Latest news with #culturalpractices
RNZ News
10-07-2025
- Entertainment
- RNZ News
Kiribati Language Week: Celebrating culture amid rising seas back home
Kam na bane ni mauri, greetings everyone, it's Kiribati Language Week in Aotearoa, marking five years since the celebration began. This year's theme is: "Living our valued cultural practices through love and respect upholds our dignity and fosters growth for a successful future." Events are taking place across the country, and on Wednesday in South Auckland, Westfield Manukau Mall came alive with cultural performances and flower-making workshops led by the Te Onikabwebwe Women's Club, offering a hands-on Kiribati experience to the public. One group member Kauanga Ioera said many people still mispronounce the name of her country, "a lot of people say 'Kiri-bah-tee', but it's 'Kiri-bas'. We pronounce our 't' and 'i' as 'c'," she explained. Whenever she introduces herself and say where she's from, she also has to explain where Kiribati is. "Every time we mention, oh, we're from Kiribati, [people say] oh, where's that? So they don't really know where Kiribati is. "Kiribati is a small island, three hours away from Fiji, we are Micronesians." Smiles for Kauanga Ioera and her son at Manukau Mall showcasing their Kiribati culture. Photo: Nick Munro Many of the community in Auckland have travelled to Wellington for this year's celebrations. "We're preparing right now for our Kiribati independence all the way in Wellington, and we're just feeling the Kiribati spirit, like, and we want to share with everyone here our Kiribati spirit and culture," Ioera said. Performer James Tonganibeia, who danced before hundreds at Westfield Manukau Mall, wore a traditional rope made from ancestral hair. "So the ropes that we use to tie our mats are the hairs of our elders, and these hair carry us in our dance. James Tonganibeia taking pride in his cultural attire during Kiribati Language Week celebrations showcasing his culture at Manukau Mall. Photo: Nick Munro "While we're carrying their hair, we're also carrying them in our dance, it just helps us give us more energy and it's really important for us to carry it with us." Tonganibeia said. The Centre for Pacific Languages works with the Ministry for Pacific Peoples to support language retention through classes, resources, and community funding. Centre for Pacific Languages chief executive Fesaitu Solomone said just 50 percent of New Zealand's Kiribati community (over 3000 people) can speak the language, according to past census data. She highlights the importance of the next generation learning the language of their Pacific heritage. "I've always encouraged our young people. This message is to if you want to learn the language, don't be shy, be proud of your identity, speak the language, because that's where we're going to retain our language and culture, and the revitalisation of languages starts with you as an individual. "I believe with the aspirations as a community, they've put it in the action plan that they want more people. They want the language to start from home as well content resources to help them." Solomone said. CEO for Centre for Pacific Languages Fesaitu Solomone Photo: Nick Munro Events to celebrate Kiribati Language Week will continue until Saturday, with major celebrations led by I-Kiribati communities in Auckland, Dunedin, and Wellington.
New York Times
02-07-2025
- General
- New York Times
The Quiet Girls' Revolution Underway in Africa
Every year I choose a university student to accompany me on my win-a-trip journey, which is meant to highlight issues that deserve more attention. My 2025 winner is Sofia Barnett, a recent Brown University graduate and a budding journalist — and with that, I'm handing the rest of the column over to her. By Sofia Barnett, reporting from Sierra Leone Secrets swirl through homes and villages around the world, and in a poor district of Makeni, Sierra Leone, they involve what families do to the genitals of their daughters. More than two million girls around the world endure genital mutilation before their fifth birthday each year, and most women here in the West African nation of Sierra Leone have been cut. We often think of human rights abuses as wartime atrocities or what governments do to dissidents, but sometimes they involve what family members do to the people they love. In a low-slung home in the city of Makeni, a mom explained why she wants her daughters to be cut: It is her culture. It keeps girls chaste. It marks their sacred transition into womanhood and welcomes them into a community. But her daughter, Alimatu Sesay, 18, was having none of that. 'I'm not ready to go' get cut, she said firmly. 'It is my right.' Sesay's mother, Mariama Sillah, laughed and rolled her eyes. She herself was cut as a young girl, and generations of the female lineage have belonged to the secret Bondo society that conducts the cutting. She doesn't want her daughter left behind. Want all of The Times? Subscribe.
The National
05-06-2025
- General
- The National
The UAE can model a vision of social cohesion that includes its bond with the natural world
Community is not merely about human connections – it is about the intricate web of relationships that sustain us all. During the UAE's 2025 Year of Community, we celebrate a fundamental truth: that our strongest communities are those that recognise their dependence on, and responsibility to, the natural world. Our national identity, cultural practices and social bonds have all been shaped by our relationship with the land and sea that surround us. To speak of community in the UAE is to speak of nature itself. For generations, Emiratis have understood that individual survival depends on collective effort, and collective effort depends on environmental stewardship. The desert taught us to share scarce water resources. The sea taught us to co-ordinate fishing expeditions and pearl diving. The mountains taught us to create pathways not just for ourselves, but for those who would follow. These environments did not just demand co-operation – they created it. This reciprocal relationship is embedded in our cultural practices. When Bedouin families gathered around their fires under star-filled skies, they shared not just warmth but stories that connected them to the land. When coastal villages established rotating fishing grounds, they were practising early forms of conservation that maintained ecological balance and community harmony. The traditional majlis – our communal gathering space – was often situated under the shade of ghaf trees, nature literally providing the foundation for social cohesion. Today's research confirms what our ancestors intuitively understood: that environmental and community health are inseparable. Studies show that neighbourhoods with accessible green spaces have stronger social ties, lower crime rates and better mental health outcomes. Communities that participate in habitat restoration report increased feelings of belonging and purpose. Conservation projects that engage local stakeholders deliver more sustainable outcomes for people and nature. As we face unprecedented global challenges such as climate change, habitat destruction and displacement, the connection between environmental and community resilience becomes even more vital As we celebrate the Year of Community, we recognise that environmental stewardship forms a natural and complementary dimension of this national focus. When we protect mangrove forests, we are not simply preserving carbon sinks, we are safeguarding cultural knowledge and traditions passed down through generations. When we restore desert ecosystems, we are not just saving endangered species, we are preserving the landscapes that have shaped our poetry, art and collective memory. These environmental actions strengthen the very communities we are celebrating this year. The UAE's conservation initiatives reflect this integrated understanding. Our protected areas preserve not just biodiversity but also landscapes that hold cultural significance for Emiratis. Our fishing regulations honour maritime traditions that have been part of our heritage for generations. Our species reintroduction programmes, such as for the Arabian oryx, restore not just ecological balance but also important symbols that connect our people to their shared identity. This holistic approach extends beyond our borders. Through the Mohamed bin Zayed Species Conservation Fund, we support community-led conservation in more than 170 countries, recognising that when local people are empowered as environmental stewards, both nature and social cohesion flourish. These efforts acknowledge that biodiversity loss threatens not just ecosystems but the cultural practices, traditional knowledge and community bonds that depend on them. As we face unprecedented global challenges such as climate change, habitat destruction and displacement, the connection between environmental and community resilience becomes even more vital. When ecosystems collapse, communities fragment. When traditions tied to the land are lost, social fabrics fray. This is why environmental protection is not separate from community building, it is an essential component of it. Later this year, the UAE will host the IUCN World Conservation Congress in Abu Dhabi, bringing together conservationists, Indigenous peoples, scientists and policymakers from around the world. This gathering embodies our understanding that effective conservation requires diverse communities working in harmony, just as healthy ecosystems depend on biodiversity. By hosting this critical dialogue, we demonstrate that community values and environmental values are one and the same. Building truly resilient communities requires collective action across sectors. Businesses must recognise that their operations depend on and affect both natural and social capital. Educational institutions must teach ecological literacy as a foundation for civic engagement. Government initiatives can consider how community development and environmental awareness often support each other in meaningful ways. And individuals must understand that their daily choices affect both the natural systems that sustain us and the social bonds that give life meaning. In this Year of Community, the UAE has an opportunity to model a vision of social cohesion that extends beyond human relationships to encompass our enduring bond with the natural world. The same values that strengthen our communities – co-operation, foresight and generosity – are precisely those needed to address our environmental challenges. By nurturing both our human connections and our relationship with nature, we honour our heritage while securing a more sustainable and harmonious future. This is the deeper meaning of community, one that recognises humans not as separate from nature but as an integral part of it. By protecting the environments that have shaped us, we strengthen the very foundations upon which our communities are built. In doing so, we create a legacy of connection that will sustain generations to come.
Daily Mail
04-06-2025
- Health
- Daily Mail
Boy, three, starved to death and buried in garden by off-grid vegan parents was failed by authorities who feared being branded 'discriminatory'
Police and social workers' fear of being seen as discriminatory may have contributed to the death of a starved toddler who was buried in a garden, a review has suggested. Abiyah Yasharahyalah, aged three, died in early 2020 from a respiratory illness, worsened by a 'restricted' vegan diet which caused severe malnourishment. A review into his parents' contact with authorities found there was a lack of curiosity about how their culture and lifestyle might have impacted on his wellbeing, warning that 'the safeguarding of children being impacted by harmful cultural practice is paramount'. Tai and Naiyahmi Yasharahyalah were jailed for a total of 44 years in December after being convicted of multiple charges including causing or allowing Abiyah's death and child cruelty by failing to provide adequate nourishment or summon medical care. The couple, both degree-educated, were obsessed with 'clean living' but lived in squalor after turning their back on society. Jurors heard they survived on only fruit, nuts and seeds having established a 'kingdom' in which they lived under their own religion and laws. The review said the case demonstrated the need for 'professionals' involved in safeguarding work such as police, health and social workers to 'be confident to ask questions about different cultures and belief systems without fear of being perceived as discriminatory'. It warned: 'Whilst professionals should have a good understanding of the communities they serve, if any family engages in cultural practices which are harmful to children, this must not be overlooked, and the safeguarding of children being impacted by harmful cultural practice is paramount.' The report by Birmingham Safeguarding Children Partnership, published yesterday, said Abiyah became 'invisible and lost from professional view' following a lack of 'exploration or curiosity' by health visitors. The Covid-19 lockdown in March 2020 likely contributed to the 'lack of follow-through activity', it added. Abiyah's birth in 2016 was registered, but he was not seen by medics or professionals after 2018 and his death in January 2020 went unnoticed. Officials only discovered the boy had died almost three years later, after police were asked to conduct a welfare check on the couple. By the time the couple were arrested in December 2022, Abiyah had been dead two years. The pair had been living off-grid in a squalid caravan in Somerset with another young child when a social worker came across a social media video posted by Tai in 2016 in which he referred to a child called Abiyah. Tai, 42, went on to admit that Abiyah was 'dead in a physical sense' but claimed he had been reincarnated. Those words led to the couple's arrests and soon after, Abiyah's body was exhumed at the couple's former address in Birmingham. Abiyah was found to have had severe malnutrition, rickets, anaemia and stunted growth thanks to his limited diet, as well as five fractures that would have caused terrible pain. The Yasharahyalahs' trial at Coventry Crown Court heard that while no cause of death was formally established, experts in court said starvation was probably to blame. Police visited the Handsworth property three times, including in February 2018 when Abiyah was alive. The review stated that with regard to this visit 'no details were recorded' about Abiyah, with his presence 'almost invisible on review of records'. Both the mother and father were said to be members of Royal Ahayah's Witness, described as an 'obscure religious movement based on the belief that mainstream Christianity is designed to subjugate the Black Community..' The review said their hostility towards those in authority caused the focus of professionals to be 'diverted or distracted' from the children's welfare while the couple's numerous name changes and aliases made it more difficult for agencies to track and share information effectively. It noted that Abiyah 'was only ever seen by a small number of professionals during his lifetime, and for a limited time only'. In March 2020, health visitor records said it had been noted at a safeguarding meeting that Abiyah had not been seen by them since his six-week assessment. Authorities showed a 'general lack of knowledge or assessment of the parents' belief systems', leading to an 'insufficient understanding about the impact' on his care, the review said. It added that his parents' behaviour 'often distracted or diverted professional attention' away from his safety and welfare. As part of the review, the views of both parents were sought. Tai refused to be interviewed but Naiyahmi Yasharahyalah, 43, agreed telling the review it was now 'hard to accept that my approach did not lead to the best outcomes for my child and that it took the court process to take me out of that bubble'. She said at the time, she did not think Abiyah needed help with any illness. An NSPCC spokesman said the review 'brings into sharp focus why it is crucial that professionals demonstrate curiosity and scrutiny.'
The Guardian
04-06-2025
- Health
- The Guardian
Boy starved to death in Birmingham ‘was invisible to child services'
A toddler who was starved by his parents and buried in their garden was 'invisible and lost' to child services, a review has said. Three-year-old Abiyah Yasharahyalah, who lived with his parents in Birmingham, died in early 2020 from a respiratory illness. He was severely malnourished when he died and suffered from anaemia, rickets and stunted growth which, as well as the illness, were exacerbated by the 'restricted' vegan diet he was given at home. A local child safeguarding practice review, published on Wednesday, into Abiyah's death found that a lack of questions asked about how the family's lifestyle and culture could have had an effect on his health, stating 'the safeguarding of children being affected by harmful cultural practice is paramount'. The review also found that while the family were subject to visits, they were sporadic and short, noting that Abiyah 'was only ever seen by a small number of professionals during his lifetime, and for a limited time only'. At the parents' trial at Coventry crown court in December last year, the court was told that following Abiyah's death, his mother and father, Tai and Naiyahmi Yasharahyalah aged 42 and 43, performed an 'eight-day ritual' in the hopes that their son would 'come back' to life, before burying his body in the garden of their home in Handsworth in the centre of the city. The court also heard that police had visited the families residence three times, including in February 2018 when Abiyah was still alive, but that 'no details were recorded' about Abiyah, with his presence 'almost invisible on review of records'. The home was also visited by social workers on at least five occasions, but these visits were described as 'very limited, reinforcing that there was very little insight into (Abiyah's) existence, health or welfare'. The review found that authorities coming into contact with the child's family showed a 'general lack of knowledge or assessment of the parents' belief systems', leading to an 'insufficient understanding about the impact on his care.'. It added that his parents' behaviour 'often distracted or diverted professional attention' away from Abiyah's safety and welfare and that 'parental resistance of advice, support or authority ultimately resulted in (Abiyah) becoming invisible and lost from professional view.' Annie Hudson, chair of the Child Safeguarding Practice Review Panel, said that the report strongly evidenced 'the paramount importance of understanding what life is like for children, and not being distracted or diverted away by parental behaviour when considering children's safety and welfare. 'It is important to respect parents' faith and beliefs,' she added. 'However, as this review highlights, professionals must always be mindful of whether their views about parents, including their faith, race and culture, is inhibiting their capacity to be questioning and act together in a timely way to safeguard and protect children.' Tai, a medical genetics graduate and Naiyami, a former shop worker, left the body buried in the garden when they were evicted from the house in 2022. The couple adopted their own belief and legal system dubbed 'slick law' which incorporated elements of Igbo culture. They were described as shunning society, putting a sign on the door of their home which warned 'all governmental and non-governmental bodies' not to ring the doorbell or make 'any contact with any member of this house'. Tai and Naiyami, who were arrested in December 2022 whilst living in shipping container in Somerset, were sentenced to 24 years and 6 months and 19 years and 6 months for multiple charges including child cruelty, causing or allowing the death of a child, and attempting to pervert the course of justice.
