level over the same period. We have more influx from the horn of Africa than this researcher (Boaz Adhengo) could explain.

EEIU NABUUR IN MARINGO

When tracing time of experience through the Maringo community, it has a long transcendent of explanation. A story of development, a story of shame and a story of change. Nairobi City Council is an administrative unit for the Ministry for Local Government. As such, it implements the basic needs of the city. They have been responsible for water, housing, schools, health facilities and community lighting. Maringo community was established by the Nairobi City Council through the housing facilities that were offered at that time. They were cheap and close to the middle class pleasures.

The population of the area is estimated to be 25,000 people, 75% being of 35 years and below. It is highly a youth area. We have one maternity hospital, the only medical facility run by the local authorities. It could be said to have been highly functional, mostly during the late 90s' when most girls were getting babies at the ages of fourteen or sixteen, in an attempt to be married and move away from home. Most of them found themselves back in the community, helpless and a burden to their families. At times we heard of commercial sex workers living within the estate but working in the city. Their children had a responsibility of shinning the light of frustration, exercising their survival experiences. Most of them now at their early thirties confess of eating one meal a day, a meal that was described to be an imbalance diet by doctors of health.

As for educational facilities, they are lacking at large. One nursery school for the whole community, two primary schools and two secondary schools. It is because these schools are lacking in facilities and demanding much more beyond the capabilities of the parents, that most of the children sacrifice their education to relieve the family from continuous repetition on historical suffering. They say like father like son". I don't believe in this...we live in a world full of opportunities, anyone can change for the better."

It is also during the late 90s'that Maringo community broke the provincial record on crime expertise. They claimed the criminals lived within the community but stole from other parts of the district or province at large. When security was intensified in these high class zones, where they were claimed to be attacking, they started seeking immediate ways, ways that are easy and short. We had women being raped, properties being stolen from houses and pedestrians being mugged at broad day light. In 2003, we had issues of car jacking. But it takes two to tangle. The government tried to ease the community by supporting the initiatives that came from within. The crime level has gone down due to mob justice - Burning of Criminals Alive!!

I happen to belong in a school of thought that takes causality as a very serious concept. As such, everything even the social ills have their causes. The only way to solve our problems is to avoid the causes of these problems by providing fundamental immunity from any such symptoms of them. This is what the village will address.

Maringo is a Kiswahili word which means "Showing Off" I dream of a day when the community will appreciate ethics and be proud and not boast about crime technicalities. Burning criminals is not a solution, it is inhumane. It creates fear and paralyses the economic thought, the youth run away and leave their siblings to suffer, and they transfer their crime activities elsewhere. All in all, the problem is not solved.

As a measure of the same, the government at independence upheld the Harambee' ideology, a Kiswahili word which means pulling together of resources. To my findings, the country has the proper policies but the level of corruption frustrates the end result which is felt by the villager at ground. We hope to purify the cup so that we can interact together as molecules of the same quorum. We hope to be involved in the World Philosophy Day 2008 through the Institute for African Ecology and Philosophy

CITY GARBAGE RECYCLERS (EEIU NABUUR EXPERIENCE)

History becomes difficult to be explained when the problems associated with it are reoccurring. I was trying to narrow through the confusing experiences the village has had to face but it seems that the right way to put it is not adequate...

On this tone, and to my understanding, the garbage collection is an activity that traces its involvement to the community, back in the late 90's. the years of revolution, the years of enlightenment. This idea came to the youth after the government limited its municipal budget, the city council estates were to be put on community plan. Sanitation and garbage collection were to be met by the residents and if not, the rent for the houses was to go up. During this time, Maringo village was amongst the dirtiest, amongst the demonstrators of ignorance with most people provoking the city council. Littering anyhow. The initiative was to take control and earn a living. The garbage collection started not from common point but from door to door, each household was expected to pay for a polythene bag that could be collected at the end of the week. It only costs 100KSH (two EURO'S).

This became the village business, all the youth supported the real service, campaigned for more households and soon we were competing with other organisations that operated as specialised companies, amongst them, the BINS LIMITED.

In 2001, about five of the youth enrolled through merits for University education and it was during this time that the idea of making fertilizers and charcoal were thought. An organisation by the name City Garbage Recyclers was registered. At first the residents complained about the smell from the decaying process, they even involved the government. But with advanced training of the youth at the institutions of higher learning, a method was thought of, a method that could limit the smell. A chemical is mixed with the garbage after its sorting. Only food wastes are used. The chemical catalyses the decaying process, such that it takes only two weeks instead of the natural two months. The chemical also assists in avoiding the smell to some extent, but we usually cover the sorted garbage educatively. The fertilizer then created is grinded into powder form after being put to dry, it is then mixed with some soil and packed in sacks ready for distribution. This explanation is not so clear as I warned earlier, but at least the idea is there. I am not covering for business secrets, it is only that am not a specialist in this field of recycling...

For the charcoal, we use waste papers sorted also from the garbage. These papers are soaked in water mixed with the catalytic chemical and allowed to decay. After two weeks, the decayed content is mixed with some saw dust and squeezed in square shapes. They are allowed to dry and packed for selling.

When we dream, it could be about our past experiences or premonitions of the future yet to happen or that will never happen in our life stance. But definitely to live according to one's dream is a different concept altogether. Maringo village has tried to put forth the Issue, Focus and Actions in a way that the neighbours could appreciate and feel closer to them and us in the ground. Ideas are limitless but the actions are regulated towards impossibility due to the finite resources, the deficiency of a developing capacity. Someone has to show the way, someone has to be a model and someone has to put more time. "I HAVE OFFERED TO CARRY THE TORCH, TO LEAD THE WAY!!

Let us create better methods of appreciating our initiatives, let us learn complex tactics that will benefit us in the days to come.

Kenya is a country that has problems of drought and agriculture is the main economic activity. Our vision is that our output from garbage recycling and our efforts of garbage collection could contribute to eradicating the problem of food shortage in the country, if we make better fertilizers and distribute them to these wanting areas, these areas that have farming potentialities. I believe we could make a change. We could cooperate with other villages within the country to face a common dilemma. The food insecurity, land infertility. A dream of change...

Boaz Adhengo

Tree Planting at Ofafa Jericho Secondary School
(Courtesy of EEIU HEUK board which now serves as EEIU Nabuur)

Report, September 2008

STILL STANDING, STILL GROWING

Mr. Boaz Adhengo is Director for Financial Planning for EEIU Initiatives in East Africa and the Chair for EEIU Nabuur Chapter. He is the Chair Emeritus, University of Nairobi Philosophical Society and the founder president to the Institute for African Ecology and Philosophy. He has been active in Eco - Diplomacy and has served as a facilitator for the UNESCO World Philosophy Day Celebrations in Kenya (2003 - 07). Currently he is in - charge of Project Nabuur Initiatives in Kenya and has recently been appointed EEIU Fellow.

1. We believe in the cultivation of moral excellence.
2. We are citizens of the universe and are excited by discoveries still to be made in the cosmos.
3. We cultivate the arts of negotiation and compromise as a means of resolving differences and achieving mutual understanding.
4. We believe in an open and pluralistic society and that democracy is the best guarantee of protecting human rights from authoritarian elites and repressive majorities.
5. We believe that scientific discovery and technology can contribute to the betterment of human life.
6. We believe in enjoying life here and now and in developing our creative talents to their fullest.
7. We believe in the common moral decencies: altruism, integrity, honesty, truthfulness, responsibility. Humanist ethics is amenable to critical, rational guidance. There are normative standards that we discover together. Moral principles are tested by their consequences.
8. We are committed to the application of reason and science to the understanding of the universe and to the solving of human problems.
9. We believe in the fullest realization of the best and noblest that we are capable of as human beings.

These are wonderful principles that could be recommended for practice, by all individuals who care for humanity, its survival and progress. Humanism has been with us, and the concept of self-help is deeply defined within the government policies in Kenya and Tanzania, where individuals are encouraged to be innovative and creative.

Teaching Eco - Ethics with a Humanistic Approach

Humanism as a philosophy recognizes the uniqueness and individuality of persons. This means that creativity, spontaneity and distinctiveness of lifestyles and learning styles must be a cautious part of teacher - pupil transactions. It attributes to man the capability of creating a peaceful, salubrious climate in which the preciousness of human beings is recognized or of destroying himself and others with him. In contrast, humanism stresses happiness, freedom and growth as humanities highest goals. It welcomes joy and beauty. Hence population problems, ecology and interpersonal relations are a crucial part of the new curricular. Thus teacher-pupil transactions should be characterized by mutual respect and acceptance; and recognition of pupils needs for safety, identity, achievement, and differential (or individual) treatment.

Humanism is thus an approach to coalescing psychological knowledge and beliefs about nature of human individuals.

The EEIU NABUUR group has progressed to become the crux of ecological definitions within Kenya and now approaching a competitive role in East Africa through our partner group, the EEIU MOROGORO. The mission for EEIU NABUUR defines the role that this chapter has played and is playing in tourism, education and research, thus I have decided to express, in vivid, the advantages of promoting eco - ethics, more so, through the concept of on campus involvement.

PRAGMATIC ADVANTAGES OF ETHICS AND ECODIPLOMACY²

The recent recordings of a need and developed appetites by the Kenyan public, students and professional negotiators' to be involved in the field of ecology has been a symbol of success. Every member of the East African Community believes that he/she has a role to play in protecting the earth; he/she has a role to play in making others understand the consequences of being ignorant and that we are all ambassadors of peace. We are in a race to promote the best ethical principles and we are all part of humanity.

In our recent record of activities, we have noticed some positive impact in strategies and chapter interests. We have seen increased involvement of our members in discussing managerial concerns, we have seen increased participation by our members in community outreach, and we have seen new members join with innovative ideas, enhance creativity and protect Eco - Ethics International Union by promoting its core values.

EEIU Nabuur On Campus

Effectively September 12, 2008, the EEIU East Africa Initiatives, through its implementing organ, the Project Nabuur Initiatives launched the first ever on campus program in the history of EEIU activities in East Africa. We now have an office for University students willing to promote the EEIU and also, those willing to participate in development of EEIU. The United States International University is the home of the EEIU on Campus project, and it is directed by Ms. Ruth Kithei.

Recently, during the Prof. Freida Brown's Day (Vice Chancellors Birthday), we participated in charitable activities, games and developed a strong membership base of students. We are planning ahead to organizing more events and bringing vibrant minds in discussing better ways of managing the EEIU Nabuur affairs and more so, better ways of making the new project a deep-set reality.

EEIU Nabuur

NOTES:

1. Paul Kurtz is a professor emeritus of philosophy at the State University of New York at Buffalo, the chair of Center for Inquiry Transnational, and editor in chief of FREE INQUIRY.
2. Ecodiplomacy is a concept that has been developed by IAEP in attempt to promote the EEIU concepts as defined by Prof. Otto Kinne. It is currently used in all EEIU Nabuur projects and clubs including the on campus programs.

Dear Friends of EEIU,

We are sponsoring our 1st East African children's art competition and would like to Invite children in any country to enter this contest and learn more about the important role that mangrove forests play in the lives of the coastal communities in particular and for marine life in general.

Specifically we would like you to contact schools and teachers in your areas and provide them with information regarding this contest, and also to act as a liaison between EEIU and the local schools as a resource person regarding mangrove and ecological information. In addition, we would ask you to collect the winners from each school participating within your country, and send the three best entries on to IAEP (Institute for African Ecology and Philosophy) at the above address for the final judging, and possible inclusion in the calendar. We must receive the art work by September 21, 2008 for the 2009 Art Calendar.

This provides an opportunity for participating NGOs to build relationships with teachers and to provide school children with environmental information. Educating children on the importance of mangrove and coastal ecosystems is critical to effecting long term change. Without this information, current generations will grow up placing little value on the environment (as modeled by their parents) unless they are given new eyes with which to see coastal ecosystems and mangrove forests.

We have attached information that is ready to have your name added as the local contact representative and duplicated for distribution to teachers in your country.

Please let us know if we can be of further assistance in helping you implement this exciting educational project in your country. We will send all student winners, participating NGOs and schools copies of our calendar as well. And, the winning students will receive a signed official certificate announcing their great achievement in the 2009 Children's Eco - Ethics  Art Contest by the EEIU fraternity, Chapters participating and the IAEP leadership.

May 14, 2008

ECO-ETHICS FESTIVAL

Dr. Ali Abdullahi, Ph.D is the Former chair for EEIU Nabuur. He is also the Director for the Research and Development Committee for EEIU Initiatives in East Africa. Currently, he is the Co - Chair of the Institute for African Ecology and Philosophy.

Dr. Ali Abdullahi, Ph.D is the Former chair for EEIU Nabuur. He is also the Director for the Research and Development Committee for EEIU Initiatives in East Africa. Currently, he is the Co-Chair of the Institute for African Ecology and Philosophy.

In the recent past, there has been a continuous effort by the NGO's in Kenya to promote environmental ethics, ecological patriotism and more so, ecological development and conservation. The greatest problem has remained the high capacity of Kenyan's to act ignorant.

It is said that the concept of time differs in great detail when defined the Kenyan way, more to say, the African concept of time is really ambiguous. Many claim that Africa is a place where time, as a commodity, is created or produced. And that other continents are the regions where this time is to be bought, utilized or exchanged for the better. I have never understood this superstitious inclination.

The oil companies in Kenya have joined together in a common accord of promoting the environmental management act as defined by the Kenyan constitution. The have put in place, deliberate measures that encourage volunteer participation in this wonderful process of ecological awareness. The event is best termed as "Eco-Challenge".

The most outstanding oil company in this initiative is 'Total Oil' a retail chain that has branches in all economic corners of Kenya. And with the success of the 'Total Oil Eco-Challenge 2007', many other organizations that are non-governmental have adopted the idea, teamed up and joined in the same issue. They have opted for a different way of addressing the problem, they claim that it is not a challenge to promote eco-ethics, they say that as per the motives and moods of the Kenyan population, festivity is a way of life, and it is the best way of passing on information.

The event is now officially recognized as 'Eco-Fest', a word formed from Ecology and Festival.

The Institute for African Ecology and Philosophy has induced a more adorable meaning by magnifying the success of Eco-Ethics International Union on the issues that are currently of great concern to many companies in Kenya. We have therefore agreed that the event, as from July 2008, will be termed, Eco-Ethics Festival.

The outstanding financiers are the Sarakasi Trust, the Kijani Trust, Adhengo Foundation, Nation Media Group, Total Oil, Kenya Shell, Mashariki Motors and the Institute for African Ecology and Philosophy.

We were hoping to secure funds from the Kenya Wildlife Service, but they dismissed our late application, though, admitting that this idea is the best concept in the entire process of eco-challenge to eco-fest. We are now in the great track of exporting the best moral codes in the business of conservation, ecological construction and ethical debate.

We are hoping that the Project Nabuur Initiatives, as dubbed in the United Nations Environmental Programme, will be successful in bringing together volunteers, not for money, but for the purposes of demonstrating commitment to this notion of celebrating the good ethics as practiced by ourselves.

We intend to involve the youth in every way we can. We intend to bring together the various elements of our society through music, dance and art.

We will have musicians, youthful and aged perform on stage. Delivering a message of eco-ethics to our audience. This will be supported in full by my co-chairs in Eco-Ethics International Union. We hope to see the chapters in Nairobi, Mombasa, Kisumu and Central provinces united in a common accord. To represent the concepts and develop the best thesis possible for replication in other parts or elsewhere in our global association, the Eco-Ethics International Union.

FOREST CONSERVATION POLICIES NOT WORKING

The legislation which calls for more community participation in management is the latest victim of post election violence in some parts of Kenya, writes Kennedy Masibo.

The laws established under the Kenya Forest Service Act 2005 to mobilize communities residing within forest areas to assist conservation of forests is facing strong challenges.

The new forests regime provides for participatory forest management while expanding the supervisory role of KFS to local authority and private forests.

The chairman of the National Alliance of Community Forest Association, Mr. Clement Kariuki says in Rift Valley the mistrust among the different communities does not augur well for the role of the association.

The executive officer of the Friends of Mau Water catchment Mr. Jacob Mwanduka says although the idea is good, there are communities within the same area with different interests which leads to conflict. He points out that KFS should not entirely transfer its capacity to protect and rehabilitate the forest to those communities.

On the other hand, Mr. Kariuki argues that a challenge facing the association is insecurity, since when they are in the field, they are not guaranteed of security. That resource mobilization is another hurdle with a great need of funding required to sustain the operations.

It is not also clear how the association will partner with the re-branded system of 'Non-Resident Cultivation' within forest reserves popularly known as the "Shamba System". The system was banned by the government some time back because it had contributed to destruction of forests. The system ban was lifted and a pilot project done in Dundori and Bahati forests in Nakuru North district.

Elsewhere, Koibatek district in Rift Valley province is the leading area with indigenous forest cover in the country as per the EEIU Nabuur findings. The community in this area has not been responsive in assisting the Forest Department in fighting destruction.

Some indigenous tree species found here have a high market demand and are frequently poached by loggers (EEIU NABUUR: 2008). Some of the trees take as long as 50 to over 100 years to mature and have been targeted because of their high demand in the market.

The area, according to Ms. Fauzia Makena, has about 53,000 hectares under forest, which represents 25 percent of the land mass in the district.

Some unscrupulous individuals have in the recent past been involved in destruction of the forest with little regard to its sustainability.

Under the new laws, forest adjacent communities are required to mobilize themselves and form the Community Forest Association, and apply to the Director of Kenya Forest Service to be considered for participation in forest management.

Recently, the European Union donated 150 beehives to the community residing around Lembus forest, to engage in bee keeping to promote conservation.

To ensure that the community does not engage in destruction, according to Mr. Adhengo of the Institute for African Ecology and Philosophy, the company will purchase all the honey the farmers produce for marketing in the country and for export in Europe.

The Lembus Forests Integrated Conservation and Development through Project Nabuur aims at conserving the Lembus forest for future generations and provide sustainable development for the communities living around the forests. The project also aims on emphasizing the Eco-Ethics concepts and thesis as published by Prof. Otto Kinne.

Report, May 2008

A dumpsite in Maringo Estate that EEIU Nabuur is strifing to eradicate through the development of waste management manuals.

Jawabu Youth Project Office in Maringo Teleposta Estate. This is where the youth volunteers in Maringo register for EEIU Projects.

A new dumpsite developing in Ukunda Estate, near our Mombasa Office. Currently, the East African Whale Sharks Trust is working on a collaborative concept that will steer mutual involvement between the community and EEIU Volunteers in general.

A green grocer selling some results from the EEIU Nabuur garden in Maringo.

A student practicing at the Institute for African Ecology and Philosophy, the Maringo Self - Help Project.

An overview of the Mombasa location where our HIV/AIDs project is still ongoing.

Mzee Macharia and a student at the Organic Action Project in Maringo.

Report, April 2008

Visitors from Slovenia, Ms. Natasa Zebovec and Mr. Jerno met to discuss ways in which the EEIU Nabuur Chapter could start a publication that would address University students in East Africa and also air the views of students of ecology but residing in Arid areas of Kenya. We met at the Institute for African Ecology and Philosophy before proceeding to the University of Nairobi. They gave a speech about "Africa's Position on International Policies for Climate Change".

Report, April 2008

ANOTHER WORLD IS POSSIBLE?

Promoting Eco -Ethics remains an international activity and with the cropping up of events as the world social forum, organizations such as Project Nabuur Intiatives can chip in and assist.

In January 2007, our mother affiliate, the Institute for African Ecology and Philosophy participated in great detail to organize the World Social Forum, held in Kenya. There were many ecological enthusiasts from all over, and in record numbers. It was a month when we saw many democratic activities being practiced and we saw many campaigns being put in place. The most astonishing was the 15% Now Campaign delivered by Nobel Laureate Wangari Maathai and Hon. Desmond Tutu at Safari Park. This talk was an initiative to put the African Union in compulsory support for conservation measures and poverty eradication steps.

Ms. Makena also played a key role in representing the Eco -Ethics International Union. She had a stall for Tanzania, show casing agricultural products, artistic works and her publications on the long standing works of Forestry.

We hope that in future, events like World Social Forum, will bring to the fore, a mixed gathering and create a viable avenue for concepts such as Eco-Ethics.

The Institute for African Ecology and Philosophy is in the process of organizing an ecological conference and we hope to achieve a lot.

The EEIU Nabuur Chapter has developed in a complex capacity, capable of assisting with environmental dilemmas and educating others in eco-ethics.

GIANT RODENTS CAUSING MISCHIEF IN CITY ESTATES

Sometimes in 2005 there was jubilation when over 6000 rats were killed during a cleanup of Nairobi's Wakulima Market, popularly known as Marikiti, but many more were reported to have fled to estates east of the city. Now the street wise rodents are said to be fighting back, writes JOSEPH KABIA.

More than two years ago, one of Nairobi's busiest fresh produce markets, Wakulima, was given a rare clean-up, ridding it of tonnes of garbage, killing a record of 6,000 rats and displacing thousands of others which are now said to have acquired an arrogant swagger in Muthurwa, Shauri Moyo, Burma, Kaloleni, Bahati and Buruburu estates - and presenting a perfect reservoir for diseases. The lifespan of a rat is between two to three years.

In Eastlands, the invading rats are now called the Kombo survivors, described as very large and bold. "They have bloodshot eyes as if they smoke marijuana", says Mzee Mburu, a resident of Buruburu. Explaining the bloodshot eyes, a veterinarian says this is the result of a particular gland in the rats eyeball which secrets a red lubricant.

The secretion sometimes gives the appearance of blood, but contains little or no blood. The worst hit are food kiosks, grocery shops, milk bars and butcheries. At Kamkunji, John Kioko, the operator of Soweto Mini Butchery says the rats are so shameless and just like cats, will impatiently wait for crumbs at tables as customers feed.

Most of the food kiosk operators say they have been in business for a long time but have never witnessed such rats. "I think the City Council failed us, they did not have plans for the run away rats when cleaning Wakulima market", says Ouma Okello, a traditional liquor seller in Shauri Moyo.

Residents say the rats have struck cosy relationship with the cats and even share food with stray dogs. Before invasion, stray dogs were the first to feed at garbage dumps, but soon after cleaning of the market, the 'city rats' joined the dogs at the dinning table.

"Initially the dogs would snarl and try to drive the rats away, but the latter would not give even an inch, eventually they seemed to have agreed to live and let live,"says George Makau, a mkokoteni* pusher at Burma Market.

The same goes with cats: "The first time the rats invaded my home, our cat, Spookey, showed little resistance initially, but has since given them space to rout the house,"says Wachira Nderitu, an electrician. Many nights Wachira is woken up by the rats thinking burglars have broken into the house.

Most mornings, Jason Kaniaru, a milk vendor is always counting loses. "Before I caught up on them, I used to wonder where my milk was disappearing to, but now I know the culprits," he says.

He has tried poisoning them but with only a little success. They are said to kill whole chicken and heartily enjoy puddings of cabbage, carrots, fruits, tomatoes and potatoes at the local grocers'. Others like Lydia of Maringo have divergent views. "If rat racing was an established game in Kenya, as it is elsewhere, the local residents here would make a kill from tourists."

Many people loathe rats and associate them with disease and filth. But the truth is, according to Mr. Boaz Adhengo (ADHENGO: 2006), they are highly intelligent animals, have been amazingly beneficial in medicine and can be very affectionate pets.

Dr. Kristina Kalivoda, a small animal instructor in the College of Vetinary Medicine and Biomedical Sciences, believes rats are among the most misunderstood of all animals and are not the horror from the sewer as people tend to think they are.

"Rats are very smart and are known for their problem - solving skills," says Mr. Adhengo.

"Many people believe they are nasty, filthy creatures, and that's not true at all. In fact, rats wash themselves several times a day, about as often as do most cats." Rats are rodents, and rodents comes from Latin word meaning to "gnaw". Rats do like to chew and they are constantly searching for food.

They tend to live where humans live for two reasons - food and shelter. Although most people will happily welcome Tom and Jerry into their sitting rooms, the same does not hold true of rats. Some rat facts include:

1. Their lifespan is between 1-3 years
2. They have no gall bladder
3. Rats have a belly button
4. Rats can't vomit
5. They are prolific breeders: A pair of rats can produce 15,000 descendants in their lifetime, and female rats spend almost their entire life pregnant.
6. Rats teeth are incredibly strong and can chew walls, plumbing and even concrete.
7. Rats come in different colours such as blond, silver, grey, black and albino. Some have short floppy ears.
8. The largest rat, the African Rat, can be 3 feet in length - about the size of a small dog.
9. Rats are expert swimmers
10. Rats can laugh and do so with a high chirping sound when amused.

Rats are very smart and can figure out things very quickly, Dr. Kalivoda adds. "If you put them in a maze, they can find their way out in no time at all. They are social creatures and can be very affectionate.

They are also easily trained and can do many tricks. "The difference between a rat and a mouse, Kalivoda explains, is size. Rats are much larger than mice, often three of four times as large, and mice don't live as long as rats. Despite their frisky mannerisms, many rats have internal health issues, mainly cancerous tumours.

Kalivoda says rats often develop mammary tumours or other cancers, and rats also frequently suffer from respiratory illnesses. But their benefit in medicine have been phenomenal. In research laboratories around the world, rats have contributed to more cures than any other animal, and in that regard, have no doubt saved millions of lives.

EEIU Nabuur's position is that rats need to be controlled and put to use in research environments.

Report, March 2008

An Adventure into Marine Science:
THE WHALE SHARK

In the recent years there has been a significant increase in whale shark sightings along the Kenyan coast. There is a clear pattern of daily whale shark sightings emerging all year round with the peak season being between the months of November and April. Whereas 10 years ago 20 whale sharks would be sighted in a year, it is now not uncommon to see 20 a day during the "whale shark" season. It is unknown at present whether the increase in whale sharks is due to the congested shipping lanes between South Africa, Madagascar and the Seychelles or due to the increase of mantis shrimp. It is clear however that there are many more whale sharks along the south coast of Kenya, in particular off Chale island and further that they are under threat from the local fishermen.

A fisherman and graduate from the Institute for African Ecology and Philosophy

ABOUT THE WHALE SHARK

The whale shark is the largest member of the shark family, it is not a whale. Its mouth is at the front of its head (not on the underside of the head like most sharks) and can be up to 4m wide. It has a wide, flat head, a rounded snout and small eyes. It has 5 very large gill slits, 2 dorsal fins on its back and 2 pectoral fins on its sides. The spiracle (a vestigial first gill slit used for breathing when the shark is resting on the sea floor) is located just behind the shark's eye. Its tail has a top fin much larger that the lower fin.

The whale shark has distinctive light-yellow markings (seemingly random circles and stripes) on its very thick dark grey skin. In Kiswahili it is called "papa shillingi" - literally translated as a 'shark covered in silver coins'. Its skin is up to 10cm (4 inches) thick. There are 3 prominent ridges running along each side of the shark's body.

Whale sharks grow up to 18m (60 ft) and can weigh up to 20 tons. The average size is 7.6m (25 ft). The whale shark is the largest fish in the world. Like most shark groups, the female is larger than the male.

They are filter feeders and sieve plankton and small animals from the water. As they swim with their mouths open, they suck masses of water filled with prey into their mouths and through the spongy tissue between their 5 large gill arches. After closing their mouths, they use gill rakers that filter the nourishment from the water. Anything that does not pass through the gills is eaten. Gill rakers are bristly structures (thousands of bristles that are about 10cm (4 inches) long) in the shark's mouth that trap the small organisms which the shark then swallows. The water is expelled through the shark's 5 pairs of gill slits. The prey includes plankton, krill, small fish and squid. The shark can process over 1500 gallons (6000 litres) of water each hour.

Whale sharks are solitary creatures and groups of whale sharks are rarely seen. Interestingly they are often seen in groups along the Kenya coast. They live in warm water near the equator both along the coast and in the open seas. They spend most of their time near the surface. They are slow swimmers, going no more than 5kph (3mph) and they swim by moving their entire bodies from side to side, not just their tails like most sharks.

The whale shark was long thought to be oviparous. An egg 36cm (14 inches) long was found in the Gulf of Mexico in 1953; this would be the largest egg in the world. Recently pregnant females have been found containing hundreds of pups so whale sharks are in fact viviparous, giving birth to live young. Newborns are over 60cm (2 ft) long. Whale sharks are sexually mature at 30 years old. It was thought previously that whale sharks grow to be 100 -150 years old; however Japanese scientists have recently determined the growth rate by observing captive specimens in Osaka and off the coast of Okinawa. When force-fed they grow less than a centimeter a year, meaning they are 200 - 300 years old so one assumes they grow faster in the wild. Sharks grow very slowly compared to mammals and bony fish. Whale sharks are born just a few feet in length so unless they grow faster than the blue whale, grown individuals must be this old.

Whale sharks are harmless to people and indifferent to divers. It is considered one of the most exciting of diving experiences to have dived with a whale shark.

WHALE SHARK RESEARCH

The increase in the number of whale sharks along the south coast of Kenya has meant that they have become more of a target for local fisherman. It has been reported that a whale shark liver can be sold for more than Ksh 12,000 to those interested in the shark liver oil, noting that the whale shark has the largest liver of all animals in proportion to its size. It is used internationally and locally. The local fishing community uses the oil to protect their fishing boats from rot. Further, the fins fetch between $80-130 per kilo (dried) and are in high demand in oriental cuisine. Not much is known scientifically about these gentle giants, and there are only a few research centers around the world. Fascination is growing however and it will of course be necessary to liase with the existing research centers to share data and create a wider knowledge base.

The Trust will operate from Aqualand Watersports Centre situated next to Pinewood Hotel on Diani/Kinondo Beach. Aqualand offers the widest variety of watersports along the East African coast. The range of facilities include a beach bar and pizzeria making it the perfect place from which to operate the Trust. Aqualand is currently one of the Trust's main sponsors, kindly providing its premises and free use of the facilities. Southern Cross Scuba sponsors the diving for the Trust's team and will offer diving with whale sharks for visitors.

The research will be carried out together with Universeum and Chalmers University in Sweden. The design of the satellite tags will be incorporated into the relevant doctorate program which is of particular benefit to the Trust given one satellite tag cost around $3000 and is only expected to last about a year.

TRUSTEES

Mr. Jan Westin, Founder of Universeum, Sweden
Mr. Carey Ngini, Corporate Executive
Mr. Torben Rune, Managing Director, Southern Cross Safaris
Ms. Jeni Kenyatta, PR Coordinator

THE WAY FORWARD

The Trust will have to plan a careful marketing and fundraising campaign. A DVD has been produced by a contact based in Norway and a further documentary will be produced locally. Contact with other whale shark societies has been made, in particular The Whale Shark Society based in the Seychelles. Steps are in place to begin the implementation of our goals. Members of EEIU Nabuur are working in collaboration with the Trust.

™ Project Nabuur Inc ©2008

ORGANIC ACTION PROJECT FOR MARINGO VILLAGE

An urban community in a slum in Nairobi, that faces a lack of jobs and education, and where AIDS/HIV and other diseases as well as social evils are rampant, is where the Organic Action Project is to take place. It is the youth who feel the effects of poverty and it is them who engage in the most harmful activities within the communities, some are classified as legitimate crimes (constitutional) others are classified as ethical crimes (community defined). If these issues are neglected or continue to be neglected by the communities, we will be suffering from Brain Drain, Human trafficking and other international experiences that crop in due to lack of knowledge on how to tackle poverty.

ISSUE

Youth Unemployment and poverty

Kenya has the greatest percentage of youth population in Africa. It is estimated to be at least 75%. Young men are dropping out of High School due to lack of school fees, poor family incomes and social problems. If nothing is done they will engage in crime, prostitution and unethical ways of income generation.

FOCUS

Improving organic fertilizers

Members of the community collect garbage in schools and other places. After sorting it out they make organic fertilizers, which they sell to schools and farmers. They would like to learn how to make better fertilizers and provide training to as many members as possible so that there is a source of income for them.

At Maringo we participate in tenders at schools to collect garbage which needs little sorting out and provides good raw material for organic fertilizers. In those schools where we collect garbage, we plant trees. We would like to involve more youth by providing more education on organic fertilizers, so that each of them can also become in independent tender in garbage collection and sale of fertilizers. Questions that focus on getting a better quality of organic fertilizers or have more people involved in making fertilizers on their own, and making a living out of it need to be addressed with the help of expert volunteers.

Making of the Organic Fertilizer at the City Garbage Receycling plant in Maringo.

ACTIONS NEEDED

1. Find an expert who is willing to visit Maringo and advise on skill development. Contact organizations such as SNV and USAID to have an expert come onsite an assess our present situation and help us to decide how to best move forward.

2. Contact AGROMISA about information/advise on organic fertilizers

Agromisa has considerable experience in agricultural related matters, one of which is organic fertilizers.

EEIU Nabuur is constantly working on new ways to assist in developing active business plans for our volunteers and our resource centers. For more information on how to assist, call our offices or email our Marking and Cooperate Relations Director, Ms. Fauzia Makena.

™ Project Nabuur Inc ©2008

Report, February 2008 (Chair Ali Abdullahi)

TEACHING AFRICAN ECOLOGY TO CHILDREN

This was an initiative by EEIU Nabuur to promote the idea of unity in ethics as defined by the concepts of Eco - Ethics International Union. We will replicate these actions in chosen regions within the East African Community.

Below is a report by Sarah Adesh, a volunteer for Project Nabuur Initiatives.

It is now almost a year since we started the school clubs for project Nabuur. The 'Eco-Teen' is a club that is now fully operational in twelve schools. Nairobi remains its most active zone.

Teaching Eco - Ethics to children has been a major challenge for Project Nabuur Initiatives. We have constantly thought of the best curriculam for the young minds, a curriculam that is motivational towards cultural conservation and ecological appreciation.

The Institute for African Ecology and Philosophy (IAEP) has organized various orientation tours for us volunteers. Personally, I visited New York and Madrid. And it is amazing to see how children in these areas are quick at learning the ethical standards for environmental management, how motivated they are in doing it themselves.

As the officer responsible for child volunteers, a lot of issues remain shady. The mind of an African child is completely different from that of a child from Europe or America. African children are slow and difficult to motivate academically. They prefer adventures, camps, practical experiences but not concepts or principles as a way of learning.

It is through this discovery that the Institute for African Ecology and Philosophy through EEIU Nabuur has organized a series of events geared towards emancipating the African child from ecological ignorance. A camping adventure at 'Roarland' in Kibera, Nairobi (26 -31 Januray, 2008) has left a positive impact on the organizers and the sixty children who benefited.

The recruitment of these children was a huge task for the Marketing and Cooperate Relations Committee, chaired by Ms. Fauzia Makena. The children were mobilized from four different areas that are of great interest to Project Nabuur. We chose Mombasa, Nyeri, Kisumu and Narok. Though twenty children were from Mombasa following our ongoing HIV/AIDs awareness programme, the other towns had fifteen, ten and fifteen respectively. We did not recruit children from Nairobi because the camping site is in Nairobi and opening applications to parents in Nairobi would have made it difficult in primary selection, given the current political climate in Kenya. Nairobi residents are very sensitive.

All of the children attending the January camp have parents which are members of EEIU Nabuur and supporters of the Institute for African Ecology and Philosophy.

Apart from teaching them the names of various indigenous trees we have in Africa, the children had an opportunity to share their cultural experiences and to know the importance of Ethics as defined by Eco - Ethics International Union, thank you to the volunteers from the University of Nairobi, Kenyatta University and the United States International University (Africa) who made this plan a reality.

Ms. Fauzia Makena is consulting with various schools, both in Kenya and Tanzania to explore the possibility of having a regional exchange programme. She is also establishing a partnership pact with the leading tour operators in East Africa. This will help a lot. The most important is the ongoing agreement with leading resorts in East Africa. The Serena Group of Hotels has branches in strategic areas in both Kenya and Tanzania. And we hope that our international volunteers will have a joyful moment every time they chose the task of teaching ecology to the 'African Child'

The ongoing awareness programme along the coastal strip with emphasis on eco-ethics, health and culture will have a fruitful yield when a revived membership will be recorded by EEIU.

Project Nabuur Initiatives will strive to get the best results possible from its programmes, and with the new initiative of an 'African Forum', I believe that the Chapter Chairs have no reason to be dormant.

As a secular humanist, I believe that no deity will assist humanity. The solutions to our problems will only be solved through critical thinking and corroboration of unstable ethical codes. We need to create dimensions that will carry our best policies forward, the best ideal to propagate our strife for Ecological Ethics by involving the young at heart, the young at mind and the young of age.

The Eco - Teens, a club managed by Project Nabuur Initiatives through EEIU Nabuur is gaining recognition and popularity all over Kenya. We hope that by September 2008,we will have patrons in all EEIU Chapter areas and elsewhere. We also anticipate that our Financial Planning Committee will be more advanced in its methods of fund - raising as the goals become bigger and complex. ™ Project Nabuur Inc ©2008

CAPACITY BUILDING PROGRAMME: PARTNERS SELF-EVALUATION EXERCISE AT THE INSTITUTE FOR AFRICAN ECOLOGY AND PHILOSOPHY ON 25-29 JANUARY, 2008

The Capacity Building Action Programme was a four months project commenced in the month of September 2007 and was projected to end on 12th January, 2008.

CHALLENGES

SUSTAINABILITY

GOOD PRACTICES

1. Mainstreaming EEIU Concepts into the Project Nabuur Initiatives programmes and operations.
2. Policy and legislative development e.g. national ecology ethics policy
3. Enforcement and administration of the legislation related to the ethics of our ecosystems.
4. Establishment of information resource center to provide storage for data, analyse it and disseminate to other partners, stakeholders and general public.
5. Information sharing - networking
6. Monitoring and evaluation
7. Advocacy and awareness raising

IDENTIFIED GAPS

• Need for training of more staff and volunteers.
• Volunteer turnover for Project Nabuur Initiatives and at the local levels.
• No budget line for EEIU Nabuur.
• Meeting the target set due to budget constraint.

™ Project Nabuur Inc ©2008

Report, January 10 2008 (Chair Ali Abdullahi)

COMMUNITY POLICING: Promoting Morality through Involvement

In 2006, the Institute for African Ecology and Philosophy published a three page document that put the government on alert. It had analyzed the growth of democracy in crime, the sophisticated nature of negligence by the police and the increasing demand by the citizenry to improve their living standards. Also, in the same year, the Africities Summit was convened in Nairobi and the same issues on an international scale were discussed. This is not to say that Nairobi is unsafe. No! Indeed we are one of the most dynamic capitals in the world. The road network has improved, the suburban lighting is more effective and crime rate has had a drastic reduction.

Project Nabuur Initiatives looks at its past accomplishes and enjoys the landscape of the rewarding turmoil's. The Kenya Human Rights Commission has promoted several of our initiatives through joint ventures. More so, we have also participated in their visions.

When citizens were complaining of the incompetent and mostly inhuman ways of the police force in handling the increasing levels of crime cases, the government threw in the towel and enabled the villages to form vigilante groups. These groups were to protect them within their communities and were to educate the civil police on the best ways of protecting the civilians. This called for a harmonization of interest, both by the police in their duties and the civilians in their rights from taxes paid.

In a full day event organized by Project Nabuur, the Maringo community was emancipated from the problem of increasing crime. The IAEP survey had tabulated the community as the hub of the most notorious criminals, from rapists to murderers. And with the dilemmas of parenthood, shoot-to-kill orders, some ethics of humanity had to be honored. Lives had to be saved and people changed.

With sponsorship from the Nation Media Group, Kiss FM, Coca Cola, Brookside Milk Products and Acquamist Mineral Water, a full day sensitization event was organized by the Kenya Police and Project Nabuur Initiatives at Maringo community, the Dr. Krapt Primary School Open Field. The event comprised of a sports league between the police and the residents, just to create good relations. After that, ways of better cubbing the levels of crime were discussed and parents whose children had been killed by police, spoke of why crime was endless.

Some claimed that poverty forced the children out of school into the streets to earn a living. And truly speaking, many of the sophisticated gun men were children below eighteen years. That increasing level of criminal juveniles was highly and widely witnessed within the Maringo community.

Adequate solutions to this problem have been put in theory and we believe that our initiatives through Eco - Ethics International Union, will endeavor to promote the humanist values.

The area member of parliament Mr. Ndolo and the representatives from Kenya Police waiting to present trophies.

This page was last updated on 16 February 2009.