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Sunday, March 8, 2026

V 1 N. 9 The Balloon Goes Up

 

On February 4, 2023 a Chinese spy balloon was shot down over Missouri.  This dastardly intervention of US airspace inspired me to write the following article.   It has been spiced up with comments from those I shared it with shortly after.


                                                             The Balloon Goes Up

                                                                  by George Brose

                                                

 


With current events being what they are, I’m reminded of some things in my past about that expression,  “When the Balloon Goes Up”.   Where did it come from?  What does it mean?

Grammar-Monster.com has this to say:

The term once the balloon has gone up derives from the First World War. Whenever enemy activity was expected, observation balloons would be released to monitor the enemy troop movements. As a result, the raising of these balloons, which were visible to all, soon became a sign of pending enemy action.

A Competing Theory

The term when the balloon goes up refers to the large barrage balloons which were raised on steel cables above British cities during the Second World War. The idea was that enemy bombers would keep away from the cities, fearing that the steel cables would slice through their wings. Therefore, when the barrage balloons went up, it was a sign for a city's inhabitants of a pending air raid.

In either definition, it means that pending action is near at hand.

 

Well,  Class,  today’s question is:  “Has the Balloon Truly Gone Up?”

Yesterday I sent out the following comments to a select list of acquaintances,

 

I'm very concerned about that Chinese balloon now over the state of Missouri.

Personally I think we should have shot it down when it was over Montana.  There is nothing there to be damaged by falling debris except a few cows and some Republicans.  Twenty of the GOP might have to be sacrificed, but it wouldn’t upset the vote distribution.   The population density there is zip. 

 

Okay, there's a hundred intercontinental ballistic missiles in Montana, but maybe we can't afford the risk of shooting one at the balloon and missing.  That would be total humiliation.   And debris might hit Dick Cheney's house but if anyone can endure a flap of Chinese balloon fabric, Cheney is the one.  And Cheney could bring out that shotgun he blasted his hunting partner in the face with a few years ago and give that Chinese gas bag a better understanding of American exceptionalism.  

 

This whole thing is beginning to sound like a skit from the old crew of Saturday Night Live.  Steve Martin playing the US secretary of state with support from the chairman of the Joint Chiefs of Staff, John Candy.  Gilda Radner as Roseanne Rosanna Dana could be interpreting the whole thing bassackwards.   Where will this all lead?

 

Of course, it will lead to Balloon Diplomacy.

    
I think we should send a slow flying aircraft, possibly an old Wright Flyer with a bunch of vacuum cleaners towed behind.  It will fly over the balloon and make contact and adhere to it with the suction of the vacuums and be drawn out over the Atlantic and dropped in the Bermuda Triangle. No one will ever be affected or claim some kind of personal affront.  In thirty years it will all be forgotten.  It is so simple when you put aside the hysteria we hear on the 24 hour news channels.

 


First Pictures of Pentagon intercepted by Scout Troop 213 Tupelo, Mississippi



Here are the comments that have come back from my suggestion.

 

 

Ha Ha  My son and I were just satirically discussing the balloon before I opened your email. Nothing to send fear into the American people like a Chinese balloon with no where4 near the spy potential of all those Chinese satellites with ground accuracies reading in terms of millimeters resolution. Maybe some Chinese third grade class room launched it as a science project or goodwill  thing .   Sylvia Gleason

 

 

Or look up, smile and point to your new improved recipe for Kung Pao Chicken They might begin to think peace could be a tasty idea.  Adrian Symonds

 

 

Stop it. You are spoiling the run up to the Super Bowl featuring the Chicago Bears and Kenosha Comets.  Paul O’Shea

 

 

Personally I am having a double shot of Ovaltine to reduce the stress.
You are correct about SNL.  It probably appears that way because we
are old and have seen too much.  Ned Price

 

first we allow balloons, then gliders, then planes, then nukes. slippery slope we are going down.
would think they would want to examine the technology?   Bruce Kritzler

 

George. 

 

Have we all gone through a time warp and emerged into 1917?  What’s next — carrier pigeons?  

Grab your masks, any day now we’re getting hit with the Spanish Flu. David Himmelstein

 

 

 

George,

I knew that living up there in the North with all those Eskimos (Inuit) and
running repeats of 220 METERS was going to affect you.

However, if you can engineer a Wright Flyer to fly as high as that
balloon, then it must have elevated you to the status of Mechanical Marvel.

I can see you now in that open cockpit with your fur lined leather
helmet and your white scarf blowing in the breeze.

Be careful shooting that machine gun through your propeller.

Take care,  Tom Coyne

If we could capture the balloon rather than shooting it down, we could discover the hideout of the Montana Militia.  But since it is now in Missouri, they are probably trying to get a Good Year blimp shot of the Super Bowl without having to pay the cost.  Maybe the hot air balloon people in New Mexico could help with this project.  Bill Schnier

 

Bill,  I think there are enough gas bags in DC to manage the problem without bringing in the New Mexico Lobos.  George

 

Dear George:

Who do you want to play you in the movie?

Paul and I can get a script started once you give us the word.

Take care,

Tom

 

I'm reminded of a film from the 70's with Alan Arkin  called  "The Russians are Coming, The Russians are Coming"  when a Russian sub runs aground on Cape Cod.  The reactions of the local citizenry are predictable with Jonathan Winters leading the charge.  It was hilarious and much like the current situation.  Yes, I want Arkin to play me.   George

 

But I also want to be the Chinese double agent who is dropping Trump and Palin leaflets out of the balloon.   The balloon should have a smiley face for deception.  Paul can you direct, and Thom, produce this masterpiece?  Probably should just get a couple of B list cuties to co-star.  I doubt we can raise enough money on our first effort.  George

 

 


Sunday, March 1, 2026

V1 N. 7 On Farts, Life, and Religion

 

On Farts, Life, and Religion

            Conversation between myself and several of my former Peace Corps colleagues have led to this discussion on some of the basics of life that all folks will experience during their time on Earth.  The culprits in this discussion and exchange of emails are Stephen H. Fisher, Richard Niemi, and myself.   Where possible I will assign credit to the various sayings, quotes and contributions.

            Farting was more than just a bodily function for my two friends.  It was once recounted to me by the two of them that Niemi came to Fisher’s lodging in NYC for Thanksgiving dinner.  Fisher’s in laws were also there, and while at the table Fisher is thought to have provoked a farting contest with Niemi that simply was beyond the comprehension of Fisher’s in laws.  It did however ‘cement’ the relationship of Fisher and Niemi. 

Editor’s note:  Niemi is recognized as one of the true scholar-critics of my Tanzania Peace Corps group..  He graduated summa cum laude from the U. of Minnesota in English literature and continued on the way to a Phd. in the same field.  When we trained together at Syracuse University in the mid-1960’s Niemi gave dramatic readings and impressed all with his wonderful voice.  Much later when my wife Marie-Andree was doing her Master’s in Teaching English as a Second Language, she taped Niemi’s reading of “There Was a Child Went Forth” by Walt Whitman for one of her classes.  Niemi was also much admired for his ability to curse in Shakespearean voice and enunciation.

 

September 6, 2022

 

A FART BY ANY OTHER NAME

In my regular correspondence with another friend, one Alistair Smith, an accountant in Zimbabwe he sent me the following:

 

ODE TO FART GETS AIRING AT LAST

By Polly Curtis, Education correspondent

June 23, 2005

 

            Hundreds of poems banned in the 17th century for discussing such salacious matters as ‘stincking’ farts in parliament have been published together for the first time.

            The poems and lyrics provide a running commentary on the political and royal scandals of the day, outing the homosexual affairs of kings and exposing political assassins.  They were banned under the tough censorship laws in the run-up to the civil war in 1640.

            Some 350 examples of libelous rhymes, previously tucked away in old manuscripts in the British library or the Bodleian in Oxford, have been collected by Professor Andrew McRae, of the university of Exeter, and Professor Alastair Bellany, of Rutgers University and published on a website.

            The Censure of the Parliament Fart (1607) was written as an ode to a fart emitted during a parliamentary debate.  “It’s clearly prompted by a bloke who farted in parliament in 1607.  Obviously, it’s a lot more about parliament as an institution and how it functions.  It was hugely popular, and people were reading it for 50 years after it was written.

The Censure of the Parliament Fart (1607)

Never was bestowed such an art

Upon the turning of a fart.

Downe came grave autient Sir John Cooke

And redd his message in his booke…

Fearie well, Quoth Sir William Morris, Soe:

But Henry Ludlowes Tayle cry’d Noe.

Up starts on fuller of devotion

The Eloquence; and said a very ill motion

So  neither quoth Sir Henry Jenkin

The Motion was good; but for the stincking

Well quoth sir Henry Poole it was a bold tricke

To Fart in the nose of the bodie politieque

Indeed I confess quoth Sir Edward Grevill

Thanke God quoth Sir Edward Hungerford

That this Fart proved not a Turdd.

            The above poem was forwarded by Brose to Dick Niemi, knowing full well his interest in the subject matter.  Also accompanying that missive was Brose’s own composition. 

 

 

       An Ode to the First Fart

As the Almighty looked down

On what he'd begat,

He smiled so hard

He almost shat.

Can’t help it, these evil, pernicious thoughts keep passing through my mind.   Brose

 

 

June 27, 2005   You take my breath away – at both ends.

I’d say you have talent enough for something complex, like a limerick.  How about cooking one up?   Niemi

 

My reply:  June 28, 2005 at 9:53 AM   

A limerick it is.

 

  When searching for palms and warm breeze

A fart was entrenched in feces.

It recoiled past the liver

And whilst forcing a shiver

Was coughed up and ejected a wheeze.

 

Now,      How ‘bout a sonnet from you, dear Niemi?       Brose

 

Reply from Niemi:  

Little did I imagine that I would be so unfortunate as to have you take up my offer.

It occurs to one that you might have spent the wee hours toiling over this vile specimen.  And now, having spawned this latest addition to the world’s supply of doggerel, you make bold to assign me a verse form nearly three times longer and excessively taxing in its rhyming requirements.   Were I to accept this task, why, I should have to devote a fartnight….  fortnight to the doing of it.

Yet, how can I decline?  You, after all, leapt to my challenge like a dungbeetle assaulting an elephant bolus.  A sonnet, is it.  Give me a few days.  Give me until Labor Day.

If, by some miracle, I manage to grind out 14 lines of drivel, you, sir, will then be liable for a short narrative verse of at least double the lines, comprised of rhyming couplets in trochaic tetrameter. 

God’s blood,

Niemi

 

On a roll, within an hour I concocted this reply to the Master:

 

I would not deign ask you, Great Dick, to foul your life with such travail

‘Tis the harvest soon upon us and hoes and implements must now prevail.

The fortunes of Bayer and other relievers of pain should not be posted to burners back.

Whilst noble poet doth place his mind upon the rack.

This tetrameter of trochaic nature that you purport

To thrust upon my honor as last resort to

Besmirch  and permit cries of foul nature upon my profession’s holy rep

Says only that you doubt a lowly jockstrap’s power to brew a concept.

For indeed that stenchly support of playing fields profane

Did once a wit and several points quotient oft restrain.

I relieve you of said burden, oh once so princely, Mr. Dick

And look toward yonder bullpen, perhaps to find a stiffer Prick.       

Brose

 

June 29, 2005  13:02  And back with no pause from Niemi

Well, well, well.  You’ve followed up your slow curve with a hard slider breaking low and away.

I have a protest, a question, and a comment.

1.     You do wrong me, sir, if you claim to detect any suggestion of snobbishness on my part, or disparagement of the working class.  I myself am descended from Finnish iron-miners and to this day voluntarily and cheerfully stick my pitchfork into shit on a regular basis.

2.     The last thing I would ever do is drive an earthmover of criticism over this delicate poetic flower you have so painstakingly crafted, but I am compelled to ask:  In the first two lines of stanza three, are you alluding to your experiences as a teacher?

3.     Even though your intent is to drive an arrow through my heart, I must admire the genuine brilliance of lines 3 and 4 of the last stanza.  It was a real reward for persevering to the end.

You are well on your way to becoming Poet Laureate….of what?  The Dunghill?  I’d take my hat off to you if you wouldn’t wipe your arse with it.  …..Niemi


Part II

In this section the author(s) will be taking aliases to protect their professional reputations.   Brose will be Steiner,   Fisher will be Classen, and Niemi will be  Nieminen.   I have chosen to call our literary group:   The Circle

WARNING:  Some of you of a religious bent may wish to terminate your reading at this point.

The Circle or Farts in the Bible


by George Brose (Steiner) in correspondence with Stephen Fisher (Classen) and Richard Niemi (Niemenen)

The mid-August humidity engulfed the one story, cinder block building with the faded County Coroner’s Office hand painted in black letters on the blistering white, mildew encrusted blocks of crumbling concrete. A small sign was taped on the inside of the glass in the front door, Mediation Office.

It was almost as hot inside as the air outside. Only difference was the humidity and stuffiness inside the building. It smelled stale, like week-old bread with the wrapper left open, and the air tasted of mold when mouthing curses about County Maintenance.  Jake Steiner had his shoeless, sweaty feet propped on the chair back next to his desk reading e-mail from former friends and colleagues now living around the country and planet. Most were in their early sixties either retired or about to be. They were the front end of the Baby Boom, now the village elders in their communities hoping for a few more years of worry-free life before booking into a nursing home in which to close out their existences.

They all seemed to have some type of retirement plan, except  Steiner who had never had a plan in life. He just drifted through it, taking it as it appeared and finding ways to survive and raise a family in the process. Life had never been particularly hard or cruel to him and his family. Even though both his parents had died unexpectedly in accidents, they had lived full and complete lives and had not suffered long and painful illnesses.

Classen in his vile best had written that morning via e-mail about ‘farts appearing in the Bible’.

“Dear Jake,”

“I believe you asserted that you did not know where to find the word “fart” in the Bible. Pole (Swahili for ‘sorry, too bad’, pronounced po lay).

“I suspect you’ve been rooting around the Old Testament in your search for four-letter words. For example.”

ISAIAH 36:12

Hath he not sent me to the men that sit upon the walk that they may eat their own dung, and drink their own piss with you. [note: The words “shit” and “turd” had not yet been coined in the early 17th century A.D. – transcriber]

Isaiah was a fairly original writer most of the time, but in this instance the son of a bitch was plagiarizing the author of II KINGS, who writes (18:27):

Hath he not sent me to the men which [!] sit on [!] the wall, that they many eat their own dung and drink their own piss with you?

Note that the same four-letter word, “wall,” figures in another scatological passage I SAMUEL (25:22):

So and more also do God unto the enemies of David, if I leave of all that pertain to him by the morning light any that pisseth against the wall.

No, young Steiner, if you want to see the word “fart” in the Bible you have to go to the kinder, gentler New Testament. Check II TIMOTHY 2:34 and clip a clothes pin on your nose.

Scriptfully yours, Classen

Steiner grinned outwardly and hooted internally at Classen’s latest outpouring. No one in the Circle could keep up with Classen who had been a career journalist with some of the nation’s most recognizable newspapers. Classen was now living on a ridge of mountains in northeastern Tanzania, collecting Social Security checks and raising a second family. Steiner had just read somewhere that H. L. Mencken had said that ‘...a journalist was a reporter with two pantaloons.’

All partners in the Circle had been in the overseas service as volunteer teachers in the mid 1960s. They had kept in touch for 40 years via mail, email, personal visits, and volunteer reunions. Classen had once written sport for the New York Times, then edited at a respectable Midwest paper and then went back to the East Coast for another daily before putting a bit of money away in a pension fund and moving permanently back to Tanzania. Classen was a native Oklahoman, and both he and Steiner had unknowingly crossed paths at the U. of Oklahoma when Classen was a young sportswriter in Oklahoma City and Steiner was on a sports scholarship at Sooner Than Later U. They were coincidentally both sons of plumbers.

Niemenen, a third member of the Circle, was a Finnish American from International Falls Minnesota now driving a computer for Bayer Aspirin in northern Indiana.

Steiner looked around his scruffy little office in the windowless building where he managed a mediation program for the Domestic Relations Court next door. He had been deposited there to organize the lives and schedule mediations with families of abused children, divorcing parents, truants, and various other delinquents and malfeasants. The coroner used the other half of the building, not for post mortems, fortunately, just paper work.

One might wonder, what there would be to mediate with a drug dependent mother and her abusive husband after they had failed to take their six-month old baby to a doctor when the child had been screaming for several days, until neighbors called Child Protective Services. At the hospital the child might have tested positive for crack cocaine in its system or unmended broken bones and been removed from the parents. Usually the case plan was reviewed in the mediation, and it was a period when all family members, social workers, prosecutor, parents' attorneys, and extended family members could sit down at the same time in a safe place and discuss what would have to be done by parents to hope to get their child returned to them or to visit the child while waiting to be re-united. Ninety-nine point nine percent of the parents said they would do anything to get their kids back. ‘We just love’m to death.’  Yeah and you’re just about killing them with your affection, folks. Would you be willing to piss in a bottle and let us see what you’re carrying in your system today? Most disrespectfully declined on advice from their court appointed, state tax funded attorneys.

Another dispatch came over the net from Classen.

From: Lushoto, Tanzania 

Dear Steiner and Nieminen,

Explain wherefore lurk you of late 

In places where hookers do circulate. 

Je (interrogative in Swahili) you picturing images 

Of one on one scrimmages 

For bedtime when off you will jerkulate?

The Circle composed and proposed limericks and other poetic formats to prod fellow members to new heights of correspondence. Nieminen and Classen at one time had shared a copy of Some Limericks edited by Norman Douglas in the 1920’s, and both bowed to Douglas’ witty commentary about some of the classic limericks listed in his book. An example of which follows:

“There was a young man of Peru 

Who dreamt he was had by a Jew. 

He woke up at night In a hell of a fright, 

And found it was perfectly true.”

The editor, Mr. Douglas follows with this commentary:

“That dreams should convey premonitions of bodily states is well known to the medical profession. An oncoming illness is often heralded in dreams by a sense of uneasiness in that particular region of the body, and it is the experience of nearly all boys that nocturnal emissions are preceded by sexually suggestive visions on the part of the sleeper."

    Steiner knew he had to get back to work sometime during the afternoon, but the lack of air conditioning in August was taking a toll on his productivity. He called the once battered mother who had taken the courageous step of leaving her husband. Steiner had interviewed her back in July. She had recounted some of the history of violence in her marriage describing the beatings and what had led up to her finally leaving him. He had kept a plastic garbage can outside the house reserved for her to be cut up and placed inside if she ever thought of leaving him. She indicated that wasn’t enough for her to leave. She was too frightened to leave or seek help. He had always kept loaded guns in the house, and she too was familiar with their use. When a friend with small children had made a daytime visit she had unloaded the shotgun in their bedroom. By coincidence that night he threatened her and pointed the shotgun at her head and pulled the trigger. It didn’t go off. Steiner asked if that is when she left him. No not yet. The kicker was when her sister had been killed by her abusive husband while she was nursing her baby. When that happened, that’s the day she decided her violent marriage could well end in her death, and she was out of the house that night with her son. Now six years later her ex husband had filed for additional visitation with their sixteen year old son and the Court had sent it to Steiner to mediate between the parents. Normally Steiner refused when this much family violence was part of the marriage. But after interviewing her it turned out that this woman insisted on the mediation and she was clearly holding the best cards and was no longer intimidated by the ex. Most domestic abuse cases never ended that well for the victim.

    Another little ditty was told to Steiner in a pre-mediation interview. A mother came in, because her sixteen year old son was having problems at his ‘Christian’ high school.

    He was very controlling and violent toward his girlfriend. Wanted to drop out and join the Navy, but he didn’t understand that he really needed to finish school before the Navy would accept him. He refused to get a driver’s license so he could manipulate his girlfriend into driving him wherever he needed to be. The kid had some serious issues. I asked her why she thought he might be this way. She said that she had left the father when the boy was six years old. But he had witnessed his mother getting knocked around the house by Dad. Then a stranger broke into the house and tried to kill her. The guy just seemed to know where everything was in the house as if he had been tipped off by someone. She felt the father had hired the guy to do the job for him. The killer didn’t succeed, and from that point it took the mother six more months of scrimping and saving to have enough money to leave the home and get a divorce. West Virginia doesn’t support battered women that much. She moved up to Steiner’s area and raised the boy by herself and since remarried to a good man. Nevertheless the mark of the father was strongly imprinted on the son. The mediation set out a list of behavioral expectations for the kid both in school and at home and with his girlfriend, and consequences were set. Mom was expected to get the son into counseling for his anger. There was not much else that could be done for them. But it did give mom a clear set of guidelines to follow both for her self and for the child. Hopefully he wouldn’t commit an assault on her or his stepfather.

    Finally Steiner saw it was checkout time.  He walked across the steaming parking lot to the Court House where he punched the time clock and hoped that none of his clients would do too much damage before they came in for their mediations scheduled the next day.  He planned to run an easy ten miles to get the system out of his system and be ready for what tomorrow would bring.  He found that he needed the humor of his companions to keep his head above water in this job.   




Saturday, February 21, 2026

V 1 N. 6 A Mediation in Burundi

 

Mediation in Burundi, Central Africa

 

Introduction

 

Since late 2007 a series of mediation trainings have been conducted in four African nations, the Democratic Republic of the Congo (DRC), Rwanda, Burundi, and Kenya.  All have experienced serious levels of violence in their recent past.  The trainings were done with the support of two Quaker affiliated organizations, the African Great Lakes Initiative (AGLI) and Change Agents for Peace International (CAPI).  This article is about one mediation done in Burundi following a three day training period.  The mediation was conducted by two mediators recently schooled in the Transformative mediation model.  Part of the intention of the trainers was to see if this model would fit into the context of a foreign culture.  Transformative mediation was elaborated by Joseph Folger and Baruch Bush in the United States.

 

 

The recent history of Burundi is one of forty six years of ongoing civil war pitting two tribes the Hutu (85%) and Tutsi (14%) on opposing sides.  A third tribe, the Twa, represent about 1% of the population and do not figure heavily in the conflict.  Prior to independence in 1962, the tribes lived in a somewhat symbiotic relationship, with the Tutsi eventually placed in a position of dominance by the colonial power, Belgium.  Many of the two tribes’ customs and their language are identical, but there are underlying differences, as well, exacerbated by the relative positioning that was imposed by the Belgians.  After independence, violent conflict began.  Initially the Tutsi were dominant but with outside pressures pushing democracy, the Hutu became politically stronger with the exception that the Tutsi retained control of the Army.

 

Massacres of innocents was the order of the day.  By 1972 many people had  fled into neighboring countries, particularly Tanzania.  They have lived there almost continuously since.  They are now being pushed back to Burundi by the Tanzanians creating a second diaspora for these people.  The U.S. recently agreed to accept 14,000 refugees of Burundian origin.   There were over 15 political groups formed during the conflict, many with their own militias operating within and outside the country.  It is thought that over 500,000 people have been killed since the early 1960’s.  An internationally driven peacemaking process has been ongoing since the early 1990’s, and recently the last of the militias has agreed to lay down their arms.  The major roads and strategic installations in the country are still heavily patrolled by the army.  The peace is at best tenuous.

 

It is in this atmosphere that the mediation process has been introduced in a limited way to help people resolve daily conflict in their communities.   There are other programs of reconciliation , Healing and Rebuilding our Communities (HROC) also sponsored by the Quakers to help members of the opposing tribes go through the process of forgiveness and reconciliation.

 

This is the account of one of the first mediations attempted in a village in Burundi. 

A four day training was completed in early August, 2008 in Gitega, the second largest city in Burundi.  After the training was completed the plan was to get a referral from a local Peace Committee in a neighboring village to do a mediation of an ongoing conflict. Mark, the Peace Committee coordinator in the village of Butamuheba, about 10 kilometers outside of Gitega, invited the trainees to the village.  He indicated that he had at least 30 cases he could refer.  The group was prepared to do two. 

 

The case was mediated by two trainees, a public health worker/quaker pastor (male) and a primary school teacher (female).  Both were native to the region where the mediation was held, though not residents of Butamuheba.  Phillipe, the lead mediator has written a narrative of the mediation in French which I’ve translated and edited.  His words will be highlighted, and my comments will continue in italics type face.  Jeanne was   the co-mediator.

 

Resume of the Mediation done in Butamuheba

Friday August 9, 2008

 

  1. The case: a problem of finance, heritance, and rights
  2. The participants:  The conflict saw a man in opposition to the widow of his elder brother.  There were numerous roots to the problem.  During the mediation, the man was accompanied by one of his two sisters  while the widow was joined by her two sons, eleven and twelve years.  A second sister of the man was in the mediation, although she was neutral in the case.  As well there were numerous neighbors and members of the local peace committee numbering about 15 people.  Four other mediator trainees were observers at the mediation. 

 

It should be noted that in their training, the mediators were taught to follow the wishes of the disputants as to who should be allowed to attend the mediation.  Most mediations are kept between the disputing parties and their immediate counsel.  Fifteen people(spectators) attending would be considered most unusual in a North American context.  However it will be seen in this description that some of the observers became active participants by the end of the mediation.

 

  1. The mediation was held in a primary school classroom with disputants widely separated against opposing walls.  The mediators were in the middle of the room facing each other.  The neighbors  and other spectators were against the back wall of the room behind the co-mediators,  and the mediation observers were off to the side on both sides of the lead mediator.   The mediator-trainer also shuttled between this case and another going on simultaneously in another building.

 

  1. Proceedings

 

In his introduction, the lead mediator let the disputants know that the mediators’ sole role was to help the parties express themselves and do what they could to restore previous relations if that’s what they wanted.  He underlined the fact that a normal judiciary process might only separate them further and cause them much additional expense.

 

He asked the disputants if they had questions or if they were ready to proceed.  They affirmed that they were ready.  The man spoke first.

 

“I want to speak first, because it is me who is greatly damaged by her offense.  The woman sitting in front of me dared to sell a portion of a property left by her deceased husband , my older brother, without any authorization that is  required by the family.  As the eldest surviving brother, I represent the family’s interests.  She sold it without consulting me, knowing full well that I represented the authority of the family and that I was delegated such authority by my deceased brother.  This being the case, I requested that the local authorities  and administrators  respect my wishes.  I do not want the children of my deceased brother to grow up without hope of owning some material possessions.  The exploitation or sale of the land should not occur until after the marriage of the two boys.”

 

The mediator then made a summary of the man’s statements and asked if the summary was correct and if the man had anything else to reveal.    There was no indication that anything was to be added at that time.

 

 

It was now the woman’s turn.  Upset and in tears, she responded as follows:

 

“This man who calls himself the guardian of family responsibility  has done nothing to demonstrate that he is up to the task of carrying out my dead husband’s wishes.  He has done nothing but undervalue  my abilities and mistreat me since my husband’s death.”

 

“Like all his brothers and sisters, including this one who stands here and accuses me,  my husband inherited from his father his portion of the family property.  Each one of these family members has previously sold their portion of the property.  I was never at anytime informed of those sales and was never invited to the ‘pots de vin’ that occasioned the sale of each portion of land.”

 

The ‘pot de vin’ is a well recognized local custom that consummates an important occasion such as the sale of land.  It consists of the purchase of large crocks of home brewed alcohol which is shared by participants and family members.  To be ignored or left out of such a ritual would be a serious insult.

 

“When my husband died, we did not have a nice house or a source of revenue to pay school fees for our two sons.  I had to make do as best I could.  This man who claims to be responsible  for the family has never come to our side or even seemed to be aware of our problems.   He even went as far as being a source of difficulties for us and has always sought to get me to leave the land left by my husband in order to get control of it.   As proof of this , it was he who organized that I be raped.  And when I cried for help , no one in the family came to my aid.    They even tried to criticize my cries for help by saying that I had no right to ask for help.”

 

“From this rape , I had a child now aged four years.  But no one in the family up to now has come forward to assist me in registering the child with the local authorities.”

 

Though considered shocking to a western reader, the rape of a woman in these circumstances, did not seem to be a major issue in the case, because it was not part of the final resolution.  I questioned several people who were present at this case when I first read the  translation of the events discussed.  Even the pastors felt that there were some rights given to the brother-in-law of the deceased that would be considered abhorrent in western culture but were acceptable in local custom.  The fact that the rape was done by someone other than the brother-in-law also seemed to be acceptable.

 

The woman continues:

 

“In the face of multiple financial problems, I  eventually decided to sell one portion of my property.  But before doing this action, I approached one of my brothers-in-law, whom I considered least violent and  informed him of my decision to sell.  He showed himself to be understanding and cooperative and accepting of my idea.  But I was surprised and shocked to discover that he was no longer with me on the day of the sale.  In conclusion, I would like to make it clear to those listening what I firmly believe to be my right:

 

1.     I love my children to the point that I cannot put them in danger as far as concerns the sale of the land.

2.     I have the right to sell my land however I want without having to explain my acts to anyone.”

 

The mediator then summarized the woman’s statement, asked her if he got it right, (he did) and asked if she had anything to add (she didn’t).    He then asked the audience which seemed somewhat agitated by her statements to calm down to aid the comprehension of everyone present.   He also stated that only the disputants would be given the right to speak, as well as  the mediators.

 

 

There would be some criticism of the mediator whether  it was his right to limit the conversation, if the disputants wanted to hear from the spectators.  However this was not made clear whether this happened in the mediator’s review of the case.

 

The co-mediator took over the process at this time and reviewed with the parties where they were and where they wanted to go with the case.  Since disputants seemed to be at a stalemate, the mediators decided to ask for a caucus, (speaking to each party separately). 

 

The disputants were both invited to go outside.  The lead mediator went with the man and the co-mediator went with the woman.

 

It is not clear in the document from which I’m working, what was talked about in the caucus or whether it was more to get some fresh air and reflect.  However it is now noted that the other mediators who were watching made several observations and comments about the case as follows:

 

“With all the hate between the disputants , which is the most important issue?”

1.     The recognition of the right of the woman to represent herself in the  disposal of the land.

or

2.     The recognition of the power of the brother-in-law to represent the family and the power of the family in the matter.

 

 

The mediators now requested the disputants to re-enter the classroom to continue the mediation.  When they were seated the mediator reminded the spectators, that they were there as spectators only.  He reminded the parties that the goal of the mediation was to reweave the fabric of the family relations that had been torn and that it was important for all to remember this.

 

            This might be considered to be more the right of the disputants to decide what was important in Transformative theory, however, this is the way the case was presented.

 

At this point the mediator again summarized the main points of the case and began a series of questions  and answers  with the disputants involving the two issues stated above,  ie.  the right of the woman to do as she pleased with the land and the power of the family in the matter.

 

Finally the man recognized the right of the woman to represent herself and her deceased husband in the case.  But he insisted that the ‘pot de vin’  be made and that he, the brother-in-law, be specially invited to participate in that ceremony in recognition of his role as patriarch of the family.

 

The woman’s response was that she would not refuse to offer the ‘pot de vin’ but that it was economically impossible for her to pay for the ‘pot de vin’.  

 

At this point a second caucus was called.

Second Caucus:

 

The mediator asked the two parties to go out of the classroom again.  This time he also asked four of the spectators to also come out, two who had been sitting on the side of the woman and two from the side of the brother-in-law.  As it was a time of recess for all, many other spectators came outside.  A third group formed outside and stated that they were ready to support the widow in financing the famous ‘pot de vin’ now requested at such great insistence by the brother-in-law.    At this time , an elder of the village, clarified the importance of the ‘pot de vin’ , and the buyer of the land guaranteed that he would pay for the ‘pot de vin’ in place of the widow.  The neighbors (third group, above) added that they would each contribute 200 francs (US $0.20) each to buy the ‘pot de vin’  in  support of the widow.

 

These ‘deals’ were made during the caucus, independently of the mediators and disputants.  Quite unusual.  My first contact with the mediation was at this point, and several of the trainees approached me shaking their heads , saying that this was a very difficult if not impossible situation we’d gotten into as mediators.

 

Finally the mediator reconvened the mediation.  He summarized the offers that were made during the caucus.   He asked the brother-in-law what if any change had occurred in his position.  To everyone’s surprise , the brother-in-law stated,

 

“Whether or not the ‘pot de vin’ is given, I recognize that the widow of my elder brother is legal in her right to dispose of the land given to her by my brother.  The buyer is therefore held in my eyes to be the owner of the land he purchased, that is to say, he has the right to exploit it as he wishes, from this day.”

 

At these words, everyone acclaimed him with cries and applause, and as well the mediators were overcome with emotion and began crying.  The widow and her children were visibly overwhelmed with joy that showed on their faces.

 

The widow now stated:  “I thank my brother-in-law for this declaration and I thank mediation which has helped us resolve this matter.  From my side I accept with open heart  this offer of the ‘pot de vin’.

 

The elder son then took the floor:   “I thank my uncle for his declaration.  And I feel the need to forgive my aunt, his wife, who beat me when I recently came to share a meal with my cousins on the day I was invited  to their home  to collect  500 francs (US $0.50) to pay for my school fees.”

 

It is not unusual for uncles, older brothers, and other relatives to help children with their school fees.  This would have been a common occurrence for the family.  The fact that the aunt beat this child indicates the tension that existed in the family.

 

Numerous acclamations continued in the classroom, and the mediator eventually led the group to a closure.  He asked four persons to speak  about what they had witnessed.    In taking the floor, each of these persons hailed the miracle that they had witnessed, this turn from hostility to forgiveness.   They expressed their desire that the results of this mediation be perpetuated and that they be a model for the numerous cases of conflict still existing in the village.

 

Finally there were photos taken to be hung in the classroom where the event took place as a reminder to all how this affair was brought to a peaceful conclusion.  Two prayers were then made, one by a catholic and one by a Quaker pastor who was with the mediators, followed by a spontaneous yet somber song.

 



Jeanne and Phillipe (mediators in center)  widow and family on left,  brother-in-law and family, right.  Community members at rear.

 

The case going on in the other hall was near conclusion both lasting about 3 ½ hours.  There were events I had never seen in ten years of mediating many types of cases.  The mediators went beyond the things I had trained them to do.  What seemed unusual or strange to me, probably fit comfortably into the context of Burundian life.  I was proud of the work the two mediators did that day.   I think that there was  a lot of pressure to drive this case to a resolution which the Transformative model may not necessarily have been compelled to achieve.  Empowerment and  Recognition, two pillars of the Transformative process really and truly occurred.  The road that led to Empowerment and Recognition may not have been on the pure Transformative pathway.  Will mediation of any sort find its way into Burundian society?  I think that at least in this area, it will continue to be a new and useful method of resolving conflict.   Can it be applied to the more violent nature of people,  I don’t know yet.  There was violence in this case, the rape, but it was not acknowledged as the most important issue by the perpetrator or even the members of the family.  I can only judge by the reactions of the spectators, the members of the peace committee, and the disputants that it was a successful process that needs to be developed,  maintained and further evaluated.  The need to train more mediators is clear.  There are only twenty-five trained by our work.  It would be better to promote mediation to the level that all villages would have several trained individuals to work in dispute resolution.   There are traditional methods as well, but many of these have been forgotten or corrupted by the adoption of European law.  People are re-examining how they can bring justice to their populations and deciding how this can be achieved.  More work needs to be done, more mediations observed and studied before a reasonable conclusion can be drawn.

 

George Brose

Kettering, OH

September 1, 2008


In a recent communication with David Bucura the director of the African Great Lake Initiative, he informed me that there have now been approximately 3,000 community mediators trained and working in the countries of Rwanda, Burundi, the Eastern Congo, and Kenya.  Almost all of them are serving as volunteers in their communities.   The new mediators after getting a bit of experience became trainers themselves.  

George,    February, 2026


One further note before closing.   To more fully understand the level of violence that had been endemic in Burundi since independence in the early 1960's, on our way to the four day training we passed a memorial site where a group of Tutsi children and teachers had been put into a petrol station and the station set on fire.  This occurred just seven miles from where the mediation described above was held.   I won't go into details about that but if you wish to know more you can find the story on Google.   This is a picture of the memorial to that incident at the village of Kibimba.


Kibimba Memorial
Sign on right says "Never Again" in French
The gas station is on the left.



V 1 N. 32 Following the George River in Northern Labrador

  The following interview was done with Arnold Zagaris in Noranda, Quebec where we were both teachers.  Since then Arnold has become a very ...