About Amani ya Juu
Amani ya Juu (meaning “higher peace” in Swahili) or Amahoro ava Hejuru (in Kinyarwanda) is a sewing-marketing-training project for marginalized women in Africa. The main center is located in Nairobi, Kenya with sister centers in Rwanda and Burundi.
The women involved in the project are learning to work together through faith in God who provides a higher peace that transcends ethnic differences. Amani itself portrays a unique picture of diversity with women coming from Rwanda, Burundi, Congo, Uganda, Sudan, Kenya, Ethiopia, Somalia as well as other African countries.
The project serves a two-fold purpose. First, Amani gives African women the opportunity to improve their sewing and marketing skills. The women gain experience in purchasing, bookkeeping, skill training, quality control, management and design. Second, Amani aims to sow seeds of peace in the hearts of the women as they grow in community and in their faith together. As part of the daily activities at the center, the Amani women participate in singing, praying, Bible study and visiting one another in their homes. Relationships, built upon God’s peace, transform even the most troubled lives.
Amani is committed to fair trade, providing a just pay and holistic development, which contrasts dramatically with the unjust conditions these women are confronted with outside of Amani. Amani implements holistic development by meeting the physical, spiritual, emotional and social needs of those who participate. As the women learn practical skills to improve their quality of life, they also experience God’s healing, moving them beyond their traumatic and difficult pasts.
Over 500 different products are made at Amani ranging from colorful women’s bags to soft toys to tie dyed or wax print place mats and tablecloths. The distinct designs of the products have attracted the eye of many customers around the world.
Amani is a self-sustaining project through the sales of products sold in Africa and by volunteers throughout the US. Each sale of a product provides marginalized women a chance to sustain a consistent income and sustains the growth and development of the centers in Africa.
As a holistic ministry of peace-building, Amani ya Juu views fair trade as much more than simply an equitable business.
At Amani, fair trade means...
- Providing a just income that allows women not merely to survive, but to meet basic health care needs, education for their children and adequate housing
- Ensuring the project remains self-sustaining by not being donor-dependent -- all income sustaining the operation is generated from the proceeds of the sale of products
- Promoting peace and reconciliation in the work place and in the community.
- Providing an emergency fund for women living on the edge of survival until they are able to improve their standard of living
- Sharing market opportunities by partnering with other women's groups
- Creating an environment where women are cared for and care for one another holistically
- Valuing local cultures and traditions, incorporating them into the philosophy and social environment of the program
- Using local materials to support the local economy and to appreciate textile art and design
- Accommodating work schedules to the needs and realities of the women
- Ensuring that no proceeds from sales are used for administration salaries but only for the growth and development of the women and the project
By implementing these standards Amani empowers and equips women who will then be able to impact their families and societies with peace and reconciliation.
Want to participate in going beyond fair trade? Volunteer to sell Amani products as a US Volunteer.
Please click a square on the quilt to read its story, or use the links below the quilt image.
As described by Magdalene Ndanu Muny'woki:
When a rift occurs between two families and they are unable to resolve it themselves, the elders are called to act as mediators. The one who is found to be in the wrong is required to give out a young goat and a rooster to be slaughtered. The edlers collect special leaves which are dipped in water. The elders sprinkle each family members with this water to cleanse and purify them. The chicken is shared between the two families and thena large meal is prepared for the families and community.
as described by Veronica Godlaya
After it has been decided that a dispute between two families needs to be settled, the families sit together with the elders and talk about the problem. After the problem has been sorted out each member of all those involved spit into a pot, beginning from the youngest to the oldest. To spit into the same pot is a sign that there is nothing between them Some of this spit is poured on the doors of both houses. The remaining spit is thrown in the direction of the sun as it is setting representing that the problem is now disappearing and is behind them now.
as described by Gorretti Inarukundo:
The elders are called to talk with those who are having the dispute. When it is decided who is at fault the offender pays something to make amends. The one who has offended is first encouraged to say he is sorry for his wrong and then the one who has been offended is encouraged to forgive him. The two who were in discord, as a sign of ofrgiveness, drink banana juice from one pot which has two straws. The two hug afterwards.
as described by Mama Nyahn:
The chief and elders meet with the two families in conflict in the center of the village and, after listening to both sides, the chief suggests a resolution. After the two sides agree, a sheep is cooked and everyone in the community then celebrates by eating from the same bowl in the center of the village. This sharing of the meal means that everything is over.
The dancing woman who is pointing to the cross is celebrating the work of Christ on the cross which has reconciled us to God and given us a higher, more lasting peace (Amani ya Juu) that transcends all tribal and cultural differences. Once we are reconciled to God each of us are able to experience genuine forgiveness and reconciliation with one another. The love of Christ, as displayed through His sacrifice on the cross and experienced in our hearts, is able to bring permanent hope and peace to Africa.
as described by Josephine Munyerekana:
After everything is resolved between the two families a hole is dug, a chicken is slaughtered and the blood of the chicken is put in the hole. The knife that was used to slaughter the chicken is also put in the hole. After that, the hands are washed with water over the hole and then the hole is covered, symbolizing that the two families will no longer remember this problem between them. The chicken is then cooked and eaten by the two families and neighbors.
as described by Maimuna Abukar:
When there is a problem the elders are called. The elders solve the problem by discussing it with the representatives of each family. After they promise to no longer create a problem, reconciliation between tech two families is celebrated by eating pasta together. This is done while sitting on a mat. Camel meat is also eaten. Everyone agrees to live in peace by shaking hands and kissing each other on the cheek.
as described by Mathilda Nyiragukura:
When there is a dispute the elders talk first with representatives from each group. Here the problem is exposed. When the dispute is settled everyone drinks banana juice or sorghum from one pot on the ground which has many straws in it. The drink is provided by the one who is found guilty. Everyone drinks at the same time from the long reeds in the pot. Afterwards everyone hugs each other to show that the problem is finished.
as described by Sarah Nabwire:
The elders first discuss the problem with the two disputing families and come to one agreement. On behalf of the two reconciling families, the elders peel a banana, break it in two pieces and each representative of the families is given half of the banana to eat. A goat is killed and cooked and the families eat it together. Because of the love they now have for each other, no other problems can divide them.
as described by Yalelet Chanie:
The elders mediate for the families in dispute. When peace is made the two families drink water or milk from one cup. After this they are like brothers and sisters. The elders warn those who were involved in the dispute not to quarrel again and then pray for them. A sheep is slaughtered and a meal is shared together, followed by a coffee ceremony. While the coffee ceremony is conducted olive leaves burn on the fire sending up an aroma of peace. There is singing and dancing together by the two families as they celebrate the peace they now enjoy.
as described by Magdaline Jivangire:
The elders, with the two families, sit down together an discuss the problem. Once a resolution is achieved, coconut juice is drunk by the older people in the families from one cup with one long straw made from a reed. All those involved lay their hands on top of each other illustrating their oneness in the agreement. To celebrate, a meal is shared.
Though these traditional customs have been practiced for as long as anyone remembers, Africa is still a broken continent of wars and tribal clashes.
Is there a more lasting solution to these problems?