Sunday, February 3, 2013

Perspective Matters



I am not sure if I mentioned this already, but while completing the course on African Conflicts last semester, I developed an interest in the field of humanitarian assistance and have consequently signed up for two DU courses in the respective program. I am certainly just a beginner in this field, but the course readings, as well as the on-the-ground experience professors and fellow classmates share, have already shown me that there is more to humanitarian assistance than the desire and obligation to offer help to those who most need it. 

Good intentions and the willingness to offer succor to individuals and regions torn by conflict or disasters, whether natural or man-made, are certainly important, but it seems that the impetus to deliver that help is often fueled by various geopolitical, ideological, or plain selfish reasons. Often, the hungry continue to be hungry, the abused continue to be abused, and the ill continue to be ill or simply die, despite the billions of dollars, or euros, or (insert currency of choice here) being pumped on a regular basis into the bank accounts of many concerned organizations. 

A particular topic that sparked a comment from me and is responsible for this post is the idea that what humanitarian programs often target is the improved quality of life for affected populations. I understand that the ultimate goal is for every person in the world to at least have a base level of a quality of life that allows him or her to enjoy life without worrying, beyond a certain accepted level, about being hungry, being homeless, or dying from a preventative disease. The problem arises when different people profess very divergent ideas on what the minimum requirements are for a basic quality of life. Is having a house, a vocation, and access to basic education and healthcare enough? Or should all people be able to have more and want more in order to experience “the good life”? 

Ultimately, except for the worst case scenario, whether one is poor or has a poor quality of life depends on whom that person compares herself to. Growing up, I had no notion of the concept of being poor. Now, I am finding out and learning that evidently I was poor. I was poor from the perspective of many in the developed world. I had one pair of summer shoes (although I preferred going barefoot) and one pair of winter boots (that leaked by the way). New clothes meant the school year must be starting. There was one kind of chewing-gum in the store and the best sweets I could get were the ones made by my mother (which were delicious if you must know). For some, that is poverty. For me, that was the best childhood I could ask for. 

I had no idea I was considered poor until the iron curtain was lifted and the wonders of the West flooded our stores. Yes, I could finally get anything a child in a developed country could have. Problem was, I could not afford to buy most of the new items filling the local shops. Nothing had really changed. I still had food, and clothes, and a roof above my head, but for the first time in my life, there were things I could not buy. And that meant I was poor. 

Perspective, then, does matter. Should humanitarian actors live in the best houses and drive the newest car models when they deliver assistance or should they blend in with the local communities? Depends on what their purpose is, I guess. 

-          Krasi

Monday, January 21, 2013

The Importance of Culture in the Humanitarian Assistance Field




Hello Candor Salad enthusiasts! It has been a long while since I have made an appearance on this blog and it is most certainly time for the musings of 2013 to begin!  

After another long drive across states, I am back in Denver, and after several weeks of no regular access to Internet, I am back online and even after only a week of classes at DU, I already have a lot of thoughts and comments I am bursting to share with you. The focus of Winter Quarter 2013 so far seems to be culture and the impact it has on human rights advocates traveling to various corners of the world with the intention to assist those in need. 

One of the courses I am taking focuses primarily on teaching beginners (like me) the practical aspects of engaging in the humanitarian assistance field and outlining the so-called best practices in approaching relief efforts in conflict and disaster areas around the world. During the very first class meeting, I could hear expressed concerns that working with certain populations is difficult because their traditions and culture differ from ours (those there to help) and almost make it impossible for us to deliver aid. The logical question in my mind then was: As humanitarian actors, do we travel to devastated areas to assist the affected populations with basic needs and rebuilding their communities and lives or do we go there with the intention of changing their culture to suit what we believe is proper behavior? 

Certainly, there are many cultural traditions and beliefs that could be considered violations of human rights and as aspiring advocates, we should be passionate about addressing these. However, in the context of a disaster, whether natural or man-made, the primary focus of humanitarian actors should be providing necessary support for the affected communities to step back on their feet and resume their lives; the primary concern should not be to express frustration at their “outlandish” beliefs and traditions and to attempt to “educate” and change them. A vital aspect of humanitarian relief efforts should be the development of good relationships, grounded in respect, trust, and understanding, with local communities. Anything short of that is counterproductive and often exacerbates the suffering of the affected persons. How can we expect them to recover with dignity if everything they have ever known is either destroyed or being attacked by those there to help?

 - Krasi

Monday, December 17, 2012

Sweats



I don't care what color they are as long as they're fairly made.....


- A

Saturday, December 15, 2012

Journey to Freedom



The National Underground Railroad Freedom Center recently released a film that in a very interesting way presents the stories of two men who lived more than a century apart to illustrate the many similarities between the old world slavery and the so-called modern-day slavery. I had the wonderful opportunity to attend a screening of the film here in DC at an event to honor one of the Trafficking in Persons 2012 report heroes, Gary Haugen, founder of International Justice Mission and featured in the film. The best part about the screening was that it was followed by a panel discussion that included one of the makers of the film.

The title of the 40-minute documentary is Journey to Freedom and the film, as well as additional information on it, could be found here.  

-      Krasi

Monday, November 26, 2012

Human Trafficking Definition



A somewhat expected theme discussed at theconference was the debate on how to exactly define the crime of human trafficking. Most importantly, are the terms modern-day slavery and human trafficking equivalent? Are there similarities and differences between the Atlantic Slave Trade and human trafficking? 

In order to properly define the crime of human trafficking, activists need to not only know what it is but also what it isn’t. There are two major issues with that. 

First, there are those who view the enslavement of Africans during the Atlantic Slave Trade as something so horrible that no other practice could possibly compare to it. As Jowl Quirk, a Senior Lecturer in Politics at the University of Witwatersrand, shrewdly observed, the tendency, labeled as strategic minimization, to minimize and excuse slave-like practices is responsible for the lack of acknowledgement of human trafficking as akin to what has now been termed “the old slavery.” 

I am sure that upon significant research and examination, we can determine (and many already have) that there are numerous similarities between the practice of slavery in the past and the contemporary crime of human trafficking. Of course, since the context is different, we can also find a lot of differences. This, however, should not prevent us from acknowledging that the conditions most human trafficking victims live in significantly resemble the conditions enslaved Africans lived in. 

The second major issue with defining slavery is the tendency to expand the boundaries of slavery, labeled as rhetorical inflation, for the purposes of sensationalism. For those who become entangled in the tentacles of rhetorical inflation, it becomes very difficult to define what slavery is not. Basically, it creates the perfect conditions to refer to any mild inconvenience as slavery. 

The above is the issue I seriously have a problem with. Rhetorical inflation seems to be a common side effect of living in a world of instant gratification and convenience. The moment something goes wrong, some are immediately inclined to label the situation as slavery, or torture, or any other example of extreme pain and suffering. 

Somehow I feel that this obsession with defining the crime detracts from the very real and very torturous experience survivors go through, but I am not sure what the solution to the problem would be. There is a need of a clear definition in terms of the law, but how can we make sure that we include and exclude what is actually appropriate to be included or excluded? 

-      Krasi