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Kenya Log, Day Seven

August 3, 2009 · Leave a Comment

Day Seven

Woke up around 6.45AM to get ready for breakfast, which was to be promptly served at 7.30AM. Last night it was decided that we were going to go on a mini-Safari today so we were told that we need to finish breakfast by 8.00AM so that we can leave the facility at 8.00AM sharp and come back by noon. Breakfast at BTL was not too different from the kind we were served in Bondo; some sort of bean porridge, oatmeal, scrambled and boiled eggs, toast and marmalade, and a choice between coffee, tea and cocoa was offered on the table.

We (the three that actually wanted to go on the mini-Safari) promptly finished breakfast at 8.00AM and went toward the main entrance as we were told to do so, but the driver wasn’t there; we then assumed that the driver is probably operating on “Kenya Time” which, according to our guide in Bondo, is usually anywhere from 30-60 minutes after the designated time. So with that in mind, we stood around the parking lot for about an hour, walked around the facility a few times waiting for the driver to arrive. But little did we know, that it wouldn’t be until 10.30AM that the driver will actually arrive on the facility to pick us up—some two and a half hours after the appointed time of arrival.

I may have forgotten to mention on day six that BTL is actually in an area about 24km away from Nairobi called Ruiru; the facility itself is gated and heavily guarded, probably due to the fac t that there’s a prison right outside the facility where the prison guards practice marksmanship every morning for about forty-five minutes. I kept joking with Parent 1 that BTL actually felt more like a prison than a “translation and literacy” centre, but who knows, maybe those words will come and haunt me for the next ten or so days I’m supposed to spend here.

The drive into Nairobi was almost as bad as the drive coming into BTL the night before; there was a massive traffic jam in the inbound traffic—probably people going to work or visiting Nairobi over the weekend, which reminds me of another conversation I had with one of the people here: apparently Kenyans work on a five-and-a-half-day schedule, where they work 9 to 5 on the weekdays like they do everywhere else and then work only until noon on Saturday—resulting in sixty frustrating minutes of sitting inside the car as opposed to the twenty-five it would take on any normal day. We had to first stop by a garage because the front left tire was flat and had been running on a spare tire, but when we got to the garage we were informed that the replacement tire wasn’t ready and that we’d need to come back a few hours later in order to pick it up. So without wasting anytime, we decided it’d probably be best for the driver to drop us first for our mini-Safari and then go get his replacement tire.

So another twenty minutes of scourging through Nairobi traffic later, we arrived at Nairobi National Park, the home of the Kenya Animal Orphanage and the fabled Safari Walk. As we got off the car, the driver told us that he had other things to do in town today and told us that he’d meet us at the restaurant area at around two o’clock (there’s a reason why I mention this) leaving us to go explore on our own. Although we were told the day before that the entire park was huge and takes 3hrs to walk from one end to the other, we were disappointed to find out that most of the park was not accessible to pedestrians, so we were forced to choose between visiting either the Orphanage or the Safari Walk; after consulting the man at the ticketing box, we were told that we’d see more animals inside the Orphanage so we headed to that general direction.

The ticket price for the Orphanage was organized in a rather peculiar way. The price range for a Nairobi resident, Non-Nairobi resident and a foreign national were all different; while they encouraged Kenyan Nationals to pay in KSh, foreign nationals were told to pay in USD—the price they expected foreign nationals was 10 USD (approximately 750KSh) per person, while the residents and Kenyan nationals were only expected to pay around 200-250 KSh per person.

The first animal we saw at the Animal Orphanage was a weird looking-monkey (the guide told me what species of monkey it was but I don’t remember what it was called) named “Benin,” named so because it was illegally poached into Kenya from some West African country, probably either Sierra Leone or Benin. The guide then explained to us that most of the animals that ended up in the Orphanage were mostly rescued from the hands of poachers or those that were holding them in (illegal) captivity. We then moved on to meet Patrick and Patricia the warthog, who were to be disambiguated by the fact that male warthogs have curvy tusks whereas females don’t.

As we passed by the warthog cage, my mind couldn’t help but keep wondering if there were any cheetahs in the Orphanage—afterall my sole purpose in coming to Kenya was to tackle a running cheetah—so while my mind was lost deep in hope and bewilderment, we passed by some weird birds (I’ll post links to these pictures after I organize my photos when I get back to somewhere with fast internet) and other insignificant animals until we finally arrived at the cheetah cage.

Ah yes, the cheetah. The runners of the jungle. The cheetah is the fastest animal on land and can run up to an average of a 120km/h (around 90mph); it starts hunting at about six months of age and preys mostly on gazelles or antelopes. Unlike leopards, cheetahs are not solitary animals, although they don’t hunt in prides or in packs like lions do. Although the cheetah is frequently mistaken for the leopard, the cheetah can be distinguished by the distinct black “line” that runs from the side of its eye down to its nose. The guide was “impressed” by my National Geographic-inspired knowledge of cheetah and assumed correctly that I would be very interested in perhaps touching, nay, petting the cheetah, and hinted that if I “tipped” the zookeeper, he may let us into the cage to pet the cheetah. So I quietly slipped 200 KSh (about 3 USD) to the zookeeper and lo and behold! The gate into the cheetah pen was open and we were guided into the cage.

There was a flurry of emotions flying across my brain at that moment; I was happy that I actually get to see my favorite animal up close and personal, but I was also deathly frightened by the fact that cheetahs are also deadly predators and if I had somehow managed to irritate it there probably would be no escaping death or mortal injury. But I soon found that these cheetahs were literally brought up in the Orphanage since they were only a month old and were incredibly-tame; so I decided to try my luck at tackling one while it started runn—I mean, pretend like I’ve beat it down and brought it into captivity. The cheetah that I managed to pet and take a picture with was actually only three months old, which led me to abandon my plans of capturing a cheetah cub and secretly smuggling it back to America to train it so that it would eat annoying dogs that came by; if the cheetah is this big when it’s only three months old, I can’t really imagine how big it’ll become when it’s one or two years old.

After taking a few pictures with the cheetahs, we thanked the zookeepers and left the cage to go see the lazy leopard. This particular leopard which was in the Orphanage was apparently very shy and we were told that we were actually very lucky to have come close to feeding time, else the leopard usually just hides up on the tree. The leopard, however, didn’t do much but lie down and yawn; the guide did however manage to get its attention by rattling the cage a little, after which it raised its head up with a puzzling look, but it resumed its “ima just lie down here and do nothing until you feed me” position soon after it realized it wasn’t feeding time yet.

Just across the leopard cage was the “monkey village” where we met all sorts of monkeys that we’ve never seen before or even heard of; there was one particular monkey which had groomed its hair to look like Elvis which was found in the town where Obama’s family supposedly lives, named “Barack,” which seemed to attract the most attention out of all the monkeys, probably because it started doing all sorts of little tricks and dances when the guide came around with food. We then passed by a Serval Cat, a Jackal, some weird birds, a gazelle fawn until we got to an ostrich cage; the ostrich was actually more eager to meet people than all the other animals we saw that day and it kept peeping over its cage raising its head above the fence to see if any people were coming to visit it.

I do realize that justice would be done best for remembering this day through pictures rather than my boring rambling, so I’ll just end my description of the orphanage by saying, yes I saw lions (and lionesses) and no, I didn’t see tigers, no they’re not only in Kenya and Norway is an awesome place that people shouldn’t “forget” like the weebl song tells you to do.
We walked out of the Animal Orphanage at around 1.00PM keeping in mind that the driver told us that he’d be back to pick us up at around 2.00PM and headed down to the restaurant area. The price of the buffet was 800 KSh per person, which under normal circumstances we probably wouldn’t have paid, but since there wasn’t any other eateries around we decided it’d be best for us to pay up and fill up as we wait for the driver to come back.

Although the ominous experience of “Kenyan Time” was fresh in our minds as we sat down in front of the restaurant at 1.45PM waiting for the driver to arrive, we sat in wait still in our restaurant seats hoping that the driver would come sometime soon. It was only until 2.45PM when we realized that “Kenyan Time” had been in effect again and decided to walk around the park a little more; during the 45 minutes of our walking around we saw a Masai tribe (the oft red-clad nomadic warrior tribe that Kenya is famous for) performing some sort of traditional dance, two weddings taking place in some garden nearby the Safari Walk, and two warthogs curiously outside their cages roaming around the parking lot, crawling on their front two feet.

Just as we were getting tired of waiting, the driver finally arrived, smiling and apologizing, and drove us to the A.F.E.W. Giraffe Sanctuary which was about ten minutes away; we also passed by an elephant sanctuary on our way there but our hopes of seeing any were quickly extinguished when the driver told us that the sanctuary only opens for an hour a day from 11.00 to noon, unless you decide to “adopt” an elephant. The Giraffe Sanctuary cost 10 USD to get in, and it was only after I entered this place that it hit me that I’m actually in Africa; as soon as we entered the sanctuary the first thing we saw was the peeping head of a curious giraffe being fed cereal pellets by amazed tourists all around it. The giraffe sanctuary was built on the outskirt of a simulated giraffe habitat, currently occupied by six female giraffes and two baby (male) giraffe. The “stud” of the pack had tragically passed away two months earlier, but it wasn’t like we could tell the difference between a male and a female giraffe anyway.

Although I had no problem touching or stroking the giraffe, I was terrified to feed it out of my hand or let it lick my face like it was doing to the other tourists when I heard the girl I came with telling me that the giraffe’s saliva was sticky like a web of some sort. The kodak moment of the day, however, was when one courageous American tourist decided to put a cereal pellet between his teeth and “kiss” the giraffe, claiming that it would make a “great facebook profile photo” which it probably did. The funny thing was that he ended up kissing one of the baby male giraffes that got scared after kissing the man; we teased the guy, telling him that he scared the baby giraffe straight in more than one way.

After we got out of the Giraffe Sanctuary, the driver gave us a mini-tour of some peculiar spots in Nairobi; we drove by a Sikh temple, a Hindu stupa, the worshipping place of what was supposedly a Muslim sect, and most curious of all, a freemason church. This freemason church was a place of particular interest that had many rumors surrounding it; the saying goes that even if someone gets into an accident or gets hurt in front of the freemason church, the person will not bleed but just sustain scratches and deep entry/exit wounds—the driver claims that a man who was shot one time in front of the church was taken to the hospital immediately after getting shot but the ambulance that he was taken to the hospital in was miraculously found without a single drop of blood—and asked us if the freemasons are a cult or actually an established religion in America, to which I just shrugged and told him that they’re also very much a mystery in America as well.

We arrived back at BTL just in time for dinner, and after dinner I had to move all my stuff over from the room I had stayed the night before to Parent 2’s room since Parent 1 was leaving to go back to Korea and I’m supposed to room with Parent 2 for ten days. At about 8.00pm the first car leaving to the airport left the facility, leaving myself and three other people to wait for the second car which would take the remainder of the people to the airport, hoping that “Kenyan Time” would not strike again, but it did; the second driver arrived at 8.45PM much to the worries and anxieties of the second group including myself.

The driver, however, assured us that the car would arrive at the airport in time for the check-in time which was 10.00PM, and told us to gear up for a bumpy ride, which we did—fourty-five minutes and twenty traffic violations later our car arrived at the airport at the same time as the first driver that had left forty-five minutes before we left the facility.

We dropped Parent 1 off at the airport along with the rest of the people going back, and stopped by Nakumatt (the local 24hr Walmart) to grab lucozade (the british version of red bull with about 300% less caffeine) and other essentials and headed back to BTL where I drugged myself to sleep once again.

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Kenya Log, Day Six

August 2, 2009 · Leave a Comment

I’m pretty sure I’m missing a day or two here, but whatevs.

Woke up at 7.10am to the sound of people heading toward the restaurant to grab breakfast for the last time (!) in Bondo, and whereas I’d normally be distressed by the fact that I’m ten minutes behind schedule, I was too exahausted and too overwhelmed with everything that’s happened to really care and just made my way to the restaurant again.

The breakfast was the same as always: corn flakes, scrambled eggs, boiled eggs and toast; with thermos flasks of hot milk and hot water on the table for those people wanting to make instant cocoa or milk tea. One interesting thing I observed about the way Kenyan people drink tea, or milk tea to be more specific, is that whereas one’s impression of “milk tea” would be black/red tea with milk added after the tea was brewed in hot water, in Kenya they just dip a teabag into hot milk and actually flavor the milk; it’s probably more accurate to label this “flavored milk” as opposed to “milk tea” since the end product is probably lacking most of the benevolent substances of tea (I think I read somewhere that putting milk in coffee destroys most of the caffeine/polyphenol that’s inside the coffee) and is just a fattening lactose-based drink.

After breakfast, I went back into my hotel room for the last time to check if I left anything behind; luckily I was able to charge my mp3 player using the computer in the annex lobby so I was set for the long drive ahead to Nairobi. I don’t remember if I mentioned this on day two or not, but coming into Bondo by bus was actually a tricky endeavour; the main road leading into the hotel was blocked off for construction so we had to take a backdoor route through a very narrow unpaved road which was surrounded from all sides by trees: since the bus we were taking to Nairobi was substantially better than the bus we arrived in Bondo with, the bus driver decided that he didn’t want to take the risk of damaging/scratching the top and the sides of the bus so he stopped at some random point near the town centre. This meant we had to walk out of the hotel on foot and look for the bus which was fine, except that the bus driver gave us very ambiguous directions as to where he had actually parked the bus so we ended up circling around the town for quite some bit before we actually found the bus and hopped onboard.

The bus ride from Bondo to Kisumu was only about 75 minutes, most of which was spent listening to music and ignoring the people singing in the bus in “noise-cancelling mode”; it’s actually a pretty nifty function where the earphones emit some sort of a vacuous sound in the background so it cancels out any noise that’s coming from outside–it actually feels like you’re on an airplane or some very high building at first, but then you get used to the sound and the feeling and tend to appreciate the fact that you’re not being disturbed by any outside noise.

One good thing about long bus trips is that you tend not to be so picky about the music in your playlist since you know you’re going to be strapped down for a long time with nothing else to do but listen to music so you don’t skip around trying to single out specific songs you want to listen to; I ended up recycling through about 5-6 years of music that I’ve been neglecting since I pretty much had nothing else to do but listen to music on the bus.

We stopped in Kisumu to visit an orphanage that was apparently established and funded by Medical Ambassadors International (yet another NGO that Parent 2 used to work for) where I had to play interpretor yet again while touring the facility. One interesting thing about Kenya I learned while we were in the orphanage was that children often leave home or go out to live in the street as a result of polygamic marriages. Whereas polygamy is discouraged by religion and the state itself, it’s apparently a big part of Kenyan culture; there are apparently many cases where children are simply abandoned as a result of polygamic marriages, especially since a polygamic marriage is discouraged by the state and none of these marriages are usually considered “official.” As a result of having no legal obligation to stay with their families, people tend to informally “end” marriages when they see fit, most of the times resulting in families being split up and whatnot.

About an hour later we hopped back on the bus and headed to Kericho which was about an hour away where we had lunch at this place called “Tea Hotel” which used to be some sort of a manor built by the British during their occupation of Kenya; the menu here was the same as anywhere else we ate at: Ugali, Steamed Kale, some sort of meat stew, Potatoes, Cabbages.

After lunch we hopped on the bus once again on our merry way back to Nairobi; we briefly stopped in Nakuru (the place where our bus broke down on day two) to refuel at the same place our bus broke down and saw a family of baboons on our way into Nairobi–the bus driver actually stopped for the baboons and we threw potato chips and dried bananas at them to draw them in closer to take pictures–hit a huge traffic jam after we got into the city of Nairobi at around 8.00PM, had a few “inspectors” board our bus who were promptly shooed off the bus by Parent 2 being paranoid, and finally arrived at my new resting place for the next 10 days or so: the Bible Translation and Literacy Centre (or BTL for short), which is also home to the SIL’s African Division; they have “satelite internet” here so hopefully I’ll be able to update with more frequency than I’ve been doing for the past few days or so.

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Kenya Log, Day Five

July 30, 2009 · Leave a Comment

Day Five

Some major drama happened today.

So I woke up this morning a little more tired than usual since I had to interpret an entire church service (oh the irony) the day before, so I was 10-15 minutes late for breakfast. I dragged myself out of bed, still tired and still wearing glasses to go to breakfast, just ate toast, eggs and two bowls of cereal and headed back to my room.

Remembering that the alarm on my cell phone didn’t ring this morning for some peculiar reason, I started looking for my cellphone all over my room but it was nowhere to be found. So as I was frantically searching for my phone I started hearing waves of panic coming from all over the floor—people in the room across from me had their wallets robbed of their money, credit cards, and whatnot; people in the room next to us had their camera and their money stolen; the one down the hall had their laptop and some perfume stolen from their travel bag, which they found with the safety lock tampered with and broken into. And at that moment, it sparked a thought in my head: maybe I’ve been robbed too.

So I ran back into my room frantically hoping that perhaps they left our room out and just passed by, but I guess happy endings never happen in real life; after 30 minutes of thoroughly searching every corner of my room I found out that my camera, my watch, my cellphone, and most importantly, MINIMALIST (lappy) was stolen. So I went through the whole five steps of dealing with grief thing except for “bargaining” and was kind of distraught all morning realizing that I’d been pretty much robbed of everything I treasured materialistically for the last two years, but then I started analyzing the facts carefully with the other victims from the floor:

1. The annex building where we’re staying in is currently inhabited only by the twelve of us from the NGO.
2. The annex building door is usually closed and locked when we’re not there.
3. The robbery took place during the 15 minute window when the last person left the annex building to go eat breakfast and the first person came back from eating breakfast;
4. Two of the three rooms that were broken into had their door locks tampered with; one room (mine) was left still locked.

We therefore concluded that the chance of someone completely unrelated to hotel personnel robbing all three rooms in that time frame is very unlikely and all unanimously agreed that someone must have received some sort of help from someone in the hotel—just the fact that the robber struck us in that fifteen minute time frame when we were gone for breakfast seems to suggest that the robber knew our daily routine/habits—either that or the robber was incredibly lucky.

We reported the incident to the police briefly who told us that they’d come back in the afternoon to give us a full report/for a follow-up so we went about our day’s schedule, which was part two of school visitations.

Instead of going to Thim primary school first like we did on Monday, we headed over to Migono first albeit an hour late; our “guide” had already called the principal in advance to tell them about what happened at the hotel this morning and that we’d be late as a result, so the principal was rather understanding of our predicament. When we arrived at Migono, we were greeted by a familiar scene of children coming out of their classrooms carrying their desks over to a shady area where we could all sit down. After everyone was properly seated, the principal greeted us (and surprise surprise, I had to interpret everything that was going on again) and told us that the children had prepared presentations for us, which turned out to be either poetry recital or some sort of singing, either in Swahili or English.

After the children were done with their show and tell, it was our turn to do “our thing”; basically the NGO’s purpose in coming to the school was to aid them through providing some necessary supplies all the while subliminally preaching Christian propaganda along with it. So they decided that in order to integrate these two things together, they’d hold some a drawing competition, where they would tell the children a bible story and ask them to draw or depict the story they heard as well as they can with those that performed admirably better than the others being rewarded with a special prize.

So the NGO group decided that they wanted to tell the story of the Prodigal son (which was first told in Korean, interpreted into English by yours truly, and then into Swahili by one of the teachers since the children aren’t completely fluent in English as opposed to Swahili or their native tongue) and would reward every child that participated in the “competition” by giving them a piece of candy, a pencil, and an exercise book each; those that performed over and beyond would be rewarded with an assorted stationery set.

After that was done and over with, we said our goodbyes and went back to the guide’s mother’s house for lunch again; lunch was pretty much the same meal that was served everyday, except this lunch was a little bit more eventful because Parent 2 got scratched/bitten (he claims that the cat bit him, whereas I saw it clearly scratch him with its claws) and he was off to kill it every time it came back into the room. I felt sorry for the cat since he pretty much deserved to get scratched after aggravating it so much, but whatevs. It was funny seeing him get so angry over a small animal either way.

After lunch, we headed over to Thim primary school (the “bush” school from Monday) where the children also brought over benches and chairs to sit down as soon as they saw us and we were given the same formal greeting plus the show and tell show. Thim’s show and tell was a little more impressive since they even prepared a traditional Bantu dance for us (for those of you who don’t know who the Bantu are, they’re the stereotypical Africans wearing war paint carrying spears and wooden shields) and even recited a poem which apparently ranked third place in some provincial poetry recital contest. But all in all, this school was a little more impressive than the one we visited in the morning.

The NGO group decided once again to follow the format of “bible story drawing competition” and I was told this time to interpret the story of Nehemiah (for those of you who don’t know either the stories of the Prodigal son or Nehemiah, either poke the nearest bible near you or google it if interested) and then tell the children this time to draw what they want to become in ten years—this went off without a hitch as well until it started raining and we had to make different arrangements.

With that all the regular scheduled events were done and completed, except now there was some more drama waiting to happen over at the police station.

So if you’d recall back to the events that I described happened earlier in the morning, the police officers told us that they’d check on us during the afternoon again to delve into the robbery a little more closely; since we were preoccupied with scheduled events during the afternoon, we told them that we’d come to them at the police station as soon as we were done with our arrangement for the day.

When we arrived at the police station, our “guide” had a brief talk with the officers there, after which we were taken into a questioning room/interview room to give our statements/testimonies/particulars regarding what happened in the morning. Because most of the victims, excluding myself, could not speak English, Parent 2 had to interpret into English one group of people whereas I’d have to interpret for the other group after I was done giving mine. But in the middle of what seemed like perfectly normal criminal procedure—writing down the name and personal information of the victim—Parent 2 started lecturing the police, telling them that this isn’t the way the police should be treating victims of a crime, and suggested that they were instead treating us like criminals. Then he went as far to say that if the police were going to treat us like this then we’d rather not receive any help at all, which left the police flabbergasted and me raging mad.

So in my viewpoint, since Kenya used to be a British colony and had inherited its system of government and bureaucracy (and kept it even after declaring her independence), the police were just simply following criminal procedure as prescribed by British Civil Law: no matter what the type or caliber of the crime may be, the reporting officer must always interview all victims and witnesses to ensure that they have all the information necessary in order to start an investigation.

But somehow, Parent 2 thought that doing the above, i.e. doing the job that they’ve been hired to do, was somehow “disrespectful” and was the same as “treating us like criminals” and even worked up the nerve to say that police shouldn’t be treating people like this and that he was “very disappointed” in the Police system of Kenya.

Of course the two officers who were trying to interview us were also somewhat annoyed and surprised that he’d react this way but they were very very polite; they continued to remind Parent 2 that Kenya was a developing country and that their system may not be on par as that of Korea or other advanced countries. Nevertheless Parent 2 continued insisting that formal criminal procedure wasn’t good enough for us and said that we’d send in our written statements tomorrow, to which the police reluctantly agreed.

I protested with the officers and Parent 2 in the same room, telling him that we’re no longer in Korea, and since the crime was committed in territory that’s under Kenyan jurisdiction (neverminding the fact that the crime was just a regular domestic felony not an international one) we need to abide to Kenyan law and Kenyan procedure if we expect any help from Kenyan authorities, and that the officers were only following their bureaucratically assigned tasks of gathering information which Parent 2 dismissed by saying that we shouldn’t have to follow this sort of bureaucracy and leaving the room.

On our walk back to the hotel (the police station is very close to the hotel) I was of course very angry at the way Parent 2 handled the situation and as I always do when I’m angry I started walking faster with a “stay the fuck away from me” look on my face. Parent 2 noted this and asked if I had a problem with him, to which I replied “of course I have a problem” and proceeded to explain to him the “errors” of his ways and also reminding him that no matter what his stance on what the police’s duty to the citizens should be, he should NEVER tell the police how to do their jobs, or tell them that they’re doing a crappy one ESPECIALLY if he’s a foreign national.

To this he gave the same “but I didn’t want to deal with that bureaucratic crap” response which made me speed off to my room to lie down and cool my head for a bit.
After I cooled down, however, I came to the conclusion that this event had happened because Parent 2 has always lived in Korea where civil workers supposedly “serve” the civilians as opposed to terrorize them and break their tail lights for no reason, and that his viewpoint on the law may be different from that of mine since I, as a student of (International) law believe that law is based on a set of ground norms which are designed to keep social order in balance, whereas he as a devout (maybe to the degree of cultism) Christian seems to think that laws and norms can be disregarded with authority from a being inapplicable to/transcending law (i.e. “God”).

So in thinking that the “misinterpretation” of the situation was merely a product of these different schools of thought, and also reminding myself that Parent 2 has no reason to not want to report this crime to the police and that he was merely doing what he thought was the best course of action in resolving this matter at hand, I felt that maybe I shouldn’t have lashed out at Parent 2, and wrote him an apology note (like a true Asian would do when apologizing to their parents) to which he told me in person that perhaps he shouldn’t have been so disrespectful to the police and that he acted this way because he thought if we had to interpret for everyone who got their stuff stolen at the police station, we’d be there until midnight ( which is totally untrue, but whatever)

So after that entire mess, we went to grab dinner as usual, and during the “reflection meeting” most everyone seemed to agree that we should be thankful that we were able to carry on with the day’s schedule most unaffected by what happened in the morning, and that the crime committed against us was only petty theft and that no one was hurt – in conclusion, being in good health and in good spirit is priceless, for everything else, there’s MasterCard.

Oh, on a concluding note, in the case that MINIMALIST is not found before I leave Kenya, I’ll probably buy myself a stronger, faster, better MINIMALIST, henceforth to be known as: MINIMALIST MK II

I’m thinking of getting me a VAIO Z series, or anything similar to it that’s 13-14in., somewhere around 2.6-3.0Ghz dual core or higher; 2-4GB of RAM; 300-500GB of HDD space with a decent video card that will let me watch videos—portability and non-macintosh-compatibility is a must. Let me know if you have any suggestions!

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Kenya Log, Day Four

July 30, 2009 · Leave a Comment

Day Four
Nothing much happened on day four other than me being forced into more pro bono interpretation labor for Parent 2, so I guess I’ll describe what our daily routine’s been like for the last week in detail instead.

So every morning we’ve been waking up at 6-6:30AM promptly to get ready for breakfast served in the main building of the hotel at 7.00AM. Although the usual pattern is that nobody really gets there promptly at 7.00AM, breakfast seems to be served between the hours of 7.00AM to 8.30AM which is when most of us show up downstairs for breakfast. Breakfast is usually scrambled eggs, untoasted bread with the choice of boiled eggs and/or sausages as garnish, which I’ve never been adventurous enough to try.

After breakfast we head back to our hotel rooms usually to get ready to go to wherever we’re going for the day; popular destinations for the last few days have been the church Parent 2’s NGO has been setting up and the two primary schools that we’ve been visiting to give away supplies and what not. The getting ready part is usually done in a cinch; the hard part is getting to the destination. Our preferred method of transportation during our stay in Bondo so far was either the back of a Toyota pickup wagon, or packing ourselves like sardines in a RAV4. I’ve actually had to cram in the front seat of the RAV4 a few times with Parent 1, so my preferred transportation method between the two is the pickup wagon but even that requires 8-9 people to cram in the back of the wagon, sitting on two wooden benches facing each other.

Lunch for the past few days have been served at a Kenyan residence, inside a living room furnished with multiple sofas with many people eating from a several dishes that were laid out in the middle of the table in buffet style. (I think I’ve already touched on this on Day Three, so I’ll skip the rest about lunch)

After the day’s scheduled events were done and taken care of, we head back to the hotel in the same two methods of transportation mentioned above, and usually by the time we get back to the hotel it’s usually somewhere around 18.30 or 19.00, whereas dinner is served at 19.00. Dinner for the most part has always included rice, some sort of steamed/sliced+fried potato dish, some vegetable which looks like grass but tastes like Korean Nameul , some chicken/pork dish and some fish. I can’t say that I have been entirely satisfied with the dinner that they’ve been providing here, but then again I can’t say that I’ve been disappointed either; the food itself is clean, it’s edible and it’s somewhat westernized—whether the food served here is authentic Kenyan food or not is up for grabs, but at least they seem to be serving Ugali with every meal.

Usually after dinner we head back to our annex building (the hotel is divided into the main building where the restaurants and some of the rooms are, and the annex, which is right across the street from the main building which shelters a few conference rooms and the rooms that we’re staying in) to wash up and get ready for sleep. Usually before going to sleep Parent 2’s NGO group usually has some sort of a reflection meeting to reflect on what happened during the day, what went well, what could have been done better, etc., but I usually tend to stay away from it and just chill in my room or take a shower. One particular thing about Kenyan hotel rooms, is that the beds all come with a mosquito net-cage thingy to fend from mosquitoes (the primary source of malaria in the country), so usually before going to sleep, we untie the mosquito net-cage which is hung and tied from the ceiling, and unfold it so to cover the entire surface area of the bed; usually when the entire net is spread out, the bed looks like a canopy bed with someone trapped inside.

So that’s the particulars of our days here in Bondo in a wrap.

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Kenya Log, Day Three

July 27, 2009 · Leave a Comment

Day Three

The morning started off with a curious experiment; I found it frustrating that I kept having to repeat myself 2-3 times in order for people here to understand what I’m saying so I started talking with a British accent to see if people would understand me better. Lo and behold, it took me only once to ask the waitress for hot water for my tea as opposed to the two-three times it has been for the last two days. So the rest of the day was spent getting back In touch with my British accent (for those of you who don’t know, I lived in England for two years before coming to America and I did at one point have a British accent) with the natives, and I’m pleased to report that I can now at least make it sound like I’m some sort of pompous imperialist brat—although I do experience sporadic bouts of my unconscious self taking over and “correcting” my English back to Standard American.

Breakfast was quite forgettable; we were served scrambled eggs, toast, and sausage with a choice of powdered hot chocolate or OJ as beverage. I decided to take a slice of toast, garnish it with scrambled eggs and then let calorie mate take care of the rest. After breakfast was over and done with, we were drive 7km away from Bondo to the church that Parent 2’s NGO was funding/building where we checked out the land, church building, workers, and other boring Christian stuff that I refused to partake in but was forced into doing because I was the designated interpreter.

After the boring formalities were done and over with we headed out to fulfill the second item on the day’s agenda: school visitations. The NGO expedition group is apparently supposed to put up some sort of event for two primary schools (The Kenyan education system is as thus: KindergartenPrimary School (Grades 1-8)  Middle School (Grades 9 -12)  College/University) so they were scheduled to visit those two schools, meet with the students, faculty, etc.

But before we get to the boring touchy-feely heart-warming stuff, a few interesting facts compliments of my new friend: (our driver who’s been driving us from point A  B  C for the last few days)

The Republic of Kenya is home to some 42 different ethnic tribes, with the Kikuyu being the biggest denomination and the Luo being the local tribe in the Bondo region. Although the Republic of Kenya officially recognizes English and Swahili as its spoken languages, each of the 42 tribes speak a language which is as similar to each other as “English is to Mandarin” according to the driver. The education system mandates that the children be instructed in their native tongue until the third grade, and then taught both Swahili and English in school from third grade onwards. So in theory, all children of Kenyan descent should be at least linguistically intelligent as they are exposed to three different languages and are forced to put them into use from such an early age.

Another interesting fact about the tribes is that since Kikuyu are the most numerous out of all the tribes, they naturally have the most members represented in government, or apparently they did until last years’ elections. The Kikuyu domination was apparently brought to an end last year when a representative from the Luo tribe was voted in as Prime Minister; The prime minister was apparently dethroned by the President, who was of Kikuyu descent, but sworn back into power after the people cried foul, albeit in a joint-power resolution where the power would be shared by the now-Luo Prime Minister and the Kikuyu President, in a way similar to the Mugabe-Tsangvirai administration in the nation formerly known as Zaire.

Another sad product of tribal rivalries lay with the fact that the Luo and the Kikuyu were historically and politically bitter enemies with every Luo politician always leaning anti-Kikuyu in terms of administrative affairs In government. But since the Kikuyu pretty much ran the government with their superiority in numbers, the Luo tribes and the provinces/districts they represent were always targets of systematic government “neglect” probably in spite of their opposition to the Kikuyu-driven government. Prior to the Luo Prime Minister being voted in to office, development and governmental spending/support in Luo territory was almost non-existent—right after the Prime Minister was sworn into office, however, construction began immediately in paving roads to his hometown of Bondo.

While we’re still on the subjects of celebrity politicians who inspired massive improvements in their previously undeveloped villages, Barack Obama’s Kenyan relatives apparently live 21km away from Bondo; if numerous news reports are to be believed, the city of Kisumu (which is about 45 mins away) experienced a huge boom in tourism starting last year as it was revealed that the now-President’s family were among its residents and after it was revealed that the then-Senator himself actually visited his family there two years previous to his triumphant entry into the White House. The house of his extended relatives is currently a popular tourist attraction, and has been supplied with electricity and paved roads ever since Barack Obama assumed office in 2009.

Coming back to what actually happened during the day: the first school we visited was a Primary School which was built atop an area which was formerly covered in bushes, which apparently served as the namesake of the school, as it is named after the Swahili word for “bush”, “Thim.” When we approached the school on our 4WD, a storm of kids dressed in uniform came rushing toward us, trying to shake our hands as if we were some sort of celebrities; but then again, this pattern of “welcome” from the natives is something that’s been happening pretty frequently over the past two days, which made me wonder if shaking hands has any sort of formal meaning in Kenya—now when I shake hands with one of the people here it feels as if I’m just waving at them, but whatever.

Thim Primary School is apparently ranked 2nd out of a 100 or so Primary Schools in the Bondo area, but it Is also one of the most poorly funded out of all the Primary Schools—the school only has six government issued teachers and two P.A. hired teachers instructing over 300 children from grades 1-8. The school has also faced many challenges in retention as some families were not making enough money to even send their children to school, or simply because they didn’t have enough supplies or resources altogether.

What was impressive about the school was the fact that they used solar panels to store energy that they now use to light their classrooms on cloudy days or whenever they hold classes at night. The school also embarked on an impressive agricultural project of growing their own food when funding for school-issued meals were cut short, but this project was also scrapped later on due to lack of funding and poor farming conditions in the Bondo region, where rainfall has been very sparse for the last 2-3 years.

After the first visitation was over we headed to our “guide’s mother’s house” where we were served a buffet-style lunch which included tilapia stew boiled with tomatoes and lentils; pasta with no pasta sauce; boiled lettuce salad; slightly salty mashed-potatoes and other food that contained meat that I couldn’t eat. It was also here that I was officially introduced to Ugali, which is a staple of Kenyan cuisine eaten with every lunch and dinner—Ugali looks very much like mocchi or Korean rice cake, except it’s made of maize and flour as opposed to glutinous rice. One more thing that I noticed which seems to be a part of every Kenyan meal is hot sauce and ketchup; no matter what meal was put forth on the table, hot sauce and ketchup always seemed to be a part of it.

After lunch we visited yet another school where they made the girls who go there serenade us for like five minutes which was damn awkward; then I had to interpret yet another meeting between the NGO people and the Board of Directors of the school, after which we headed home for dinner.

I do realize I’m not doing much justice to the school visitation part of this story, but we’re supposed to go back on Wednesday for the school event that the NGO is putting up so I’ll write more about it then.

Until then, Beruru!

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Kenya Log, Days One to Two

July 27, 2009 · 1 Comment

Day One

Stole net from Thai airport. Due to personal aversion of airline food, had ramen at Thai airport – ordered Tonkotsu ramen but got some sort of chicken broth ramen instead; sad thing was that this was probably better than the other two times I’ve tried to order ramen all summer…

not too excited about the 10hr flight ahead

not too excited about the 10hr flight ahead

Don’t remember much from the plane ride to Bangkok; spent the night before translating after a 3.5hr nap so I was tired enough to pass out for the 5hr plane ride to Bangkok (of course with the help of drugs) – all I remember is that the plane ride to Bangkok was relatively pleasant, although the Korean Air stewardess was a little insensitive and woke me up three times after I told her two times that I didn’t need anything and didn’t want to be disturbed, but whatevs.

Most of my time at Thai airport was either spent online (bought net for 4 dollars/hr) or walking around looking for stuff to eat with Parent 1. The airport is structured in a weird way where once you go into the boarding terminal you’re not allowed to go back out to the main areas of the airport, so we spent most of our 3hr overlay in Bangkok outside of the terminal, only to have our overlay extended from 3hrs to 4hrs.

The 8hr ride to Nairobi, at least the parts that I was awake for it, was a nightmare according to Parent 1 and Parent 2; Parent 2 told me later that this specific Kenya Airway experience was probably the worst experience he’s had of the aviation-inclination in the last twelve years or so, so I guess it was a good thing that I slept through most of it – I was awake for the last twenty minutes to discover a grown black man using my left shoulder as a pillow but I guess that’s a different story altogether.

First impressions of Nairobi airport – it looked similar to Beijing airport before they started reconstruction on it like 7-8 years ago, but the outside of the building reminded me of San Jose Airport. I was actually a little surprised to find Toyotas and Nissans parked outside of the airport, and the bus ride into Nairobi sort of reminded me of Mongolia, except all the signs outside were in English as opposed to a foreign language I don’t understand.

bored scott is bored

bored scott is bored

Picked up a few Swahili (?) phrases:

“Jambo!” means “Hello”

“Karibu” (sounds a little bit like the animal, except the word-initial [k] seems to be aspirated, and there seems to be a tonal inflection on the last syllable) means “Welcome”

We arrived at our hotel after 20 some minutes on the bus from the airport, only to find out that the hotel was actually a hostel, and that the hostel was actually a converted Italian nunnery; yes, the hostel is run by nuns. First meal in Kenya was hopefully a promise of things to come: we went into this café sort of place in downtown Nairobi and had a spicy fried potato dish (sliced potatoes in batter with bits of spice inside), carrot and lentil soup with a something that tasted like rye dinner rolls.

food... and me in the left corner laughing

food... and me in the left corner laughing

We went to a supermarket after lunch to pick up some essentials for the bus ride tomorrow; I was pleasantly surprised to find Ribena and Lucozade in Kenya, as well as other things reminiscent of being a part of the British Commonwealth—other household British names in Kenya include: Barclays bank, Orange (phone network), Vodafone, BP, and Standard Chartered Bank.

After we were done shopping for drinks/other junk, we came back to the nunnery and had lunch; the lunch served consisted of boiled carrots, fried eggplant, some beef dish that I didn’t eat and some sort of ravioli pasta. Oh one thing that’s worth mentioning is that the coffee I’ve had here is simply amazing; I have no clue if it’s local grown coffee (which I presume it is since Africa is a huge producer of coffee) or some generic brand sold here, but it’s so much better than the Pike’s Place blend that I’d been having for the last six months at Starbucks in America.

Oh and something shocking happened on our way back to the nunnery. Apparently somebody left their laptop in one of the cars we were travelling in and someone tried to break in to the car and steal it. Our driver chased after the guy, brought him before two other people, and then started beating him on the head with a rock – luckily police came to break it up and the would-be thief got away, but apparently justice in Kenya is served Hammurabi style; (capital) punishment can be dealt out at anytime and any place, so long as some sort of consensus on the guilt of the wrongdoer has been reached in front of a make-shift “tribunal” of three people. Apparently this type of thing doesn’t happen too often in the area of Nairobi we were in, but it was still very very frightening to see someone who was smiling and telling us about Nairobi and Kenyan culture just a second ago take a 180 turn without a moment’s notice to almost killing a man. And the fact that such a thing is considered socially-acceptable sort of makes you think twice before making any move… at least in front of a crowd of more than two people XD

After lunch I was forced into doing pro bono interpretation for Parent 2’s what I’ve now come to label as “cult”—I refused to do it more than five times but they were so insisting so I decided to shut off my conscience for 2hrs and sell away a piece of my soul to organized cultism. Oh and the 2hrs I slaved away doing unpaid work revealed a little of my schedule for the next five days: apparently I’m going to go to a town near Kisumu (so the humanitarian stuff wasn’t in the city itself, but in the outskirts of that city In a school located 30-45 mins away from it. The place I’ll be staying at is apparently a “hotel” and not a hostel, but then again that’s what they said about this place too so I honestly have no idea what to expect. Oh and apparently I get to go on a safari on Saturday, so I guess I just have to endure five days of BS and then it’ll all be smooth sailing from then.

kisumu, kenya

kisumu, kenya

As far as I know, there is internet in the city of Nairobi—I saw a few “cyber cafes” downtown, but as I mentioned earlier, it’s kind of dangerous to go downtown by oneself apparently, so I’ll have to find yet another lonely soul who is curious about visiting downtown to go chill there, but until then, Kenya Log will be written offline nearby whatever electric plug input I can find… we do have one in the room I’m sharing, but I guess he brought a laptop/camera as well, and since he’s like 30 I am culturally obliged to let him have priority over doing pretty much whatever. So meh, thus ends day one of Kenya Log, unless something interesting happens over dinner/after dinner, which I highly doubt (today on the schedule was labeled “rest day”)

Day Two

waking up at 7am is srs bsns

waking up at 7am is srs bsns

Got up at 7.00am Nairobi time, repacked all of my belongings and got ready for breakfast, which was served promptly at 7.55am. After breakfast began our long long long journey from Nairobi to Bondo; We left Nairobi around 8.30am and sat on the “ant bus” that I saw before in China—coincidentally, the bus was manufactured by a Chinese company called Higer—for about three hours, before we reached a service stop at Nakuru. The bus ride to Nakuru was semi-pleasant; the view outside was mostly that of trees and other florae indigenous to Kenya. At one point we did see a baboon run across the street to be joined by an entire family of baboons, which then proceeded to just sit down next to the side of the road; we also spotted a prey/herd or whatever the quantified is, of zebras grazing along the field, but those two sightings were the only two times we saw something reminiscent of safari/savannah during our journey to Nakuru.

scenes from the bus window

scenes from the bus window

At the service stop it was made evident that bus frame was sinking into the tire which was what accounted for the 4hrs of constant “warning beeps” inside the bus and we were told that we couldn’t use the ant bus anymore. A prompt call to the bus company revealed that a replacement bus was on its way to where we were, and would arrive in two hours.

Thus with quite a bit of spare time on our hands, we took a bus into the town of Nakuru itself. The town reminded me of those small 2-square area towns you see in Western flicks (if you haven’t seen any yet, Tombstone is a good one to start with) we had lunch at a place that served burgers, pizza, fish and chips etc. all were of mediocre or better quality, which left us pleasantly surprised. After lunch we went out toward the city square into an open area resembling a bazaar. Venturing through this part of the city actually looked like the very first stage of Resident Evil IV where you walk through the city into the designated area and everyone’s staring you down or staring at you—the close encounter of the homicidal kind from yesterday didn’t quite help settle my now-tired-of-adventure nerve from being suspicious of everything and everyone around me. Parent 1, however, was being dumb and walking ahead of everyone in the group, until I pulled her back reminding her that because we’re no longer in a tourist-friendly area after having left Nairobi, she should definitely be a little more suspicious and aware of her surroundings.

biohazard iv 1-1, anyone?

biohazard iv 1-1, anyone?

One thing that did confirm my suspicions about the area was a man selling backpacks for 100 KSh in the bazaar—upon closer inspection we found out that these backpacks were stolen or inconspicuously snatched/picked up from other tourists: one of the backpacks had a logo which read “Seoul Central Preschool” and above it was an inscription made with a sharpie or a felt-tip pen which had a child’s name on it. (Another random coincidence: the child’s name was Kim Tae-Woo, which is the name of a singer from former boyband G.O.D. – so the person who found the bag was yelling “Hey look, I found Kim Tae-Woo in Kenya!)

somewhere in this marketplace...

somewhere in this marketplace...

After lunch we were transported back to the area where our bus broke down, then lo and behold! Our replacement bus had arrived from Nairobi as the bus company guy said it would. The new bus was crappier than the one that broken down earlier, despite having described as the “royal class” by the bus company representative, but I guess you can’t win it all after all.

replacement bus

replacement bus

We set off once again from Nakuru toward Kisumu and then Bondo; one thing that greatly disturbed me as we were travelling by bus was that there were people lined up along the side of the freeway trying to sell the fruits (well not literally) of their harvest to people passing by on the freeway—kind of like those Mexican fruit vendors who wait on the side of streets holding signs that say “STRAWBERRIES” and sell them to people passing by too. Except in the case of Kenya, it was a whole flock of people who would ran toward every bus or car that stopped by banging on their windows asking them to buy their produce/harvest. What disgusted me was not the Kenyans who were desperately trying to make a living, but the group I was travelling with; as the Kenyans started flocking in toward our bus they continuously took pictures of the eager Kenyans from inside the bus, waving at them as if they were some animals in the zoo. Then I started to wonder “what if that was me out there starving trying to sell fruit and vegetables to tourists to make a living?” and made me a little bit more appreciative that I wasn’t born in Africa or in a third-world country. Only a little bit, though.

potatos, por favor?

potatos, por favor?

5 exhausting hours later, we finally arrived in Bondo, the place where we’d be spending the next five days of our Kenya visit; for a countryside town, our hotel in Bondo is surprisingly well-equipped; we get running hot water here (via heater) free breakfast and dinner, and most importantly, a computer with 56k dial-up!

the red x marks where bondo is

the red x marks where bondo is

I guess this means I will be able to update Kenya Log every now and then, just don’t expect me to be able to upload pictures until I get back to Nairobi maybe.

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Why do bad things happen…

July 13, 2009 · Leave a Comment

Why do bad things happen to them good people ?
Is it your way of tellin me that we’re all equal ?
You’re the one who taught me ’bout the good and evil…

You’re the one who taught me ’bout the good and evil

Somebody’s dying today and new babys are born;
Some celebrate they life and other’s heart’s are torn;
Some tear at the funeral others party the birthdays
Some say that it’s a zen ying-yang the “earth way”
God gave it a life so he could take it away at anytime he wants
No matter how much I pray when the time is done
Lordy lord don’t have no mercy when it’s time to go
Well it’s time to go, Life’s a bitch, then you die I know.

But God how do you choose who’s staying and who’s not?

And I was praying with all my heart that
You choose not him not her and why not them Crooked cops and thieves
Who took my watch and teeth, drug dealers and killers who just pop and then leave…
Criminals and pedophiles raping
Women and children dumb presidents and villains;
On a killing spree to fill up they greeed to get what they need at all cost.

Why do bad things happen to them good people ?
Is it your way of tellin me that we’re all equal ?
You’re the one who taught me ’bout the good and evil…

You’re the one who taught me ’bout the good and evil…

I’m losing Faith like my name was B.I.G
The life after death I don’t know if I be up
In heaven for questioning you and having a doubt would you condemned me
to hell if I scream and shout the Lord’s name in vain for that I’m going insane
Feeling pain for my main man that left me;
Early no mercy like that thug that I met up in Jersey,
Was trippin for my chain he really wanted to hurt me;
Got me nervous on purpose acted like he gonna mirk me
Shifty undercover cop lowdown and dirty playing God ’s game just to let me know he can
I’m a braveheart but he had a gat in his hand he was a one of many devils
With them heavy metals who likes to meddlle wit them people with haerts of angles but my man wasn’t
He was a good father a son a loving husband
Beloved by the dozen 9 to 5 just to get by a regular dude but he was gifted
His mind was a miraculous tool
Watchin’ his mooves like spectacular cool
He had Passions of Christ and Compassion of Buddha
when my mind wonder off 3:10 to Yuma he dealt wit my pain and many others
For real he felt my pain better than any doctors
He was a reason that im breathing and he’s not no more what for

Lord I know the world is yours what for
He not breathing no more you didn’t have to take him we got devils galore

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On the Issue of Comfort Women

May 27, 2009 · 1 Comment

On the Issue of Comfort Women

 Historian Yoshiaki YOSHIMI details the issue of “comfort women” (or 従軍慰安婦) in his article as a criticism against the conduct of the Japanese government and its officers during the stage of its so-called “imperialism” in East Asia. The following are the claims he makes against the Japanese government in his report:

  1. The Japanese government authorized the use and employment of “comfort women” in the Japanese military during the war.
  2. These “comfort women” were primarily recruited out of its imperial colonies, with a clear majority of them being Korean and Taiwanese.
  3. Trafficking of women and children was a breach of International Law (International Arrangement and Conventions for the Suppression of Traffic in Women and Children) and the laws of war (rape was a committable war crime) to which Japan was a clear signatory of.
  4. It was necessary for Japanese military to employ “comfort women” for the sake of sustaining the war.
  5. The issue of “comfort women” was passively buried under wraps by the Japanese government after the war.

Prostitution is not an uncommon element to war, in fact one could even say that they go together hand in hand; there are many documented examples of history regarding government and/or military sanctioned-prostitution, with the Cavour Law of 1860 in Italy[1] after the Resurgence wars[2] being a notable example. Military prostitution, in fact, was not considered a war crime or a human rights violation prior to recent years (and developments in global human rights) and there have been many reports and accusations of military prostitution against the United States army in Korea, the Philippines, Okinawa, etc.

Setting the legality of military prostitution aside, the issue at stake for Japan has never been against the employment of prostitutes by the government, but rather of whether such actions taken by the Japanese government were consistent with the contemporary laws of war and international human rights regulations at the time. The biggest of the accused violations in contention is that the Japanese recruitment of “comfort women” constituted a form of slavery (as per 1926 Slavery Convention of the League of Nations) and/or forced labor (as per the Forced Labor Convention of the ILO). The Japanese government, given that the accusations against it listed in the article are all in bona fide, would also be guilty of trafficking women and children if the accounts of under-21 year old women in the army were to be believed.

Yoshimi however, is not overly disdainful on the general policy of military prostitution; Yoshimi clearly identifies that the Japanese government at the time clearly felt a need to provide “relief” to soldiers during the course of the their long “war of aggression” and even lauds the government’s systemization of the process in its “type two” comfort houses through which wide spread of venereal disease throughout the ranks were effectively put into check. Yoshimi also comments on the fact that the Japanese government saw the recruitment of “comfort nurses” from its then imperial colonies preferable over recruiting those from its forty-seven prefectures, since the government was not restricted to the recruitment of prostitutes in the then-colonies of Korea and Taiwan due to the exclusionary clause in the convention against trafficking women and children—recruiting women who weren’t prostitutes as “comfort women” into the military, at least in the minds of the Japanese government at the time, would serve as an efficient way of providing “relief” to its soldiers without “weakening their fighting spirit” through contracting sexually transmitted diseases.

Yoshimi concludes his report by stating that the Japanese government did issue a formal apology for its policies regarding “comfort women” during the war and acknowledged the fact that the war-government was indeed involved in recruiting, funding, and managing the “comfort women” effort, as detailed by Prime Minister Miyazawa during his 1992 visit to Korea. Prime Minister Murayama apologized again in 1995[3], but echoed Miyazawa’s statements, alleging that the government merely sanctioned and regulated the comfort houses and did not play an active role in their creation and proliferation. Most recently in 2007, a much-lauded attempt by Prime Minister Abe in apologizing for the human rights violation once again curtailed that the government did not intend or sanction the forceful recruitment of women as “comfort women”, and also correctly identified that the term i’anfu was not one officially coined during the war, but one popularized by the media and the press, most notoriously by one Senda Kakou in his book Ju’gun I’anfu published in 1973.

In conclusion, the case of the “comfort women” can be seen as yet another government-sanctioned mass-breach of international law/human rights processed under the guise of a euphemism; although it should be noted on a personal note that when compared to others which have adorned the halls of atrocities caused under the guise of euphemisms such as “ethnic cleansings” or torture of “illegal enemy combatants,” the sanctioning of “comfort women” doesn’t seem to be as unnatural or unforgivable as contemporary media and historians have made it out to be.

 


[1] See Gibson, “Prostitution and the state in Italy, 1860-1915”, Ohio State University Press, 1999

[2] 1814 – 1861

[3] See Murayama’s statement given on the occasion of the 50th anniversary of the war’s end

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The Evolution of Habeas Corpus

March 22, 2009 · Leave a Comment

Abstract
This research aims to validate the evolution of habeas corpus in the way it manifested in the common law tradition. This paper will document how habeas evolved from a simple summons to court to an extraordinary writ of liberty which allows a prisoner to be acquitted in the event of a wrongful committal; this paper also aims to justify the various ways in which the Great Writ has been used in American case law, specifically in regards to the subject of its suspension and its extraterritorial ambit.

The History of the Great Writ
Though Historians generally credit the birth of the Extraordinary Writ to the signing of the Magna Carta in 1215, the idea that a man should not be unreasonably detained and be tried before a panel of arbiters before being committed to gaol was a familiar thought that had already existed for many centuries prior to its existence. The most romanticized examples of these include the Athenian courts which arbitrated the trial of Socrates[1]; the Sumerian courts which closely followed the oft lauded Hammurabi codex; and the ecclesiastical courts of King Solomon[2] whose wisdom is admired by both scholars of law and religion alike. 


Setting ancient thoughts aside for later consideration, it is safe to say that the writ of habeas corpus was written into existence not through a single moment of Archimedean genius, but in recognizing that the rights provided by the writ do and should inherently exist in a just legal system; the writ of habeas (or at least the ideas sustaining it) evolved into life from a collective necessity and will of the people, much akin to the way biological organisms evolve to better adapt to their changing habitats. In order to better understand this evolution it is necessary to first examine the history and the background issues which necessitated it, which shall be my topic of discussion for the following paragraphs.


The events leading up to the Magna Carta perhaps served as an eerie historical precedent to the theme of Hobbes’ Leviathan; King John reigned over a war-torn England from the likes of his predecessor Richard I’s ventures into the holy land and his vendettas against France—which eventually ended up in French invasion of then-English Normandy—the papacy, and his barons.[3] On top of the circumstantial predicaments inherited by King John, his ruthlessness and disregard for traditional justice during his absolutist reign[4] stirred up anxiety and discontent in his subjects whose grievances against the king were addressed in a great charter of freedoms which came to be known as the Magna Carta.


The aim of the Magna Carta was to firmly redress the formerly established relationship between king and subject[5] where the king would not stand as the absolute Schmittian sovereign at all times, but rather be bound by law and legal procedures like any other subject under the crown.[6] The Magna Carta afforded all subjects under the crown with protection from unreasonable abuse of sovereign power and laid down the spiritual foundations for many civil libertarian ideals to come, but for the sake of our interest, we shall only concern ourselves with articles 38 through 40 of the Great Charter.


The three articles which make up the habeas portion of the Great Charter strike a remarkable resemblance to the Constitutional Bill of Rights—the 5th and 7th amendments in particular—in that they both emphasize the protection of a subject’s legal integrity in court. Article 38 of the Great Charter[7] states that:

 

“In future no official shall place a man on trial upon his own unsupported statement, without producing credible witnesses to the truth of it,”

 

thereby protecting the accused of self-incrimination in court; Article 39 claims that:

 

“No free man shall be seized or imprisoned, or stripped of his rights or possessions, or outlawed or exiled, or deprived of his standing in any other way, nor will we proceed with force against him, or send others to do so, except by the lawful judgement [sic] of his equals or by the law of the land,”  

 

guarding subjects against arbitrary abuse of sovereign power in the process of justice and advocating trial by jury; and finally, Article 40 of the Great Charter guarantees one with a speedy trial under law by holding that

 

“To no one will we sell, to no one deny or delay right or justice.”

 
Thus the passage (and subsequent repeal and redrafting) of these three articles into common law echoed the age-old tradition as held by the courts of Athens, Hammurabi, and Solomon by confirming the inherent necessity for the right of the accused to be able to defend themselves in court without unreasonable interference from the sovereign. The Great Writ was therefore evolved in this first stage from being merely a collective necessity and will, to that of written law.


Though many, as aforementioned, credit the Magna Carta with the introduction of the Great Writ to common law, the Magna Carta in reality only served as the spiritual foundation of the writ. The Great Charter itself was not formally accepted into English law until ten years after King John’s ratification of the charter at Runnymede.[8] As an effect, the formal application of the writ was seen to be in ambiguous grounds prior to the establishment of the common law courts[9] (which was also in part, established by the Great Charter.[10])


The idea of habeas corpus cum causa or appropriately translated “having the body with cause” was a familiar concept in civil procedure which most likely predated articles 38-40 of the Magna Carta.[11] Habeas corpus in its early form was but a simple command which ordered to have the defendant to an action brought physically before the court.[12] It is noted that this early form of habeas was based loosely on the authority of three pre-existing medieval writs[13]: the writ de homine replegiando (“personal replevy”), which (by medieval application only) was the actual order which was issued in bailing a person out of prison; the writ of mainprize, which was issued to sheriffs or corresponding authorities to secure a person’s appearance in court; and finally the writ de odio et atia (“from hatred and ill will”), which was a command issued to the sheriff to inquire whether a prisoner committed under charges of homicide was done so with justified causes or “from hatred and ill will.”


Given such precedents, early habeas at face value did not embrace the idea of producing the body with the cause of his detention, and records of early application show that the purpose of the process—which usually took place prior to actual detention—was to order an officer to bring in the defendant, regardless to the cause of detention.[14] Habeas in its early form, therefore, was not a ‘remedy of general application’ as it is seen now, but a special procedure used under special circumstances. Due to the fact that the three medieval writs previously mentioned could not be applied in matters concerning the crown, and the proposed writ of habeas of the day was merely akin to a summation of those three writs, (with the added factor of bringing the cause and matter of imprisonment before the court) habeas corpus was still ineffective in safeguarding the individual from arbitrary detention and arrest.


The application of habeas did evolve further in the fourteenth and fifteenth century with the King’s Bench’s efforts of centralizing the courts, where the writ was directed by the central courts against the local inferior courts’ jurisdiction so to “channel the litigation” toward the centralized administration[15]. The central court achieved this by exercising the habeas-given authority to summon the accused to the court of law against the inferior courts, thereby poaching the defendant from the inferior court under the claims that the defendant could show some sort of special connection or merit of having his case heard there. From this battle of the courts was inadvertently born the idea of associating habeas corpus with requiring the cause to be shown for the imprisonment or detention of a person, as well as testing the capacity of the tribunal which had ordered the detention of the defendant.[16]


By the late sixteenth and the early seventeenth century however, the core function of habeas changed from executive procurement and/or detention of subjects to that of challenging executive commitments[17]. Such examples were found in Searche’s Case[18], where the Queen’s Bench was forced to discharge a prisoner who was detained under a criminal charge that the Queen had designated as a surety to receive protection from arrest; and in Howel’s Case,[19] where a prisoner’s release was demanded to the Queen’s Bench under claims that there was insufficient cause for arrest and detainment. In response to the inferior courts’ passive insubordination to the Crown Courts was passed the Resolution of 1592, which gave an ambiguous response to the situation by stating on one hand that:

 

“[P]ersons [charged with high treason] before committed may not be delivered by any of her Courts without due trial [sic] by law, and Judgement of acquittal, had,”

 

while maintaining that the sovereign maintains the right of discretion in the detaining and committal of persons by advocating that:

 

“[T]he Judges may award the Queen’s Writs [of habeas] to bring the bodies of [those committed with high treason] before then, and if upon return thereof the causes of their commitment be certified to the Judges as it ought to be, then the Judges in the cases before ought not to deliver hum, but to remand the prisoner to the place from whence he came.”

 
The sovereign abuse of the writ of habeas, and judicial reluctance to stand up against the crown finally made it clear that the power to commit prisoners by the state was clearly being abused, and that eventually came around to becoming the biggest issue to be settled on the question of habeas corpus. No single act has been celebrated more in the history of common law after the Magna Carta than that of The Five Knights’ Case[20] which resulted in the drafting of the Petition of Right, which established the principle that the sovereign could not imprison under the authority of per special mandatum domine regis (“under special command of the King”) without showing cause.


The Five Knights’ Case
was submitted to the Kings Bench for habeas review by Sir Thomas Darnel along with four other knights, who were arrested by the order of the King for their refusal to comply with a forced loan order issued by King Charles I, who through the forced loans schemed to raise revenue without Parliamentary sanction. The five knights challenged their detention on the grounds that the forced loans order did not have Parliamentary sanction and was therefore, illegitimate, and also under Article 39 of the Magna Carta which states that no free man is to be imprisoned except by the lawful judgment of his equals, or by the law of the land. 


The Court however, refused to bail the prisoners, relying on the Resolution of 1592 and the ambiguity in the meaning of the phrase “law of the land” as written in the Magna Carta as a justification of such a verdict. Chief Justice Hyde stated that “if a man be committed by the commandment of the king, he is not to be delivered by a habeas corpus in this court.”[21] The judges also recognized that a prisoner could not be delivered on habeas corpus without having been tried, and that he could only be tried if the cause were expressed,[22] thus opening doors for further discussion of the verdict by Parliament.


Subsequent with the Five Knights’ verdict came the passage of the Petition of Rights, which was drafted in hopes to redress the issues of arbitrary taxation, forced loans, arbitrary imprisonment, and most importantly, that of the habeas question as raised by the Five Knight’s Case:

 

“[Y]our subjects have of late been imprisoned without any cause showed; and when for their deliverance they were brought before your justices by your Majesty’s writs of habeas corpus… no cause was certified, but that they were detained by your Majesty’s special command… without being charged with anything to which they might make answer according to the law.[23]

 
Although the Petition by its own right restored the normative process of the writ, and in the words of Lord Coke “claimed rights implicitly conferred by the ancient laws, not so much as enact new ones,” the fact that it was in nature a “petition” as opposed to being a “statute” or a “law” made its application difficult and sovereign compliance to it a near-impossible feat. Although Charles I initially agreed to the terms of the Petition, quoting it to be a “confirmation of the ancient liberties and rights of the subjects,”[24] his nonchalant attitude toward the Petition was soon made clear. The king, in further efforts to finance his efforts during the English Civil War imposed the ship money tax, a tax which could only be enacted during wartime, contrary to Clauses I and II of the Petition of Right which spoke out against arbitrary taxation. The integrity of the Petition lay further in shambles as Charles further committed prisoners without making returns to the writ of habeas, as was the case in Freeman’s Case.[25]


Little solace was to be had with the passing of the Habeas Corpus Act 1640—which abolished the arbitrary concilliar courts that were set up by Charles I[26] and provided that anyone imprisoned by the King or Council should have his habeas corpus and be brought before the court without delay[27]—as Charles I was executed and replaced by Oliver Cromwell, during whose time as Lord Protector a strict judicial deference was observed regarding the subject of Habeas Corpus.


But relief would come at last after Cromwell’s death and the ascension of Charles II to the throne as the Parliament, in its long-awaited reconvention, passed the Habeas Corpus Act of 1679, which established a place for the writ in the constitution, and in the popular conception as a fundamental guarantee of liberty.[28] The main issues that the Act of 1679 dealt with were concerning the loopholes within the serving of the writ, those especially to do with detention and bailing (or the lack thereof) of prisoners:

 

“[I]f any person or persons, subjects of this realm, shall be committed to any prison or in custody of any officer or officers whatsoever, for any criminal or supposed criminal matter, the said person shall not be removed from the said prison and custody… unless it be by habeas corpus or some other legal writ,”[29]

in light of a practice held up during the time of the protectorate where prisoners committed by the executive would be moved from one prison to another or even to a prison outside the jurisdiction of the crown to avoid releasing the prisoner.


The Act also made available the issuance of the writ in any court of law at any time[30]; made illegal the illegal imprisonment of prisoners beyond the seas and outside the realm of the Crown[31]; and also outlawed double jeopardy.[32] The Habeas Act of 1679 therefore restored the normative order of the writ of habeas as it existed prior to the Resolution of 1592 and permanently established the principle that the efficacy of habeas corpus as a part of due process should not be thwarted[33].


And thus the writ of Habeas Corpus was melded and evolved into its recognized form today.

Modern Applications of the Great Writ: Executive Suspension
The idea that absolute sovereign power be vested unto one individual who is best equipped to lead a state out of crisis in times of emergency is not an unfamiliar concept to the political history of any state. Since the time of the Roman dictatorship, normative public order has been suspended on the basis of its right to self-preservation—perhaps as proof that it is indeed superior over the validity of the legal norm as Carl Schmitt contends[34]—as a way of sparing the state from becoming a victim in the bellum omnium contra omnes that tends to accompany the hysteria of a state of emergency.


With regards to the Great Writ, the idea that it could be ‘suspended’ and its privilege taken away from the general public during a time of emergency was never a fading thought throughout the history of its formation. Recall back to the events surrounding the Magna Carta where King John anachronically suspended the writ of habeas during his travails against France and the papacy; or back to those surrounding the Petition of Right, where Charles I also inadvertently suspended the writ to force those who wouldn’t pay taxes (albeit illegal) into submission. The bottom line here is that the idea that normative due process could be suspended by the executive during times of perceived need had existed even prior to the formation of habeas, and the fact that the extraordinary writ encompasses everything that needs to take place for normative due process to take place, it has if nothing else, made it easier for the executive to supersede the laws of the state.


The two main issues that cannot be left out in discussing the suspension of habeas corpus are that of liberty and exigency. The idea of liberty comes into play from the classical debate of whether liberty should be sacrificed for the sake of security, (or in the curious case of Benjamin Franklin, whether having such considerations merit having either of those things) or whether personal liberty is something that should be preserved at all costs. The case of exigency is contingent on that of liberty, chiefly in the manner of deciding what the special considerations that come into play in the event that liberty should be sacrificed for the sake of security, and how those specific considerations will affect the running of the courts.


The most important legal consideration which came into play during the formation of the Great Writ was that of the on-and-again off-again power of the Crown to commit a subject without formally charging with a viable crime. In the previously mentioned case of the Five Knights, the courts held that no justification was needed other than the King’s “special command” for committal despite heavy dissent from Parliament. By affirming that the King’s “special command” was circumstantially enough to commit a possibly innocent subject into gaol, the Courts thus ascertained that the King had a right to control discretion[35], or more broadly put, the King and the King alone had the power to decide the merits of the case.


The King‘s victory was short-lived, as passage of the Petition of Right abolished the executive’s power to detain as held in the Five Knight’s Case. Through the extension of admitting that the writ of habeas corpus should remain in effect at all times, the executive was also deprived of all discretionary powers in ordering the arrest, leaving only the will of the Parliament capable in exercising emergency powers in the face of crisis.


Unlike the case of the United States Constitution, where the power to suspend the writ of habeas under bona fides is implicitly reserved to the executive and the legislative branches through in its 1st and 2nd articles, “suspending” the writ of habeas in the American sense was quite a tricky feat to accomplish, nonetheless one which required some form of Parliamentary sanction.


The first method employed by Parliament of suspending the Great Writ in response to grave public danger was witnessed with the Habeas Corpus Suspension Acts of 1745, 1746, and 1747, in the face of impending Civil War. Unlike the traditional sense of “suspension” however, the suspension acts neither delayed nor halted the process of the habeas writ, but simply claimed that those arrested for or under suspicion of high treason could not be bailed or tried unless by the order of the executive council for a period of one year. The “suspension” in statutory form did not suspend the actual write, but prevented the issuance of a writ discharging a person detained under said charges and/or suspicions of high treason.[36]   


The dawn of the nineteenth and the twentieth centuries saw the fall of imperial rule and the rise of nation-states and with it, a world in war. The threat of total war necessitated more extreme measures to meet and preserve the state from crisis, and with such necessity, the Great Writ evolved once again. The significant aspect of the twentieth century habeas is found in the proverbial phrase inter arma enim silent leges; Parliament for the first time delegated the executive powers which enabled it to define the limits of its own powers.


The very first enactment which reflected this shift of power was the Defense of the Realm Act of 1914, which delegated to the executive in council “power… to issue regulations for securing the public safety and the defense of the realm.”[37] Although the act itself made no specific reference to internment, the executive was given the power to intern those deemed a threat against the “public safety or the defence [sic] of the Realm” through the powers newly delegated to the executive.


The sudden gain of executive discretionary power was appealed in front of the House of Lords in the case of R. v. Halliday,[38] where Arthur Zadig, a naturalized British citizen of German descent, appealed his internment after being detained under suspicion of being of hostile origins and associations. The defendant argued his case on the grounds that the power to intern was not explicitly specified under the Defense of the Realm Act, thus rendering the internment scheme ultra vires and ultimately making his internment illegal.


The House of Lords responded by claiming that the Defense of the Realm Act intended to
empower the executive for paramount objects of State, to invade by legislative enactment that liberty in certain states of fact.”[39] The House of Lords thus maintained that internment had been adopted for the purpose of providing for the safety of the realm, and the powers in the Defense of the Realm Act had not been superseded.


In a daunting statement which clearly displays the extent judicial deference in the face of exigent crisis, Lord Atkinson gave the following statement in his concurrence to the decision:

However precious the personal liberty of the subject may be, there is something for which it may well be, to some extent, sacrificed by legal enactment, namely, national success in the war, or escape from national plunder or enslavement.[40]

Modern Applications of the Great Writ: The Extraterritorial Ambit of Habeas Corpus

(a)   The Case of the Commonwealth

Although no questions need to be raised in the applicability of the Great Writ within the territories under sovereign

jurisdiction to the sovereign state issuing the writ, special considerations must be made in determining whether the writ

actually has an extraterritorial ambit, that is, whether the writ of habeas corpus can actually reach outside the dominion of

the sovereign.


In the early stages of habeas’ evolution there was little need for writ to actually extend outside the British Isles, as the territorial boundaries of England did not extend far beyond that of Scotland and Ireland. This was greatly changed in the late 17th and early 18th centuries, however, as the Commonwealth was established and the United Kingdom grew to become the biggest imperial power in the world, with its territories extending from the American colonies to the entire continent of Australia.


Whereas sufficient reason and necessity for an extraterritorial habeas was now found, actually awarding the Great Writ with an extraterritorial ambit would require much effort, especially since common law does not “recognize the effectiveness of judicial process outside the territorial jurisdiction of the court.”[41] Although this renders issuing the writ to a foreign country all but impossible, the fact that the writ does not depend on the jurisdiction of the court but upon the authority of the sovereign over his subjects, this does in effect allow for the writ to be issued to those extraterritorial areas which are subject to the dominion of the Crown.


The Habeas Corpus Acts of 1679 and 1816 both certify this claim in that the writ of habeas can be issued outside the immediate territory of England so long as the territory in question is within the dominion of the Crown. Article XI of the 1679 Acts states that:

 

“[H]abeas corpus according to the true intent and meaning of this act, may be directed and run into any county palatine, the cinque-ports, or other privileged places within the kingdom of England, dominion of Wales, or town of Berwick upon Tweed, and the islands of Jersey or Guernsey; any law or usage to the contrary notwithstanding.”

 

while Article V of the Act of 1816 extends this extraterritorial reach to the Isle of Man.

            
Following the embarrassing happenings of Ex parte Anderson—where the Queen’s Bench issued a habeas writ to a prisoner in Upper Canada only to discover that the Upper Canada Court of Common Pleas had already liberated Anderson by the time the writ had arrived—Parliament passed the Habeas Corpus Act of 1862 which both repealed the extraterritorial provisions as provided by the Acts of 1679 and 1816, while once again reaffirming the extraterritorial ambit of the Great writ:

“No writ of habeas corpus shall issue out of England, by authority of any judge or justice therein, into any colony or foreign dominion of the Crown where Her Majesty has a lawfully established court or courts of justice having authority to grant and issue the said writ, and to ensure the due execution thereof throughout such colony or dominion.”

 

whereas the writ explicitly states that those colonies or foreign dominions of the Crown with lawfully established courts capable of issuing and executing the writ of habeas are not within the bounds of the Queen’s Bench, it gives no mention to those dominions of the Crown incapable of issuing and executing the writ.

            
In light of the potentially troublesome loopholes the Act could ascertain, the scope of the Act has since been limited in two ways. The judicial decision in Ex parte Brown[42] ruled that phrase ‘foreign dominion’ as found in the Act of 1862 does not include those territories “brought within the realm by virtue of feudal subjection rather than overseas conquest or cession”; the decision in Ex parte Sekgome[43] further added that word ‘dominion’ includes only “territorial dominions,” disregarding protectorates or areas in which the Crown “exercises dominion only in the sense of control and power.” The Sekgome decision also maintained that the issuance of the English writ of habeas will not be precluded in those areas where the local law “temporarily does not permit the exercise of habeas corpus jurisdiction,” thus further confirming the possibility of the writ to run beyond the immediate territory of the Crown courts.

            
The most recent amendment to the Act of 1862 was established in the case of Ex parte Mwenya[44] which through the extension of permitting the issuance of the writ to Southern Rhodesia, enabled the writ to run to protectorates of the Crown. The argument for and against this matter were certainly not unheard of, especially since the Act of 1862 had previously allowed for the writ to run to the protectorate. The court was therefore, forced to make a decision outside of the realm of territorial classification and instead provide an apology on the grounds of sovereignty, to which it supplied the explanation that:

 

“where the nature of control is indistinguishable in effect from that exercised in a colony or in a territory acquired by conquest, the absence of a formal assumption of sovereignty does not preclude the exercise of the prerogative upon which the writ of habeas corpus depends,[45]

 

thereby concluding that territorial labels (such as “protectorate” in this case) do not, by themselves define the extent of control exercised in the area. One final provision of the verdict was that the applicant of the writ in such an area need not be a British subject, as the theory guarding the running of habeas corpus outside of England is due to the sovereign’s right to inquire into the legality of a restraint over the subject.[46] The court finally ruled that where formal sovereignty is not required, there should be no difficulties where subjection to the Crown is carried out de facto as opposed to de jure

(b)   The Case of Guantanamo, Cuba

The case of issuing the Great writ to detained “enemy combatants” at the U.S. naval base of Guantanamo in the

sovereign state of Cuba was tricky for a few reasons.

First and foremost was the issue of territoriality. Guantanamo Bay was considered an irregularity in terms of all the

territories governed or placed under American jurisdiction due to the fact that the status of forces agreement for the

region was unclear: according to the 1903 Land Lease Agreement, the United States recognized “the continuance of the

ultimate sovereignty of the Republic of Cuba” over the area but maintained that it would “exercise complete

jurisdiction,”[47] whereas the decision reached in the Supreme Court case of Ahrens v. Clark and through that

extension, U.S. statutory law[48], stated that the writs of habeas corpus could only be issued by the courts to subjects

“within their respective jurisdictions.”

 

Second came the issue of subjecthood. The prisoners detained at the Guantanamo Naval Base were considered

“enemy combatants,” a new category of prisoners which categorized them as neither citizens of the United States nor

prisoners of war covered under international law. Although the U.S. statutory law was clear in that nonresidential aliens,

captured and detained abroad, are not entitled to the writ of habeas corpus in a court of the United States,[49] this

ambiguous labeling of detained persons was also accompanied by the ambiguous nature of the war: technically, a “war

on terror” could have an indefinite application, spanning out to indefinite subjects in an indefinite amount of time.

 

The final consideration which made the issuance of the writ difficult was the historical scope of executive discretion which

was afforded to the American executive during a state of perceived emergency. Unlike their English counterparts,

American executives enjoyed plenary powers of discretion during wartime mostly in bona fides, with the legislative arm

usually ratifying their actions ex post facto. Given the overwhelmingly favorable record that the executive had set for

itself in the matters of habeas corpus v. executive power during a state of emergency, it was unlikely for the Great writ

trump the powers of the executive.

 

As bleak as its chances looked, a remedy for the lack of habeas corpus was eventually found through the two landmark

cases of Hamdi v. Rumsfeld[50] and Boumediene v. Bush.[51] Although Hamdi did not address all the issues

concerning the “enemy combatant” listed above, it paved the way in guaranteeing that such provisions would soon be

given consideration due to the fact that Hamdi addressed the issue that no citizen should anytime be “imprisoned or

otherwise detained by the United States except pursuant to an Act of Congress[52] and as an effect established a

statutory basis for the issuance of habeas in what was considered extraterritorial lands, thus for the first time confirming

the extraterritorial ambit of the writ.

 

Whereas the question of territoriality was resolved through Hamdi, the issue of subjecthood was a matter of repeated

discussion in the subsequent case of Hamdan v. Rumsfeld. The issue presented in the case of Hamdan v. Rumsfeld

was the legality of the military tribunals which were setup to exercise executive discretion in handling the detainees at the

aftermath of the Hamdi decision. The Hamdan verdict ruled that “absent express statutory provision to the contrary,

information used to convict a person of a crime must be disclosed to him,”[53] thus claiming that the executive does not

reserve the right suspend due process for the cause of arbitrary detention of persons during a time of war.

 

The last issue to be resolved was that of subjecthood. The issue of subjecthood was seemingly one which could not be

deterred from the executive as stare decisis on the matter was very clear: the cases of Johnson v. Eisentrager and Ex

parte Quirin both argued that foreign nationals captured outside the sovereign territory of the United States could not be

tried in American territorial courts. As the factors regarding subjecthood in Boumediene v. Bush was figuratively

identical to that of Johnson v. Eisentrager, it was clear that a verdict could not be reached through directly addressing

the issue of subjecthood. The court did however, find a necessitating issue with regards to time, as they found that the

detainees at Guantanamo Bay, including defendant Boumediene, were interned without any due process or habeas relief

for an unreasonable duration of time. With regards to the issue of time, common law habeas states that “a person may

apply [for the writ] while in the custody of a constable, immediately upon being arrested, and need not wait until he is

incarcerated,”[54] thus bringing to light that something that is afforded instantly to a citizen should not be denied

indefinitely to a non-citizen solely under the virtue that he is not under the subjecthood of the sovereign.

 

Thus as seen in the case of Guantanamo, the Great Writ was able to rise to the occasion and further evolve once again,

this time warranted by the necessity of time as a critical factor in determining the issuance of the writ; although it can be

pointed out that the verdicts reached in the cases of Ex parte Brown, Ex parte Sekgome, and Ex parte Mwenye

would have held sufficient grounds under the English law of habeas corpus[55] to run the writ to Guantanamo, the

extraordinary writ was able to evolve past such obstacles, and once again adorning itself as a core element in the due

process of law.

 

Conclusion

Thus given the travails and the journey of the Great Writ so far, it can be contended that the writ of habeas, like the

constitution, is a living, breathing law which is constantly changing and adapting to new ideals and necessities. Being born

from the most extraordinary circumstance, it is not surprising that it has evolved into a linguistically-obfuscated form of a

zoon politikon, which endows its petitioners with the most extraordinary liberties in times of necessity. The writ of

habeas corpus has evolved into the most important, if not the most discussed debate of due process, as due process has

come to depend so heavily on its functionality due to its ability to adapt and metamorphosize to better fit necessary

situations. Whether the Great Writ, for generations to come, will remain the champion and the defender against the

Leviathan that is the state cannot be determined, but it is certain that for as long as the Great Writ remains in effect

personal liberties and freedoms will be safeguarded from the arbitrary infringements by the State.


[1] See Plato’s Euthyphro and Apology

[2] See Melachim A Chapter 3 for an account of Solomon

[3] Ullmann, Arthur’s Homage to King John, The English Historical Review, Vol. 94, 356

[4] Painter, The Reign of King John, 316

[5] This was done under King Henry I’s Charter of Liberties in which Henry proclaimed that the king does not supersede the law in absolute fashion.

[6] Painter, 321

[7] All translations are taken from G. R. C. Davis, Magna Carta Revised Edition, British Library, 1989

[8] Ullmann, 358

[9] Helmholz, Magna Carta and the ius commune, The University of Chicago Law Review, Vol. 66, 305

[10] Article 17 of the Great Charter: “Ordinary lawsuits shall not follow the royal court around, but shall be held in a fixed place.”

[11] Cohen, Some Considerations on the Origins of Habeas Corpus, Canadian Bar Review XVI, 93

[12] Sharpe, The Law of Habeas Corpus, 2

[13] Cohen, 97

[14] Sharpe, 2

[15] Ibid, 4

[16] Ibid, 5

[17] Hafetz, The Untold Story of Noncriminal Habeas Corpus, The Yale Law Journal vol. 107, 2525

[18] 74 Eng. Rep. 65 (C.P. 1587)

[19] 74 Eng. Rep. 66 (C.P. 1587)

[20] 3 St. Tr. 1

[21] 3 St. Tr. 58-59

[22] Sharpe, 11

[23] Petition of Right, Clause V

[24] 3 St. Tr. 281-282

[25] (1640) Cro. Car. 570

[26] To make his subjects comply to his arbitrary taxation schemes, Charles I set up special concilliar courts where he was able to charge the accused through self-incrimination, torture, and various other methods which went against formal criminal procedure of the day.

[27] Sharpe, 15

[28] Ibid, 18

[29] 31 Car. 2, c. 2, §IX

[30] Ibid, §X

[31] Ibid, §XI – XII

[32] Ibid, §VI

[33] Sharpe, 19

[34] Schmitt, Political Theory, 12

[35] Sharpe, 91

[36] Wyzanski, The Writ of Habeas Corpus, Annals of the American Academy of Political and Social Science, Vol. 243, 103

[37] Defense of the Realm Act, §1

[38] [1917] UKHL 1

[39] Ibid. 268

[40] Ibid, 271

[41] (1886) 32 Ch. D. 123, 131

[42] (1864) 5 B. & S. 280

[43] [1910] 2 K.B. 576 (C.A)

[44] [1960] 1 Q.B. 241

[45] Ibid, 289

[46] Ibid, 291

[47] Agreement Between the United States and Cuba for the Lease of Lands for Coaling and Naval stations, Article 3

[48] 28 U.S.C. §2241

[49] 339 U.S.C. 763, 764

[50] 542 U.S. 507

[51] 553 U.S. __

[52] Title 18 U.S.C. §4001(a)

[53] 548 U. S. 72

[54] (1929) 52 C.C.C. 170-173

[55] This is also stated in the Amicus Brief to Hamdan v. Rumsfeld

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愛有心、親会見

March 17, 2009 · Leave a Comment

inspired by solomon“爱”这个字变成简体,中间挖掉了一个“心”;“亲”这个字的简体,旁边去一个“见”。这叫做:“爱无心,亲不见”,那怎么用爱感化共产党。

 

 ”愛” 這個字變成簡體, 中間挖掉了一個 “心” ; “親” 這個字的簡體, 旁邊去一個 “見”.  這叫做: “愛無心,  親不見”,  那怎麼用愛感共產堂.

parapraxis さんの発言:
 it’s a maxim
 which means

parapraxis さんの発言:
 ”love feels nothing, kindness sees nothing”
 basically like that thing in the bible
 ”love is blah blah”

parapraxis さんの発言:
 ”love is patient, love is blind”
 but the characters
 for the saying just happens to be
 (literally) love no heart, closeness no sight

William – fixing stuff さんの発言:
 ah

parapraxis さんの発言:
 so you know why they had that whole err
 simplification
 of chinese
 with the cultural revolution right

William – fixing stuff さんの発言:
 ?

parapraxis さんの発言:
 so that the peasants couldn’t read the old books
 and absorb culture
 mao basically changed chinese (the way its written in the north)
 or simplified it
 so that the peasants couldnt read the buddhist scriptures

William – fixing stuff さんの発言:
 ahh

parapraxis さんの発言:
 and other cultural texts which were written in traditional chinese
 so naturally he changed the way a lot of characters are written
 two of those being the characters

William – fixing stuff さんの発言:
 ah

parapraxis さんの発言:
 for “Love”
 and “Kindness/Closeness”
 so in traditional chinese
 love is written like this
 愛
 you might want to blow that up
 simplified chinese
 is the same character
 except
 in traditional chinese
 right after the 5th stroke
 there is a character for “heart”

William – fixing stuff さんの発言:
 yeah it has the heart

parapraxis さんの発言:
 心

William – fixing stuff さんの発言:
 she explained that part

parapraxis さんの発言:
 but simplified doesn’t
 closeness in traditional
 is written as
 親
 simplified is the same character without 見
 so basically
 the communist party
 wants you to love without a heart
 and get close to each other without seeing each other

William – fixing stuff さんの発言:
 ahhh

parapraxis さんの発言:
 or at least that’s what the sentence implies
 at the end where it says “how are you supposed to love the communist party?”

William – fixing stuff さんの発言:
 haha

parapraxis さんの発言:
 but yeah
 good stuff

William – fixing stuff さんの発言:
 ah
 yeah pretty nice way to put it

parapraxis さんの発言:
 the communist party’s love has no heart
 and the communist party’s kindness has no hindsight

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