Sep 152012
 

The enormous difficulties of attempting to reduce poverty, build capacity, and facilitating sustained development continue to be profoundly under estimated by the international community.  Even back in 1992, Jonathan Moore, adviser to the United Nations Development Programme (UNDP) said, “…the scale of the task truly staggers the imagination because it can be debilitating to admit the big troubles and the long odds involved and because we are unwilling to commit the means needed to get the job done… our perceptions and policies are oversimplified and downsized in order to prevent us being intimidated or overwhelmed and to permit the illusion that what we are providing is enough…”

What is enough to get the job done?  Of course, no one really knows and I am wary of those who think they do.   But certainly we need to think longer-term than we do currently.  The whole system of ‘aid work’ seems to play against itself.  Consider that a 12-month employment contract is considered a long-term contract in most of the humanitarian aid sector. One study showed that the average MSF and International Red Cross aid contracts were less than 12 months.   But how can aid workers engage in dialog, learn culture, learn language, understand the complexities of poverty, and develop friendships with victims and program beneficiaries with such  short-term employment contracts?

But the broken ‘system’ may be a reflection of our broken ‘self’ as much as anything else.    There is a saying (probably Celtic) that that resonates with me:  ”Changed people change people

I wonder if before we sit down to solve the world’s poverty problems that each of us would take concrete steps to resolve each of our personal relationship problems.    Now that would really change the world!  After all, did not Jesus urge his followers to forgive those who wronged them and to make every effort to reconcile with those they had wronged (see Matthew 5:23-26 and 6:14-15) .   Jesus’ 12 disciples made this a foundation to their work and they seemed to have made quite an impact on the world.   They learned from Jesus to both forgive those who wronged them and to pursue peace with those they had wronged, like two sides of the same coin.    It means doing everything in our power to pursue peace with one another.   When I began to make pursuing peace a key life-time priority it changed me and continues to change me.

I am convinced that broken relationships are the most fundamental root of poverty and misery in our world.   If that is true, than it follows that doing everything in our power to mend/reconcile our personal relationships is the most fundamental thing we can do to change our world.  It then gives us a ‘credential’ in being a peace maker in the lives of others.  Changed people change people.

 Posted by at 12:28 pm
May 282012
 

I’ve modified this illustration from Dr David Werner’s book, Where There is No Doctor.  I think it nicely illustrates some of the complexities in dealing with social issues of all kinds.  As humans, we have different world views and backgrounds each of us interprets life through our own experience and point of view.   This issue exists in marriage, family, and local communities not just in clashes between different cultures.

Why is the child sick with diarrhea?

Doctor: “My patient is sick because of bacteria.”

Public health officer: “The child is sick because our village does not have a good water system or use latrines.”

Teacher: “The child is sick because his parents are uneducated.”

Social reformer: “The child is sick because of soical injustice and unfair distrubiton of weatlth.”

Father: “My child is sick because I don’t earn enough money to feed her well.”

 

Who is right?  Are not all at least partly right and offering important insight into the problem?  Are there not more partially right voices that are not represented in this cartoon.  But to me, this cartoon illustrates the absolute necessity of why we still need to listen to others even after we are confident we have arrived at a correct understanding.    It implies that if we listen to others our already partially correct opinions will become more correct.  But I see a problem if we think of understanding as a destination rather than a journey.  Isn’t it inevitable that we will stop truly listening once we think we have arrived at a correct opinion?  Therefore, isn’t it also inevitable that those who conceptualize ‘understanding’ as a journey  have the potential for greater ‘understanding’ than those who conceptualize it as a destination?  Such a world view would likely promote  life-long learning and greater felt need for partnership, collaboration, and community.  Sounds a little like humility.  Hmmm… I wonder if this is what Jesus was talking about when he said, “Blessed are the poor in spirit for theirs is the Kingdom of Heaven” ?

Why is this child sick?  There are many reasons.  But the more important question is, “Why isn’t this child well yet?”  ANSWER: Because we don’t have the humility to listen to each other… YET.

 

 Posted by at 3:15 pm
Jan 152012
 

 It was a humid summer morning at the Therapeutic Feeding Center (TFC) that served five over-crowded refugee camps in Sierra Leone.  The Center was a complex of large tents populated by over a hundred severely malnourished children (ages 1 month to 5 years), their mothers, grandmothers, and/or siblings who helped attend them.  The newest children where those in the worst condition (phase one) and they stayed in a special tent where local nurse-aids could do more frequent monitoring.  It was in this tent, separated by more than six hospital beds (approximately fifteen meters) that nurse Frida Aronsson and her colleague Dr. Nina Vandyke (pseudonym) were each working to resuscitate a child using ambu-bags.

They had no time to carry the children into the adjacent ten-bed ICU where there were normally 2-3 working light bulbs to help them see in the dim tent.  Neither the ‘special’ tent nor the ICU had any monitoring or life support equipment, but the advantage of the ICU was a few working light bulbs and a bit more privacy.  That being said, the electric generator had been broken all week anyway and privacy was a luxury Frida and Nina had learned to live without.  A few minutes earlier the two expatriate medical professionals had been making their early morning rounds together when Umaru, a 4 year old malnourished boy, had stopped breathing.  His condition was probably a result of herbal intoxication although it was impossible to say for sure.

Mothers regularly brought their children to the TFC only after the herbal treatments of the local shamans (traditional folk medicine practitioners) failed to deliver the promised results.  The shamans typically prescribed (and sold) strong herbs to treat severe malnutrition.  Attempts by TFC personnel to negotiate new practices with the shamans in the area had been unfruitful.

Often by the time the child was brought to the TFC it was already too late.  Frida and Nina’s perspectives of the shamans were, in a way, on different ends of the spectrum.  One was a little belligerent towards the shamans while the other maintained hope that the shamans would one day cooperate with the TFC.  But they never did.  Interesting enough, many developing countries have integrated traditional folk medicine into modern medical practices (WHO 1978; Xiao 1991), but such a merger has yet to occur in most of Sierra Leone (Lebbie & Guries, 1995).

Fortunately Umaru still had a pulse.   Frida and Nina had worked to resuscitate Umaru for about five minutes when a mother, encamped next to her child’s hospital bed, cried out that her three-year old daughter had stopped breathing.  Nina left Umaru with Frida and dashed off to assess the second child.  Two minutes later each of them was working independently on a different patient.  Distressed, Umaru’s teenage sister began to wail remorsefully, apparently less hopeful than the medical professionals that her listless brother would recover from this latest setback.  But Frida and Nina reckoned that both kids still had a chance to survive… if but a small one.  Even though less than 20% of the malnourished children who went into respiratory arrest came back; Frida and Nina were not ready to give up.  It took two hands to operate an ambu-bag.  One to pump the air and the other to keep the mask sealed around the child’s nose and mouth.  Frida monitored Umaru with her eyes…stopping the resuscitation every 2 to 3 minutes to check for a pulse.  They were prepared to keep at it for twenty to thirty minutes…and barely ten minutes had passed so far.

The distance separating them and the noise in the ward made it impractical to communicate with each other verbally.  Even at this early hour the TFC was buzzing with activity.  Besides the patients and relatives, the local nurse-aids and staff employed by the project were busy with their own duties on the ward. From time to time Frida and Nina would make a quick glance to each other across the tent to check the status and offer a look or nod for mutual support and encouragement.

In spite of the medical intervention and feeding therapy at the TFC, children died every day.  One dark week last month seven children had died in a single day.  Over the past few months the TFC had grown from a 60 bed to a 190 bed therapeutic feeding center in response to the famine created by the brutal civil war in Sierra Leone and neighboring Liberia.  And no matter how many times Frida witnessed a child’s death it was always hard.  She never got use to it (and she hoped she never would).  She found some comfort in knowing that hundreds of children, who would otherwise die from malnutrition, were being saved because of the TFC where she and Nina played integral roles.  This certain knowledge served like a salve on the daily heart ache…but now was not the time for personal reflection… Umaru needed her full attention.

Frida and Nina were both serving six-month assignments as medical volunteers with Medecins Sans Frontieres (MSF or Doctors Without Borders) the Nobel Peace Prize winning international humanitarian organization.  Frida is a 27 year-old Swedish intensive care (ICU) nurse with five years of experience working in Swedish hospitals.  In order to join the Swedish branch of MSF she was required to take leave from work so she could attend a 3-month university program on tropical medicine.  As a child Frida lived in the Congo and Zaire for six years where her parents had done church work.  She speaks fluent French and English in addition to Swedish.  Before Frida left Sweden, she received different information packets from MSF about her project assignment.  She found the discussions of project history, culture, policy, etc. very useful.  On her way to her assignment Frida made stops at the MSF international headquarters in Brussels and then at the MSF country office in Freetown, the capital of Sierra Leone.  At both locations she received 5-10 hours worth of briefings about organizational protocol and project issues.  She arrived at her project location four months ago, the same week as Nina, a 31 year-old Dutch family physician, to start her assignment.  Frida benefited from the fact that she arrived one week before the Australian nurse she was replacing returned to Sydney.  But none the less, it was still like being thrown in the deep end of a swimming pool…success was not to drown, but often Frida felt she was drowning.  Upon arrival, Frida learned that she was responsible to supervise nearly 80 local employees at the TFC, including cooks, security guards, maintenance and cleaning staff, administrators, and nurse-aids.  She was called to deal with everything from conflicts among the kitchen staff, demands for higher wages, and employees who didn’t show up for their shifts.  She had never supervised staff in Sweden nor realized the extent she was to do so at the TFC.  Her learning curve was long (five and a half months by her own reckoning) and full of frustration and stress.  On the bright side, Frida and Nina worked well together and a strong sense of professional camaraderie developed between them and the two other expatriate medical professionals on the project.

This morning Frida and Nina were the only expatriates in the crowded TFC.  And now Frida was working alone to resuscitate Umaru, in a struggle between life and death.  The local nurse-aids were also trained to use the ambu-bags, but because resuscitation took so long and they were needed to attend all the other critically ill patients on the ward, the job of resuscitation usually fell to the expatriate medical staff.  Now, sometimes a situation can go from bad to worse…and that seemed to be happening.  Just then a nearby nurse-aid signaled for Frida.  The nurse-aid was signaling another code blue in the adjacent ICU tent.  Hawa, an emaciated 5 year-old girl had stopped breathing.  Hawa had been brought to the TCF by her grandmother several hours earlier.  There were three children needing resuscitation and only two available people (and two functional ambu-bags).  Frida tried to make eye contact with Nina, but her line of sight was now obstructed by a cluster of relatives standing by the bedside of another patient.  The thought “Only in Africa!?” flashed through Frida’s mind.  But there was no time to lose; a critical decision had to be made and fast.  So Frida made it…

…  two months later…

Frida didn’t realize that a long line of people were waiting near the 1994 Toyota pick-up to see her off.   Her most intensive work/life experience had now come to a close.  She would be driven to Freetown where she would catch her flight to Dubai and then on to Stockholm, where after a month holiday she would resume her nursing job in Sweden.  As she emerged from the tent that had been her home for the past six months African drums began to beat and scores of women began to dance and make a high pitched clucking sound from their throats to honor their esteemed nurse who had supervised them for the past six months.  Hugs, tears, kisses, gifts, and other expressions of affection were bestowed upon the departing nurse.  Frida looked at the crowed of TFC staff which in time she had grown to love and appreciate.  Her eyes swollen with tears, she thought, “Only in Africa.”

[Note: I collected most of the details for this story from two 90 minute interviews with my niece, Frida Aronsson,  shortly after her return from Sierra Leone.  All other names used in the story are pseudonym of real people.  Frida's story is extraordinary but not extra ordinary for those serving in the humanitarian aid sector.  I wrote it as a narrative case study. ]

 Posted by at 10:02 pm
Nov 282011
 

I recently returned from a trip to Azerbaijan visiting Operation Mercy staff and projects.  We have some great people working for Operation Mercy in Azerbaijan.  During my visit I had the privilege to teach a 2-day seminar on leadership ethics for non-government organizations (NGO).  The seminar was co-hosted by Operation Mercy and the Norwegian Humanitarian Enterprise.  Thirty-four leaders from ten different NGOs and the UN participated in the seminar.   The Norwegian Ambassador to Azerbaijan was kind enough to give the opening address.  I received many positive comments from the participants.  But the one complement I won’t soon forget was, Mr. Scott, thank you for this very great seminar. I didn’t even fall asleep once!   Yes, you know you are making an impact on the world if people don’t fall asleep…  But notice in the photo that at least one guy is having problems keeping his eyes open.  :-)

At the seminar, I spoke about how our world view affects how we lead people and what people expect from leadership.  I promoted a leadership model that was participatory and developmental and contrasted it against what academics sometimes call the “Great Man” theory.  Great Man theory is based on the belief that leaders are exceptional people, born with innate qualities and endowed with unquestioned authority.  The term ‘man’ is intentional since according to this world view leadership is thought of as primarily male.  While most Scandinavians flatly reject most of the presumptions behind “Great Man” theory, in my opinion, it still represents the predominate beliefs about leadership in almost all the countries where Operation Mercy is active.  Regrettably, it is also the world view that influenced my own assumptions about leadership when I was a young man.  Today, I see things very differently and have become a practitioner and advocate of leadership that is participatory and developmental.  An approach that Robert Greenleaf (1977) descibes as Servant Leadership.

In Operation Mercy, we try to integrate participatory and developmental concepts into all our project ideas.  These are normally received like a breath of fresh air to our project participants (male and female).  We get excited when we see women successfully learning to embrace new leadership roles in their work places, homes, and communities.   In our projects (and thru our staff) we try to model  a style of leadership that is participatory and developmental.  We get excited when women learn to see themselves as valuable, unique, essential, and enabled.  These four themes are a common thread in Operation Mercy projects… and I trust are reflected by Operation Mercy leaders (male and female) world wide.  So while we always try to be culturally appropriate we embrace a world view on leadership that is often counter-cultural.

 Posted by at 4:40 pm
Jun 092011
 

Centuries before a person could earn a master’s degree in humanitarian studies, social work, or international development, ancient societies enacted laws to protect the poor and needy of their communities.  One of the earliest examples of such a law dates from before 1500 B.C. and is found in an ancient manuscript called the Elleh hadebarim, more popularly known by its Latin name, Deuteronomy.  It says the following:

When you are harvesting in your field and you overlook a sheaf, do not go back to get it. Leave it for the alien, the fatherless and the widow, so that the LORD your God may bless you in all the work of your hands. When you beat the olives from your trees, do not go over the branches a second time. Leave what remains for the alien, the fatherless and the widow. When you harvest the grapes in your vineyard, do not go over the vines again. Leave what remains for the alien, the fatherless and the widow. Deuteronomy 24:19-21

This law has been practiced in various ways and among different communities throughout history and has become popularly known as the “gleaning principle.”  Amy Sherman, in her book Sharing God’s Heart for the Poor, points out the two-fold responsibility of the gleaning principle:

  1. Resource owners (in this case, farmers) have a responsibility to eschew greed and make available to others the opportunity for them to meet their needs. They are to be generous with what produce they have.
  2. The poor (if able-bodied) have a responsibility to take some initiative and work to meet their own needs. This avoids the cultivation of a dependency mindset and offers the needy person the dignity of earning his sustenance instead of passively receiving a handout. Gleaning gives the poor the opportunity to meet their own needs through their own application of labor.

Social work and international development studies have rediscovered the two-fold responsibilities outlined in the gleaning principle. Today these concepts are being integrated in the program designs of Operation Mercy and many other international humanitarian organizations doing relief and development among the poor and needy.  The principle highlights the responsibility of resource owners to be generous and of the responsibility of the poor to participate actively in meeting their own needs (when they can). 

One historical example of how the ‘gleaning principle’ was creatively applied comes from the 1800s.  Between 1820 and 1870 the industrial revolution, wars, and mass urbanization created waves of immigrants in New York City.  In that 50 year period New York City’s population increased seven fold, half of whom were foreign born.  Public and private service systems were overwhelmed, riots were frequent, crime was rampant and child cruelty and exploitation was common. Churches, synagogues, and civic groups opened shelters and soup kitchens in the city to try to meet some of the basic needs of these poor.  One private shelter was housing 250 people a day and feeding many more. The operators of this shelter decided to require all able-bodied users of the shelter/soup kitchen to cut a certain amount of wood to earn a ticket for a bed and/or a meal. Since wood and coal were used for heating, it was common for buildings to have a small lot for cutting wood and coal. The shelter provided the wood, axes, and saws. Interestingly, the amount of applicants asking for help from this shelter was considerably reduced within a week. 

 As a 24 year old working for a large international management consulting firm in downtown Washington D.C., I applied the gleaning principle in another way. I made an agreement with the company who operated the parking garage under our office building near the White House, where I (or anyone in my firm) could offer a job ‘on-the-spot’ to any street person we encountered in Washington D.C. to sweep trash up in the underground parking lots for an hourly wage. We financed it from our own salaries. However, very few ever accepted the job.

During my 30s and 40s I lived in Istanbul, a city teaming with people and a different type of poor. There I had my own business and regularly had beggars coming to my office. I also had neighbors and other acquaintances that were unemployed or marginally employed.  In Istanbul I applied the gleaning principle a little differently. From the profits of my own business, I prepared products for people to sell or manufacture. Whenever someone was in need of a job I had something to offer them. I have a variety of products depending on their need and my relationship with them. I had a few odd jobs around my own office that I felt it was safe for strangers and/or unskilled people to do. I also made arrangements with several different small businessmen to temporarily employ people I might bring to them. One of the most important lessons from these years was witnessing how consistently “interpersonal conflict” (i.e. broken relationships) contributed to personal poverty. I’ll write more about this in another article.

 Posted by at 8:08 am
Dec 022010
 

It is some times interesting (but often unconvincing) to listen to experts discuss strategies on how to eliminate poverty.  One of the most profound statements I’ve heard in this discussion comes (unsurprisingly) from Mother Teresa.  She frames the problem differently (and in my view more convincingly than many others) when she said, “Loneliness and the feeling of being unwanted is the most terrible kind of poverty.”   Mother Teresa‘s understanding of poverty was second to none…  and her statement needs serious reflection.  She was convinced that loneliness and feelings of being unwanted are the two deepest forms of human misery.   I have consistantly witnessed this type of poverty in my travels in N.America, Europe, Central Asia, and N. Africa.  Often these deep miseries are rooted in broken family or community relationships.   

Today as I sat on the floor eating lunch with the eight women staff members in our Operation Mercy Family Centre outside of Amman, Jordan, Mother Teresa’s words again hit home.  I asked one of the staff members if she enjoyed working at the Centre.   Tears swelled up in her eyes as she described how grateful she was to be part of the Family Centre staff and that it was a loving refuge from her difficult home life where she is her husband’s #2 wife.   Her joy in being associated with Operation Mercy was very real.  

We certainly don’t need to travel to Calcutta or Amman to find loneliness and the feeling of being unwanted.    This “most terrible kind of poverty” is also here in Örebro, Stockholm, Göteborg, Malmo, etc.   It is not the type of poverty that can be solved with money.  Why not take a practical step to fight poverty today with a phone call, visit, or dinner invitation to a lonely neighbour or relative?  Just do it!

 Posted by at 8:25 pm
Sep 082010
 

 I think most would agree it is a fundamental error to lump all of the poor together as if they were a monolithic group. Not all people are poor for the same reasons, and therefore not all can ultimately be helped by the same means.  There are many reasons people may be poor.  Here are seventeen categories that I have encountered in my work.  Perhaps you could add more:

 

  1. natural and social disasters (earthquakes, famine, flood, and war)
  2. insufficient natural resources
  3. personal catastrophe (family death, divorce, fire, jailed spouse)
  4. exploitation and oppression by others
  5. illness or physical disability
  6. gender inequality
  7. mental disability
  8. lack of knowledge or skill
  9. lack of  needed technology or equipment
  10. inability to find work
  11. government corruption (and incompetence)
  12. substance addiction
  13. personal laziness
  14. wasteful self-indulgence
  15. consequences of wrong choices
  16. broken relationships (interpersonal conflict)
  17. world view (example: there are some cultures’’ whose concept of destiny discourages improving one’s circumstance.)

There are many ways to analyze and categorize the seventeen issues above.  I wonder which ones you would categorize as “within the control” of the poor and which as “outside the control” of the poor?  Which of these are issues fall primarily under the responsibility of  the community/government and which are primarily family or individual responsibilities? 

Most people would agree that the help we give the poor should be tailor made/appropriate to the cause.   If a person is poor because earthquake or flood has destroyed her home, the solution may be to give the person money, materials or assistance to help rebuild the home and reestablish the business.  If someone is poor due to exploitation or oppression or injustice, we might offer immediate help while working for long term legal, social and economic reforms.  If a person is poor because of a lack of knowledge/skill or opportunity then we might train, educate, and facilitate them.  The good news is that some causes of poverty are clear and there are clear approaches(even if finding sustainable solutions can be evasive) to address them.  There is also general agreement in humanitarian/social work professionals that giving short-term help without offering long-term solutions is unsustainable and almost always counter-productive.  The bad news is that often poverty is caused by multiple, interwoven, and systemic root problems.   They are not problems that go away even with wise investments, good strategies, hard work, and just governments (although these things will go a long way to reduce the problems).

 Posted by at 1:36 pm
Aug 062010
 

For more than thirty years I have read, studied and meditated on Scripture.  To me, this has been an important aspect of experiencing the presence of God an finding wisdom & direction in life.  A friend of mine from Australia also gave me some sound wisdom recently by suggesting if we want to experience the presence of God and discover where God is at work on earth all we need to do was  find the pain and suffering in my community.  My friend continued, “God is always at work amidst the pain and suffering.  In fact, God invites us to join Him in bringing comfort, healing, and peace. ”   Hmmmm… makes sense to me.

 Posted by at 10:24 pm
Apr 032010
 

If you are at all like me, you might find yourself fighting back feelings of despair when looking at the hard realities of human suffering around the world.  Sometimes it all seems so desperate, so painful, so endless, and so hopeless.    I am sometimes tempted to ignore (or deny) the sufferings, like the proverbial ostrich who sticks his head in the sand.  Other times I try to convince myself that I can’t really do anything about it anyway, so why care?   If you are like me, you may be tempted to believe that it is a contradiction to be both a realist and an optimist. 

I find perspective and optimism when I look closely at the good things people are doing to help relieve suffering, fight injustice, make peace, and help the poor.  I find courage in the stories of common people doing uncommon work.  I am refreshed by the selflessness, courage, integrity, humility, sweat, and intelligent risk taking of those who live for others.    These are the type of people I admire (and hope one day to be).

 Posted by at 1:57 pm
Jan 182010
 

Apollo 13 is not the story of a super hero but the story of how normal people (okay some are very nerdy people) become heroes. It is an inspiring display of ingenuity, perseverance, sweat, and cooperation.  The Apollo 13 story is a witness to how the whole is greater than the sum of its parts.  Personally, well executed team work gets me more excited than the solo performance of experts.  Maybe that is why I like being part of teams so much…and why Operation Mercy has had many good experiences with team work.

In Operation Mercy we consider ourselves a community of purpose-driven learners. While we need to be skilled and competent at what we do, the reality is that development work is not about  experts solve other peoples’ problems.  We aspire to  continually grow in our competence to facilitate, mentor and help locals people find local  solutions to local problems with local resources.  It normally takes years of living, working, laughing and crying with the people we serve before fundamental changes begin to happen.  Sometimes I think that our greatest asset is stubbornness…working in teams not only helps our performance… it helps us hang-in-there when we ourselves are low in hope or discouraged.

In spite of the excellent project we do, sometimes I think the greatest intervention we bring is a little hope and a little  kindness to those in need.  I am reminded of an ancient proverb, which says: “He who oppresses the poor shows contempt for their Maker, but whoever is kind to the needy honour God.” In Operation Mercy we seek to honour God in the way we treat those in need.  I like being part of this team.

 Posted by at 9:28 pm