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. ]

 

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.

 

 I recently finished G.K. Chesterton’s biography of Saint Francis of Assisi.   Chesterton (1874-1936) did an amazing job at trying to setup the historical/cultural context in which Saint Francis lived.  I was slightly annoyed with this approach at first but later came to deeply appreciate it.   Chesterton’s gives a very believable interpretation of Saint Francis that even a cynic would undoubtedly find reflective and insightful.  I was inspired by this real-life ‘eccentric’  troubadour for Jesus who reshaped the Middle Ages. 

Here are a few of the quotes that I underlined while I was reading:

“As he saw all things dramatically, so he himself was always dramatic.  We have to assume throughout, needless to say, that he [St. Francis] was a poet, and can only be understood as a poet.  But he had one poetic privilege denied to most poets.  In that respect indeed he might be called the one happy poet among all the unhappy poets of the world.  He was a poet whose whole life was a poem.” Pg 70

“A man satisfied with small things, or even in love with small things, he yet never felt quite as we do about the disproportion between small things and large.  He never saw things to scale in our sense, but with dizzy disproportion which makes the mind reel… He was quite capable of facing fifty emperors to intercede for the lives of certain little birds.” Pg 85

“It shows that the Saints were sometimes great men when the Popes were small men.  But it also shows that great men are sometimes wrong when small men are right.” Pg 122

It is perhaps the chief suggestion of this book that Saint Francis walked the world like the Pardon of God.  I mean that his appearance marked the moment when men could be reconciled not only to God but to nature and, most difficult of all, to themselves.” Pg 124

That’s all for now.  I hope it wets your appetite for more.

 

Have you ever had the experience of being brinked?  The Oxford dictionary defines the noun “brink” as the extreme edge of something (like a cliff) or a point at which something (typically something unwelcome) is about to happen.  Similarly, the verb brinked (not yet in the dictionary) is the action of being brought to the “edge” but not over it.  To be brinked is to be taken to a place where there is no safety net, no surplus, no backup… and yet no deficit.  It is both a safe and dangerous place depending on your perspective and expectations.  Let me illustrate with some examples.

I coined the word brinked  in 2008 when I was doing graduate studies at the University of Edinburgh.  As a prerequisite to entering the dissertation phase of our research studies, we were required to write five 4,000 word papers and receive a B or better on each of the papers.  If we received a C on a paper we had only one chance to resubmit one paper.  I received a C on my first paper and rewrote and resubmitted it for a B.  But I was now  brinked!  If I received another C on any of my next four papers I was out of the program.  I was “safe” as long as I didn’t get another C.  As it turned out, I did better on the next four papers.  Being brinked was uncomfortable (I battled with the fear of failure) but it helped bring out the best in me.

Another example comes to mind.  One evening, I was fishing for pike in Dalsland, Sweden.  I was using light tackle and spinners in shallow waters full of lily pads, fallen trees, and other obstructions.  After two hours and no fish I was down to my last spinner (the others had been lost on snags) and ready to call it a day. Suddenly, I started catching one fish after another.  It was then that I realized that I had been brinked… I was down to my last spinner.  It wasn’t until the fish started to bite that I truly appreciated my one remaining lure. I was brinked.  I had no backup but I had no deficit… I still had one spinner.   It made me come ‘alive’ in a way I wasn’t before.  I both hated it and loved it.

Isn’t this a common experience?  If so, why do so many of us (myself included) spend so much time and energy trying to avoid the experience of being brinked?   I guess we all like to live with a buffer and extra margin to protect us from error or the unpredictable.  After all, isn’t there much wisdom in having a safety net and backup plan for the unexpected?  I think so…yet, at the same time, there can be something deeply ‘human’ and therefore deeply spiritual about being brinked.  It can be a wonderful time of reflection, refocus, and revitalization.  It can free us from our anxiety of pursuing and securing stuff.

It seems to me that Jesus asked his disciples to brink themselves in Matthew 10:9 and Luke 9:3-5 when Jesus sent his twelve disciples out on a task and told them not to take any stuff with them.  The Twelve were instructed to leave their food, money, extra clothes, etc. behind.  In effect, Jesus brinked his disciples.  I think he did this because he wanted them to experience what he promised them in Matthew 6:33, i.e. if they seek first the Kingdom of God all their needs would be provided for.  Later (see Luke 22:35-36), once his disciples learned this lesson, Jesus encourages them to take stuff like extra food and clothing with them.  This implies that it is not the stuff itself that is an obstacle to faith but our attitude or preoccupation with pursing and securing stuff.  It seems to me that followers of Jesus need to learn to trust in Jesus not in their stuff.  I think stuff may include more than just material possessions but also things like our education, status, experience, skills, etc. 

St. Francis of Assisi (and those that joined his company) took this concept to a new level.  They made a conscious decision to take on a lifestyle that was  ‘brinked’ of earthly possessions.  This choice seemed to be a practical expression of their love affair with Jesus.  They seemed to be a merry society of people who pursued a life dedicated to the joyful celebration of God.  They considered living ‘brinked’ as an asset to their pursuit of God.  I have much to learn.

 

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.

 
resilience

As a new resident in Sweden I had 12 months to get a Swedish driver’s license before I’m relegated to pedestrian, bus or bicycle status.  I must say, learning to drive “Swedish” style for this 52 year old foreign grown male (with a thirty-five year near spotless driving record) has been stressful and physiologically painful.  This week I was ‘stunned’ when the kindly driving inspector failed me after my 25 minute road test that I thought went perfectly.  The inspector failed me because according to the criteria, I failed to anticipate traffic conditions far enough in advance and I didn’t shift gears ecologically.   His criteria for excellence and my criteria for excellence were obviously in conflict.  Guess whose criteria prevailed?  It became all too clear that my existing driver’s license and 35 years of successful driving experience were insufficient for the Swedish Traffic Authority.  The experience made me feel devalued,  isolated, discouraged, and stressed.  It felt like a road block on my journey towards integrating into Swedish society. 

After I shed a tear or two for my own troubles,  I realized how much harder it must be for all the dear Somalis, Iraqi, Kurds, and other less Europeanized immigrants who are trying to integrate (not just immigrate) into Swedish society.   Not all immigrants in Sweden come with a predisposition to integrate.  For those that do, not all have equal capacity nor equal resilience to endure the long and stressful journey integration requires.  Attitude and capacity are critical, but the greater the discrepancy between the newcomer’s norms/values and the norms of the host society the greater the stress.  In addition, unless the newcomer continues to believe the rewards for integration outweigh the costs he will give up.  In this context, resilience is the quality that keeps a newcomer on the journey toward integration despite the costs.  

Individual resilience is a psychological concept.  The Association of Traumatic Stress Specialists (ATSS) defines it as a “person’s ability to maintain a level of functioning that adapts to a situation of extreme stress including exposure to trauma.”   Research points to  three key variables that influence a person’s resiliency: 

  1. personality
  2. family
  3. the availability of support systems

“Stress-resilient” people appear to be less vulnerable in extreme situations.   According to the ATSS, studies show that resilient people tend to have the following traits:

• High sociability
• Faith
• A strong perception of their ability to control their destiny (confidence)
• Determination
• The capacity to preserve social connections
• The capacity to preserve their judgment, moral values and sense of meaning
• A high degree of responsibility for the protection of others as well as themselves, avoiding unnecessary risks
• The ability to accept fear in themselves and others but are prepared for danger as well as they can be
• An avoidance of isolation

It seems that resilience is a key to successful integration.  In my own case, I must continue to believe the reward of obtaining a Swedish driver’s licence is worth the stress.  It will require that my own driving norms are supplemented (or replaced) with the norms embraced by the driving inspectors of the Swedish Traffic Authority.  Integration into Swedish society is a long road… longer for some than for others.  Lord, grant me the resilience I need.

 

The taxi cab drivers in Dublin make a good first impression.    This week I was on a short business trip to Waterford via Dublin.  I used five different taxis during the week and all five drivers were chatty, cheerful, charming, and Irish born.  I wonder what they teach them in taxi driver school?   Now I did ask if I could sit shotgun ( in the front passenger seat) each time and I wonder if that action of solidarity helped bring out the best in them.   There was much to be impressed about, not least of which was their ability to grumble about the economy, politicians, the English, the EU, the price of beer, etc. with such a cheerful disposition you hardly realized they were complaining.  I was also impressed by their use of proverbs/metaphors such as:  I figure that if you are dealt a lemon you should make lemonade.   More could be said, but I think they’d get embarrassed if I was too lavish in my compliments.

On the other end of the spectrum are Russian taxi cab drivers.  Granted, I don’t speak Russian and I only had 10 Russian taxi experiences over a 5-day period in Moscow… and many of them were undoubtedly unofficial taxi cabs.  BUT… the contrast between the friendliness of taxi drivers in Dublin and the grouchiness of taxi drivers in Moscow is beyond words… at least beyond polite words.  I wonder if anyone has tried to export Irish Taxi Driver Schools throughout the world like they’ve exported Irish bars?  Certainly Moscow could use a few.

 

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!

 

 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).

 

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.

© 2012 Scott Breslin Suffusion theme by Sayontan Sinha