Parents Circle

 

Originally broadcast June 26, 2009

BOB ABERNETHY, anchor: It’s a common observation that one of the most important paths to peace between enemies is to learn to see others not as demonized stereotypes, but as unique human beings. When she was in the Middle East last month, Kim Lawton learned about the Parents Circle-Families Forum — Israeli Jews and Palestinian Muslims who have lost loved ones in their long conflict but have learned to replace hate with reconciliation, even friendship. Here is Kim’s special report.

KIM LAWTON: Since the establishment of the state of Israel in 1948, Palestinian refugee camps in the West Bank have been hotbeds of unrest and often scenes of angry confrontation between displaced Palestinians and Israeli soldiers. Because of the continuing military and political conflict, few Israeli civilians ever venture in. But don’t tell that to Rami Elhanan. On this day, he and his wife Nurit have come to the Dheisheh refugee camp near Bethlehem to visit their friend, Mazen Faraj. It’s is an unexpected friendship. Both have lost family members in the conflict. Yet their grief has brought them together.

MAZEN FARAJ: Today it’s our responsibility for our children and for our families to build something new.

RAMI ELHANAN: We put a crack in this wall of hatred and fear that divide these two nations, and we show another way. We show another possibility. We show the ability to listen to each other’s pain, which is essential if you want to get to any kind of reconciliation.

Mr. FARAJ: This was the first room for our house.

LAWTON: Faraj has lived in Dheisheh his entire life. During the early part of his childhood, fifteen people in his family lived in this one crowded room.

Mr. ELHANAN: This is the place he’s always talking about—that you don’t need someone to hate you to teach you how to hate when you grow up in a room like this.

LAWTON: In April of 2002, there was a violent confrontation between Israeli soldiers and Palestinians fighters outside Bethlehem’s Church of the Nativity, the site where Christian tradition holds that Jesus was born. Palestinian fighters holed up in the church, and Israeli soldiers laid siege. During a lull in the fighting, Faraj’s 62-year-old father went out to Jerusalem to get groceries. He was shot and killed by Israeli soldiers.

Mr. FARAJ: He got killed in April 2002 when he was coming back from Jerusalem to Bethlehem. The Israeli soldiers, they started shooting him and without any reason. No one can kill his soul. They succeeded to kill his body, but without his soul. His soul’s still around us and give us like the power every day, how to keep going in our lives.

LAWTON: But there is great pain on the Israeli side as well. Elhanan had 14-year-old daughter, Smadar. Of four children, she was the only daughter, and the family had called her “the princess.” On September 4, 1997, the first day of school, Smadar went to a popular shopping area in Jerusalem.

Mr. ELHANAN: And she went down the street with her girlfriends to buy new books for the new year. Two suicide bombers blew themselves up, killing five people that day, including three little girls. One of them was my 14-year-old Smadar.

LAWTON: Elhanan says he was overwhelmed by anger and despair.

Mr. ELHANAN: It took me almost a year to understand who I am, to try to recover, and to understand that I have to choose a way for myself and translate these feelings of anger and despair into something constructive and create some hope out of it. And I joined the Parents Circle and I found a meaning for my life.

LAWTON: The Parents Circle-Families Forum was launched in 1995 as a way to bring bereaved Israelis and Palestinians together. The group now has several hundred participants who’ve lost immediate family members because of the violence in this region. Organizers believe it’s the only project of its kind in an area where conflict is still ongoing. The nonprofit group sponsors face-to-face dialogue meetings for bereaved family members and public lectures about reconciliation.

Mr. ELHANAN: The minute I saw in that meeting the first bereaved Palestinian families as human beings I was completely shocked. It was the first time ever in my life that I meet Palestinians as human beings after so many years of demonizing each other. So this was the turning point.

LAWTON: Faraj, who was dealing with his own feelings of anger and revenge, went to one Parents Circle meeting where Elhanan spoke.

Mr. FARAJ: And it was this man talking about his suffering and his pain, too. But I told him, “What do you know about suffering and pain? You just live in Jerusalem. ou are Israeli, you are the occupier, you are everything.” And then he starts to talk about his daughter, and then really I found out that, whoa, it’s the same pain.

LAWTON: The two men became close friends. Elhanan was drawn by Faraj’s humor.

Mr. ELHANAN: He’s the only guy in the world that makes me laugh.

LAWTON: Faraj couldn’t believe that Elhanan was willing to visit him in the refugee camp. They built a deep mutual respect.

Mr. FARAJ: He’s just a human being, and you can deal with him in an easy way, and you can build a discussion with him with easy way, and you can build the fight also in easy way, too. But the most important thing’s that he’ll respect the other.

Mr. ELHANAN: What he’s doing needs a lot of guts, and his ability to face the world, tell his truths after all the things that he’s been through, I think it’s admirable, and I really respect him for it.

LAWTON: Faraj and Elhanan started doing joint lectures for the Parents Circle.

Mr. ELHANAN: We use this enormous respect that the two societies have for people who paid the highest price possible to convey this message, to convey the message of dialogue, of reconciliation, of peace.

LAWTON: Elhanan and Faraj have given more than 1,000 joint lectures in Palestinian and Israeli schools. They say most of the kids have no idea that Palestinians and Israelis can be friends.

Mr. ELHANAN: If there is only one kid at the end of the class who nods his head with acceptance to this message, we saved one drop of blood. According to Judaism, this is the whole world.

LAWTON: The Parents Circle is nonsectarian, but is supported by several Muslim, Christian, and Jewish groups. In 2008, Catholic Relief Services brought Faraj and Elhanan on a speaking tour across the United States.

BURCU MUNYAS (Program Manager, Catholic Relief Services): They are giving a message of hope in the midst of hopelessness in the Holy Land. So we thought that this would be a strong message to bring to our US Catholic audiences.

LAWTON: For their part, Elhanan and Faraj try to keep the focus on relationship, not religion.

Mr. FARAJ: It’s the important things that we don’t want to make this conflict like a religion conflict.

LAWTON: Their work isn’t always easy. Both men have received sometimes strong criticism from within their respective communities.

Mr. ELHANAN: People tell me that I’m a traitor or a — but I think more people are impressed by my ability to translate the pain into hope.

Mr. FARAJ: I really believe in what I’m doing and — but not all the people they really accept that, but anyway, if you believe in something you have to continue.

LAWTON: Parents Circle supporters hope these relationships can be a model for others, which they believe will help further the political peace process.

Ms MUNYAS: By building trust with each other they become more and more ready to trust the other side, to compromise, and to tell their leaders that they are ready, that they can move ahead, they can compromise, and they can sign the peace agreements.

LAWTON: Faraj and Elhanan agree.

Mr. FARAJ: We have a different culture, a different religion, and different, also, conditions on the ground, too. So how we can find a way? This the problem. It’s not about that’s it, I found the solution for the conflict. No. But the first step, we have to know each other.

Mr. ELHANAN: I devote my life to go everywhere possible to tell the very simple truth that we are not doomed. It’s not our destiny to keep on killing each other, and we can stop it by talking to one another — that simple.

LAWTON: Simple in theory, much more elusive to work out. But they hope their relationship proves it is possible. I’m Kim Lawton in the West Bank.

Seminaries and Sex

 

Originally broadcast March 27, 2009

KIM LAWTON, anchor: A new report from the Religious Institute on Sexual Morality claims that most clergy in the United States are not adequately dealing with sex and gender issues in their congregations. The group says part of the problem lies with theological seminaries which are often not teaching students what they need to know about human sexuality. Judy Valente has our story.

Professor LAUREL SCHNEIDER (Chicago Theological Seminary, teaching class): Sex and sexuality is of course a very significant part of our experience. And I put the question up here, “Is sex divine?”

JUDY VALENTE: Professor Laurel Schneider of Chicago Theological Seminary teaches an evening course in systematic theology. Most of the time, it’s hardly sexy stuff. But this evening the topic is sex. This seminary is one of the few where human sexuality, in all its facets, is openly discussed.

UNIDENTIFIED TRANGENDERED STUDENT: My oldest son right now won’t even talk to me, won’t have anything to do with me. His comment to me was, “God created you as a man and God does not make mistakes.”

UNIDENTIED FEMALE STUDENT: The male who has become a female, that part of you inside that wants — that feels female — that wants to be female, that’s still a part of you. That’s still — God made that too.

VALENTE: Sexual mores have been changing. But how well are seminaries preparing future pastors and rabbis to address these changes? The Religious Institute on Sexual Morality is a nonprofit group that helps promote sexual health in faith communities. The Institute recently studied 36 seminaries across denominational lines. The study found an “overwhelming need” to better educate and prepare future religious leaders in the area of human sexuality.

Dr. KATE OTT (Associate Director, Religious Institute on Sexual Morality, Justice and Healing): We see these issues every day and the harm that can be done around sexuality issues — either a kid who’s questioning their orientation, a couple whose marriage is failing. I think when those folks are coming to us in faith communities for real information and for real help, we need to make sure we have the training to be able to address that.

Dr. Kate OttVALENTE: Many pastors say issues such as teen sexual activity and marital infidelity are among the most common topics about which congregation members seek guidance. Yet few seminaries offer courses in sexuality, and fewer still require these courses.

Dr. ALICE HUNT (President, Chicago Theological Seminary): It’s a challenge. It’s controversial. It makes people feel uncomfortable. It makes people feel insecure. So it’s just taking time for schools to come on board with addressing these issues.

Dr. OTT: When seminaries don’t offer the courses, they’re still talking about the issue. They’re just talking about it from silence and from a negative perspective, and seminary students understand that. They hear both messages loud and clear, and we would just prefer that they get a positive, open message rather than a silenced or dismissive message.

VALENTE: Some clergy have criticized the Religious Institute’s report saying seminaries can’t teach everything, that students aren’t there primarily to obtain “how to” skills, but to study biblical texts, to reflect and pray. Dr. Hunt says it’s a legitimate point.

Dr. Alice HuntDr. HUNT: You have to, then, change your whole curriculum. If you want to incorporate issues of human sexuality and race and gender, you have to examine everything you’re teaching in your educational context, and that’s a lot of hard work.

VALENTE: As a result, graduating seminarians are often expected to “learn on the job.” Reverend Lillian Daniel is the senior pastor of First Congregational United Church of Christ in Glen Ellyn, Illinois. She recalls one of the few classes at her divinity school where sex was discussed.

Reverend LILLIAN DANIEL (Senior Pastor, First Congregational United Church of Christ, Glen Ellyn, IL): The teacher goes “Never, ever, ever — with anyone in your congregation.” We all thought, “Did we miss the verb? What is it? Go skiing? Go dancing?” I mean, he couldn’t even bring himself to say the word, and that was the extent of the conversation.

VALENTE: And the word would have been?

Rev. DANIEL: Don’t sleep with.

VALENTE: Daniel says seminaries often discuss gender rights, sexual harassment, and how pastors should maintain proper boundaries with their congregation members. But, she says, they rarely train students to deal with the complex, intimate questions congregation members are likely to bring to them.

JENNY GRESKO (Therapist, Central DuPage Pastoral Counseling Center, speaking to group): “We don’t have as much sex as he wants and we have more sex than I want and we’ll never fix this.” That’s a very, very common issue between couples.

VALENTE: As part of a Sunday afternoon series on sexuality, Daniel’s congregation has been examining a variety of issues connected with marriage.

JOE FORTUNATO (Congregant): Sexuality isn’t bad. It’s something that’s a good thing. It’s a gift from God, which is the cliché, but it is a gift from God, and to deal with it honestly and openly is very, very important, I think, to a lot of people here.

Rev. Lillian DanielRev. DANIEL: I’m all in favor referring people on to folks with more expertise if they’ve got sort of issues that are ongoing. But a lot of times people come in to see a pastor because they want to tell something one time. Or they just want a reality check. Or they just want some kind of comfort or someone to listen to them. Sometimes it’s almost in the area of a confession. So in those cases, we may be their only stop.

VALENTE: Chicago Theological, a United Church of Christ seminary, received a high rating in the Religious Institute study. But even this school doesn’t require students to study human sexuality. It does, however, offer several sexuality courses. Alice Hunt says the seminary wants its graduates to be able to minister to the “whole person.”

Dr. HUNT: Understanding what your tradition says about human sexuality, being sexually healthy yourself, understanding what religious texts say, being aware of counseling issues, knowing how human development happens with sexuality, being aware of societal constraints and the fear that people face for not being able to fully express who they are — all of those are crucial in becoming a mature minister.

Mark WintersRev. DANIEL: The problem is it really falls upon the pastor to seek out that knowledge, and if you were somebody who wanted to shut yourself away from this, you really could, and your church could become a place where none of this is able to be talked about.

VALENTE: But there does seem to be a shift in generational attitudes. Today’s young seminarians, who grew up in a more sexually liberal culture, seem eager to address these matters openly.

MARK WINTERS
(Student, Chicago Theological Seminary): I think that, generally speaking, younger folks tend to see, for instance, homosexuality as basically a non-issue, whereas older folks come from a different time and a different place where you weren’t as open about sex and sexuality, and I think I would include heterosexuality in that as well as homosexuality, as you alluded to in the question, in terms of cohabitation for heterosexual couples. I think, generally speaking, we are in a more nonjudgmental time, and I consider that a very good thing.

VALENTE: Many pastors would disagree. Nonetheless, questions of gay marriage and whether to ordain gay clergy have moved sexuality issues to the forefront in many churches. Alice Hunt says there is a far more fundamental reason for making sex a topic of discussion.

Dr. HUNT: I hope another imperative is the imperative of God’s love, a kind of radical inclusivity of everything that promotes human flourishing. I hope we’ll take it — a good look at what we need to do to get to the space where we can fully minister to our congregation.

Dr. OTT: Our sexuality is part of our spirituality. We’re embodied beings, and most of our faith traditions believe that God gave us the gift of sexuality, so it has deep theological meaning for us. So I don’t think we can say sexuality isn’t a religious issue. It deeply is a religious issue.

VALENTE: The Religious Institute recently received a grant to help seminaries introduce sexuality courses and provide continuing education classes for those already in ministry. One young seminarian described this as a “coming out time” for sexuality discussions in faith communities. “If sex is a common topic in the Bible,” he asked, “then why shouldn’t it be talked about in churches and seminaries?”

For RELIGION & ETHICS NEWSWEEKLY, I’m Judy Valente in Chicago.

Watching the Oscars

Watch movie reviewer Rebecca Cusey, Georgetown University adjunct professor Diane Apostolos-Cappadona, and syndicated religion columnist Terry Mattingly talk with Religion & Ethics NewsWeekly production assistant and researcher Fabio Lomelino about the movie “Avatar.”

Watch more of Religion & Ethics NewsWeekly production assistant and researcher Fabio Lomelino’s conversations with movie reviewer Rebecca Cusey, syndicated religion columnist Terry Mattingly, and Georgetown University adjunct professor Diane Apostolos-Cappadona about some of this year’s Oscar nominees.

Egypt’s Coptic Tensions

 

FRED DE SAM LAZARO, correspondent: The church is carved out of El Mokattam or the mountain, a giant bluff just outside Cairo. Egypt’s Coptic Church is one of Christianity’s earliest, brought here by Mark, writer of the oldest New Testament gospel. The liturgy closely resembles those seen in other Eastern Orthodox churches, though the Copts’ leader, or pope, has always been based in Egypt. This church was actually built in the 1990s, a tribute to its ancient heritage, modern engineering, and the affluence of some in Egypt’s Coptic minority. But that wealth is in small pockets of Egypt’s upper class and a Copt diaspora in rich countries. Most of Egypt’s Copts live in poverty, sometimes dire poverty. Surrounding this church is one of Cairo’s poorest neighborhoods called Medina Zabaleen, literally “Trash City.” For decades, the zabaleen, or trash collectors, have gone door to door and hauled home what the people of Cairo threw away. They aren’t paid for this. Their entire income comes from recycling. They’ve been uprooted repeatedly as the city has grown and, activist Laila Iskander says, only grudgingly tolerated.

coptictensions-post01

LAILA ISKANDER: The government realized, well, if we evict these people from here and tell them to vanish, who’s going to service the city? So there was always this recognition that these people were important, but we don’t like them. Five evictions later, into the ’70s, they figured there’s going to be a sixth eviction, it’s too easy, and the city will grow and catch up with us. Let’s go into the belly of the mountain, this limestone rock here, and they did that.

DE SAM LAZARO: Copts make up about 10 percent of Egypt’s population, and many say Zabaleen City is a metaphor for their struggle in this predominantly Muslim country, a struggle to preserve traditions and livelihoods, both of which, they say are imperiled by Egypt’s growing religious conservatism and by government policies. In 2009, the Egyptian government, responding to the swine flu epidemic, ordered all pigs killed in the country. Some 300,000 of the animals were culled. Pigs are considered unclean in Islam, but the Christian Zabaleen were suddenly deprived of a source of both income and protein, and health experts agree the animals were never a flu threat.

ALAA AL ASWANY: I don’t think the decision was anti-Christian. I think the decision was just another example of the incompetence of the government.

DE SAM LAZARO: Author and democracy activist Alaa Al Aswany also blames poor governance for Egypt’s persistent poverty. He says the resulting frustration has often fueled sectarian tension, and beginning in the 1970s so has a steady rise in the Wahabi brand of religious conservatism, imported and financed from Saudi Arabia.

coptictensions-post02

ASWANY: You have, for example, in Egypt more than 17 TV channels every day promoting the Wahabi ideas, and this way of understanding the religion is very exclusive in the sense that they are against anybody who is different. They are against Shia, people of Iran. They are against even Muslims who are for democracy, like myself, accusing me of being secular, against the religion. They are against Jews, of course. They are against Christians. They are against everybody who is not with them.

DE SAM LAZARO: Egyptians who grew up in the 50s and 60s see the growing influence of Wahabism. Most Egyptian women cover their hair today, and growing numbers don the niqab, covering all but their eyes. It’s evident even in cemeteries like this one, where you can see disagreement over allowing inscriptions on tombstones.

AHMED THARWAT (reading inscription): This is “the most merciful” whatever, and then somebody says we’re not supposed to do that, he wipes it, and you actually see the culture clashing in print, right before your eyes.

DE SAM LAZARO: Ahmed Tharwat has lived in Minnesota for 25 years, where he hosts a TV show for the region’s Arab-American community. He recently visited the Nile Delta village where he lived in as a young man.

THARWAT: This is all Muslims, this all, as you can see, all Muslim in this section.

DE SAM LAZARO: He says one Christian family lived in the village. But there was no Christian cemetery nearby, so they’re buried alongside Muslim neighbors. This departure from custom prompted some debate, but it was resolved by community leaders.

coptictensions-post03

THARWAT: I remember when the neighbor, my uncle said he didn’t hurt us when he was alive, why would he hurt us when he dies? And I think it really sums up the whole story.

DE SAM LAZARO: But some say that kind of acceptance has given way to much more awareness of a religious divide—and tension.

PROFESSOR REFAT LAKOUSHA (Alexandria University, speaking through translator): You will always find a religious interpretation of any conflict between Coptics and Muslims because we live in an era of tension between the religions that I’ve never seen registered at this level, and that’s why in any conflicts between Muslims and Coptics, in the subway or the market, it will always end up being taken in the religious context.

DE SAM LAZARO: The most violent recent example occurred in southern Egypt outside a Coptic church on the Orthodox Christmas Day. Six worshippers and a Muslim security were gunned down. The killings were apparently retaliation for the alleged rape of a Muslim girl by a Christian man. There were riots and clashes with police during the funerals.

ASWANY: This intolerance has been existing in the society because of the Wahabi people, but also it has been transmitted as an infection to the other side, so you have also some Coptic fanatics, and you have also Coptic channels who are trying to make the point that the religion of Islam is a whole bunch of nonsense.

coptictensions-post04

DE SAM LAZARO: In the end, religious leaders from both communities tried to bring calm after the Christmas shootings. Copts and Muslims have lived side by side for centuries, with occasional spasms of sectarian violence. The key question is: are things different this time? Will the current tension escalate into an enduring religious conflict?  Author Aswany thinks it’s not in the Egyptian character.

ASWANY: It could be repeated, but I don’t think this is an opening of an era of killing in Egypt, because as I said, the Egyptian culture, which is very old and very civilized, will never tolerate it. So we have had before, you see—probably this is one positive aspect to be belonging to a country which has been existing for 60 centuries, 6000 years, because everything you are having now you will discover that it happened before many times.

REZK YOUSIF (speaking through translator): Our problem is not with the average Muslim. Our problem is with the extremist and the Wahabi thinking about Islam. That’s where most of the problem is. Average Muslim—no problem.

MANSOUR KHADDIS (speaking through translator): And we wish the government and society in general would recognize that we are a vibrant community, not just “the trash people.”

DE SAM LAZARO: Back in Medina Zabaleen, church elders say they can only hope the historic tolerance prevails in Egypt, a society that may not have fully embraced the Copts, but one that nonetheless recognized their citizenship as one of Egypt’s ancient, original people.

For Religion & Ethics NewsWeekly, this is Fred De Sam Lazaro in Cairo, Egypt.

Religion and Government News Roundup

 

BOB ABERNETHY, anchor: There were several stories this week that illustrate the ongoing tensions between religion and government. Our managing editor Kim Lawton joins me to talk about them. Kim, beginning with this report this week from the Chicago Council on Global Affairs about what some have called the “God gap” in American diplomacy.

KIM LAWTON, managing editor: Well, a very influential panel of scholars and religious leaders, former government officials accuse the US of having an uncompromising Western secularism that actually hinders American foreign policy overseas. They say ignorance about religion in places around the world has really hampered US efforts, and they say that there needs to be an entrenched education about the importance of religion.

ABERNETHY: Well, this isn’t the first time people have been talking about that.

LAWTON: People have been talking about this for 20 years, calling for this. Former Secretary of State Madeleine Albright also called for it, but it just never seems to happen. US—the diplomatic community, homeland security and other officials don’t seem to put this into their education and their training, and so they’re hoping that maybe in the Obama administration there will be new opportunities.

ABERNETHY: Another really interesting story, for me anyway, was the reaction of many Muslims to that plane crash last week in Austin, Texas, when a guy who apparently hated taxes flew his airplane into the building that housed the Internal Revenue Service, and it was officially called a crime, and Muslims said wait a minute, that fits the definition of terrorism. Then they charged there was a double standard about what terrorism is, true?

LAWTON: Well, they looked at federal law, how they define terrorism in federal law, which says it’s a premeditated, politically motivated act targeting noncombatants. They say this is what this is. Had it been a Muslim flying that plane they say that the government would have not hesitated to call it terrorism. Government officials say they were looking for links with questionable groups, and there didn’t seem to be any in this situation. So it’s an interesting question.

ABERNETHY: And then there was that interesting story from Indiana, where Goshen College says after years of not permitting the playing of the Star Spangled Banner that, okay, they can now play it. What’s that all about?

LAWTON: Well, Goshen College is a Mennonite college, and Mennonites are part of the Anabaptist tradition of Christianity, which has always been pacifist. It’s also had a very strong separation between church and state, and so for them having a flag in a church or, for some people, for some Mennonites, saying the Pledge of Allegiance elevates love of country and love of God to the same position or maybe makes love of country even greater, reverence for country greater than for God. And so for them the Star Spangled Banner, also with its militaristic language, “bombs bursting in air,” they hadn’t done it, but now they’ve decided they’ll do an instrumental version before sporting events.

ABERNETHY: Kim Lawton, many thanks.

Spiritual Directors

 

LUCKY SEVERSON, correspondent: Sunday Mass at St. James Cathedral in Seattle, where attendance has actually been growing, defying a national trend of fewer people attending church. Sister Joyce Cox, a Catholic scholar and spiritual director for the Seattle diocese, says a survey in a book called “The None Zone” found that people in the Pacific Northwest are less religious than the national average.

SISTER JOYCE COX: The first question was do you have any faith or church that you follow or you participate in? And the answer was “none.” So 67 percent of those who answered answered none, but they still claimed in other questions that they believed in God and that they were spiritual.

SEVERSON: That’s the good news: an increasing number of Americans say they are searching for spirituality.

Pastor Don Mackenzie

PASTOR DON MACKENZIE (speaking to retreat group): “By whatever name you might call the Holy One of Being…”

SEVERSON: And many inside and outside of church are finding it with the help of a spiritual director, someone to listen and offer guidance in the quest for the experience of God’s presence. Sometimes it’s in groups, like this retreat. Most often it’s one on one and deeply personal.

Attendee speaking to retreat group: “And I’m finding that that’s not a real serene place to be…”

LIZ BUDD ELLMANN (Executive Director, Spiritual Directors International): It isn’t as though one has to meet with a person as a spiritual director in order to know the spiritual journey, but it sure helps.

SEVERSON: Liz Ellmann is the executive director of Spiritual Directors International, which has a worldwide membership of 7,000, a number that has been expanding rapidly.

ELLMANN: And our members are clergy, our members are rabbis, they’re Catholic priests, they’re Methodist ministers and Presbyterian ministers. They’re also lay people of all different faith traditions.

SEVERSON: The first step to what some call a personal experience of the holy, most agree, is to find a state of tranquility and silence. These two women, both spiritual directors, invited us to observe the process, or what they call “the journey.”

Breathing exercise

Woman speaking during spiritual direction session: “During the day sometimes when I’m feeling kind of chaotic or pulled in too many different directions, I’ve come up with a simple gesture that reminds me to center, to quiet, to quiet…

SEVERSON: Not surprisingly, with the upsurge of those seeking a spiritual connection there are an increasing number of courses around the country for spiritual directors in training, like this one at Seattle University. It is not a lucrative undertaking. Many don’t charge for their services. Some may ask for a donation to a religious or humanitarian organization. For those who charge, the rates vary from around $25 to $60 an hour.

ELLMANN: Many people seek a spiritual director when there is something tragic that’s happened in their life. They’re trying to make sense out of it. Where is God in all of this? And so they reach out to meet with a spiritual companion, a spiritual director, to journey with them into what is the deeper meaning.

(speaking to retreat group): “I’d  like to share a story about this…”

SEVERSON: Ellmann knows about overcoming tragedy with some spiritual guidance. Her journey began after she was almost killed in a car accident, then survived a brain tumor. As head of Spiritual Directors International, she is often invited to explain the role of the spiritual director, as she did when she attended the spiritual direction retreat at this Interfaith Community Church in Seattle.

ELLMANN (speaking to retreat group): “So I’m going to talk about prayer first as these three chairs…”

SEVERSON: She explains there is a person in one chair who is a spiritual director, and there’s a person in the second chair who’s coming with a story of what is going on in their spiritual life.

Ellmann conduction a session

ELLMANN (speaking to retreat group): “There is an understanding that there is a third chair always present. God is in that third chair.”

SEVERSON: This retreat, over a series of Saturdays, was organized by one of the directors in Liz’s organization, Sheikh Jamal Rahman.

SHEIKH JAMAL RAHMAN (speaking to retreat group): “As we allow this to just sink within us, just end with a chant, Allahu Allah.”

SEVERSON: Sheikh Rahman is a respected scholar and teacher in the mystical branch of Islam known as Sufism. At this retreat, he is getting some help from two other spiritual directors—Don Mackenzie, a retired minister for the United Church of Christ, and Ted Falcon, a rabbi.

RABBI TED FALCON: I think more and more people are—have greater degree of awareness that the path exists within them. The institution has a tendency of protecting us from the immediacy of the spiritual encounter.

MACKENZIE (speaking to retreat group): “What are we doing here? What’s it about?”

SEVERSON: Pastor MacKenzie says the tradition of seeking help from a spiritual director is ancient, and historically it’s been people active in their faith who have been doing the seeking.

MACKENZIE: People are feeling there’s an emptiness, and how is it that we can get back and claim the substance that comes through our traditions in a way that moves toward healing, that fulfills us, that makes us better citizens, that—and so forth.

SEVERSON: Searchers say they sometimes feel closer to God when they’re not in church. That would apply to Sally Marquis. She also thinks her engineering and science background may have jaded her faith.

Ellmann conducting a group session

SALLY MARQUIS: This whole idea of prayer was so alien to me that I had no idea how to start.

SEVERSON: At this retreat, they are practicing prayer techniques that spiritual directors say are universal, that help clear the mind of distractions.

ELLMANN (speaking to retreat group): “Was it easier to be the speaker or the listener and be conscious of your breathing? How was that?”

Attendee speaking at retreat: “When I just noticed how I was breathing as opposed to trying to breath in some way, then it was very easy to engage.”

ELLMANN (speaking to retreat group): “Listen with the attention that I was hearing going on over here, of not only your ear, but your eyes and your heart and breath.”

SEVERSON: Liz Ellmann explains one way to clear the mind in this exercise designed to focus on the act of breathing.

ELLMANN: Breathing is one of the most basic prayers. God gives us breath. We are so close to God, we’re as near as our breath.

RAHMAN (speaking to retreat group): “And then once again you make a commitment to really submit your attachment to your ego to God.”

SEVERSON: At this spiritual retreat, they learn how different faith groups reach out to God, including the Muslim prayer of Salat, always facing Mecca five times a day.

Rahman leading a group in Salat

RAHMAN: An Islamic prayer is essentially about praising God and thanking God, and when we bow to God, the wonderful saying is: one prostration of prayer to God liberates you, frees you, from a thousand prostrations to your ego.

SEVERSON: The Sufi’s whirling dervish, performed here by Reverend Karen Lindquist, the Interfaith Church’s co-founder, is also a mode of prayer, although it requires a life-long commitment.

FALCON: One of the benefits of ritual is it gives us a form, for example, the ritual of prayer. But every ritual that we do in our lives also has us going on automatic. So there comes a time where I might be doing it outwardly, I might be saying the words, but I’m no longer conscious of them.

Woman speaking at retreat: “Months later, I realized it was an act of surrender to God, that my life is not in my own hands.”

SEVERSON: A common theme among spiritual directors is that first it’s necessary to value and love oneself as God’s creation.

MARQUIS: So what I’ve been doing is using the Buddhist prayer to quiet me down, quiet my thoughts down and open myself up, and then the Sufi prayer to just reassure and love my own heart so that I can feel really full and complete, and then from that place I can pray for people that are struggling, people that are sick, people that I feel like need some extra love.

SEVERSON: Even Sister Joyce Cox, in describing her method of personal or centered prayer, finds herself borrowing the language originally of the ancient Indian Vedic tradition.

COX: What I do in centering prayer is I choose a mantra, which is my sacred word, doesn’t have to have any meaning for me. What I simply do is return to that sacred word as a method of intention and just sit.

SEVERSON: Liz Ellmann says it’s a sign of our times that so many people have turned from searching for material things to the pursuit of spirituality, and, she says, it’s a good thing.

For Religion & Ethics NewsWeekly, I’m Lucky Severson in Seattle.

Making Foreign Aid Work

 

BOB ABERNETHY, correspondent: The disaster in Haiti brought not only immediate emergency relief. It also triggered calls for long-term development aid, rebuilding the country.  For instance, former president Bill Clinton saw a chance to “build back better.”

The US government has a long history of trying to help poor countries get out of poverty. Since the end of World War II, the US has given or loaned 150 countries more than a trillion dollars worth of aid, not counting military assistance or the work of private charities and nongovernmental organizations, many of them faith-based.

We wondered what the lessons are in all this experience for, as they say, “fixing Haiti.” The good news is that in recent years many of the world’s poorest countries have seen an unprecedented amount of economic development. William Easterly is a professor of economics at New York University.

PROFESSOR WILLIAM EASTERLY (New York University): Hundreds of millions are escaping from abject poverty. In fact, we’ve seen the greatest reduction in poverty in our generation that has ever been seen in human history.

ABERNETHY: In overcoming hunger and disease and disasters, US economic aid has saved millions of lives. But in the longer term effort to help poor countries develop and remain better off, many experts say US government aid has played only a minor role.

foreignaid-post01EASTERLY: On balance, the sad news is that it really hasn’t worked. Most of the success stories did not get a lot of aid, and most of the countries that did get a lot of aid are not success stories.

ABERNETHY: For instance, in the 20 years before the earthquake, Haiti received $5 billion in all kinds of US aid.

EASTERLY: It is Exhibit A in the case that aid does lead to very disappointing results as far as actual reductions of poverty.

ABERNETHY: Even one of foreign aid’s most loyal supporters is critical. He is Lutheran pastor David Beckmann, president of the Christian lobby Bread for the World.

PASTOR DAVID BECKMANN (President, Bread for the World): I think our foreign assistance system is broken. It does some good. It does a lot of good. But we can get a lot more impact out of those tax dollars.

ABERNETHY: Well, if foreign aid didn’t cause the world’s great poverty reduction, what did?

BECKMANN: Most of the progress that’s been made against hunger, poverty, and disease has been made by people in poor countries working hard to serve their countries, to make their countries better.

ABERNETHY: In China, for instance, and India. So why didn’t the US foreign aid program get more for its money?

EASTERLY: Corruption is a really disappointing story in aid, because a lot of aid did go to very corrupt governments, and it was, frankly, just stolen, so it did not reach the poor.

BECKMANN: It’s not just the aid, then it’s the coordination of aid with trade and diplomatic policy. We charge Bangladesh more in tariffs for the things they import into the US than we give them in aid. So we are taking away with one hand, and we give with the other.

ABERNETHY: In Washington, responsibility for foreign aid is spread over 12 departments, 25 agencies, and 60 offices, each with its own priorities.

EASTERLY: Picture 60 different official aid agencies giving aid to agriculture in Malawi, with the poor Malawian agriculture minister having to have meetings with all 60 representatives of the aid agencies and prepare 60 different procurement forms to show he is spending the money as they want him to. That is a huge problem.

ABERNETHY: Meanwhile, many special interests here at home benefit from US aid abroad.

foreignaid-post02BECKMANN: Every dollar that we appropriate for food aid, more than 50 cents goes to transportation and administration. It’s partly because there is a small group of shipping companies —they are US-flagged shipping companies, and the law says they get to ship that food. They are very well-positioned to lobby Congress, and they push that all that money that is supposed to go help the poorest people in the world should go to food that they are going to ship. It’s a scandal.

ABERNETHY: Andrew Natsios tried to change that. He is a former administrator of the Agency for International Development (AID), now teaching at Georgetown University. Natsios wanted AID to be able to buy food abroad. That would help farmers in poor countries and permit quicker response to famine.

ANDREW NATSIOS (Professor, School of Foreign Service, Georgetown University): It’s much faster. It’s four months faster to buy food locally than it is to ship it.

ABERNETHY: And that could save lives. Natsios proposed buying locally to President Bush, but—

NATSIOS: We could not get it through Congress because the shippers and the maritime unions opposed it, the grain producers and processors opposed it.

ABERNETHY: Last year, however, some local purchasing was approved. Professor Easterly has a long list of other reforms he would like, such as eliminating what he calls top-down development.

EASTERLY: Top-down development is the official aid agencies decide what Haiti needs, they know the answers already, and they don’t need to ask the Haitians. The characteristic feature of the top-down approach is a plan, a grand plan to solve everything all at once. Of course, these plans work about as well as the five-year plans did in the Soviet Union. The aid agencies really are not held accountable for results. All they are really held accountable for is just spending the aid money. We don’t talk about how much of that did actually reach poor people.

ABERNETHY: Easterly also deplores a “we know best” attitude.

EASTERLY: There’s this awful problem of paternalism. That we the rich Americans know what is best for poor people in Afghanistan or poor people in Cameroon or in Haiti. That is an incredibly arrogant attitude—that we think we know how to solve other people’s problems better than they do themselves.

ABERNETHY: Professor Natsios agrees with some of the criticism, but he strongly defends AID.

foreignaid-post03NATSIOS: The US does enormous good in the world, but Americans aren’t aware of it.  We can point to South Korea. We can point to Taiwan, we can point to Turkey, we can point to Greece, we can point to Costa Rica.

ABERNETHY: The formula is aid plus effective government and public safety make possible private investment and then trade, the essential key to development.

NATSIOS: There is no real example of a country leaving the ranks of the poorest countries and becoming a middle-income country without an export-based strategy. So we know that it works, and all the Asian examples are all export-based. So it’s very important. However, you can’t do it in absence of aid. Trade is essential, but it’s not trade or aid. It’s trade and aid.

ABERNETHY: But what if a country such as Haiti doesn’t have effective government and security?

EASTERLY: An ineffective government that is not providing services to the population and is corrupt, a government that is not controlling the domestic crime problem, they are allowing gangs to operate—these are all major problems.

ABERNETHY: Could the US help?

EASTERLY: Unfortunately, the record shows that we really don’t know much about how to fix governments from outside.

ABERNETHY: As the people of Haiti try to anticipate long-term development, Haitians there and in the US recommend a new US attitude. Ketleen Florestal is a Haitian and an economist at the Inter-American Development Bank in Washington.

KETLEEN FLORESTAL (Country Economist for Haiti, Inter-American Development Bank): We lost all our identity, in a sense. I was talking to friends. Everything that reminded us of our childhood and our life is destroyed.

ABERNETHY: Nevertheless, she said—

FLORESTAL: We are very proud. We would like to define our future, because we feel that when we are getting assistance, our future is sometimes defined for us. I am definitely convinced that what is best for Haiti is not what is imposed to Haiti. I will call for everybody who wants to help to call on to the humility, a lot of humility.

EASTERLY: I think we have to change our mindset from the idea of fixing Haiti to just the idea of doing as much as possible to help individual Haitians help themselves.

BECKMANN: Yes, we need aid coordination. So if some agency is going to be set up to make sure we won’t all trip over each other. That could be a good thing. But Haitians need to be in charge. Haitians need to be deciding their own destiny. They are going to have to solve the problem, or it won’t be solved.

ABERNETHY: The consensus we heard is that helping Haiti develop will be very difficult and will take a long time. Haitians should lead. The US should help.

William Easterly Extended Interview

Read more of the Religion & Ethics NewsWeekly interview on foreign aid with William Easterly, professor of economics at New York University:

Well, on balance the sad news is that [foreign aid] hasn’t worked. It hasn’t achieved the objectives that we had for the foreign aid program. The number one objective, of course, was to promote economic growth out of poverty for the aid receiving countries, and there we see a clear failure. The most aid-intensive countries have actually stagnated over the last fifty years. They’ve failed to see a rise in their living standards. That includes especially sub-Saharan Africa, some of the poorer Caribbean and Pacific Islands.

It’s been wasted both in actual corruption of aid money being stolen, because a lot of aid does go to very corrupt governments, and it’s also just been wasted bureaucratically by the ineffectual bureaucracies and the aid organizations themselves and in the ineffectual bureaucracies of the governments that receive the aid money.

Most of the success stories did not get a lot of aid, and most of the countries that did get a lot of aid are not success stories. We always have something in statistics we call confirmation bias, that if you strongly believe a given idea like aid works then you select a couple examples that fit the story. But when we look at the whole range of experience of success and failure, I’m afraid there is no reason to believe that aid has contributed to success.

natsios-post01Hundreds of millions are escaping from abject poverty. In fact, we’ve seen the greatest reduction in poverty in our generation that has ever been seen in human history. Unfortunately, again, for aid, a lot of this has happened, just to give you two examples, in countries like China and India where a lot of the recent poverty reduction has been, and both of those countries received less than half a percent of their total income in aid, so it would be very hard to make the case that the great poverty successes in India and China have anything to do with aid.

I do acknowledge that there are some successes in aid. It’s not that aid never works. I’m not claiming that. The successes are genuine. The Green Revolution was a definite success and the reduction in infant mortality. A lot of that is not due to aid, but there are some big successes in health that foreign aid has been very involved in, a provision of oral rehydration therapy for babies suffering from diarrhea and dehydration that often kills them, the widespread vaccination of children from common childhood killers like measles, but these are successes. So there are some successes. I agree with that.

Corruption is a really disappointing story in aid because, first of all, aid just ignored the whole issue of corruption for most of the last 50 years that aid has been given, and a lot of aid did go to very corrupt governors and it was, frankly just stolen, so it did not reach the poor. Now beginning in 1995, the World Bank’s president James Wolfensohn made a courageous speech pointing out the problem of corruption, and since then there has been a lot more talk in aid about the problem of corruption. That’s been going for the past 15 years now. Talk is good. Unfortunately, it really hasn’t translated into action as yet. I’ve been looking for patterns to see if there is any reaction of aid agencies, that they actually take money away from corrupt governments and give it more to the less corrupt governments after this new awareness of corruption beginning in 1995, and so far, sadly, I have yet to find it. I have yet to find any evidence that aid agencies are moving away from corrupt governments, and so the talk has changed, but not the practice.

easterly-post01
Prof. William Easterly

Government-to-government aid is really still the prevailing model. There is some attempt to give aid to nongovernmental organizations, but that is still a relatively small part of total official aid. Of course, NGOs are another story, but for official aid it is still mainly going to a poor country’s government, so it is not going to poor people. It’s going to the government that rules the lives of poor people.

Especially when there is a clearly outrageously bad government, like Robert Mugabe in Zimbabwe, there will be some attempt usually to bypass the government and go to the nongovernmental organizations. It is really only in those extreme examples that I’ve seen any such change. It is still the case that most of aid still goes to government, and a lot of it still goes to very corrupt governments.

Dependency is still going up. There has been a big push to increase aid to the poorest countries, and in those countries, dependency was already high, and it’s getting even larger. For, say, the typical African country we’re talking about something like a typical number would be like 70 or 80 percent of the government budget is financed by aid, and, again, this is true for even very corrupt governments. I’ll give you an example. Paul Biya has been ruling Cameroon for several decades. He’s both an autocrat and well known to be corrupt, and yet Cameroon still today roughly receives about 80 percent of its budget from aid donors.

Waste is really just a way of saying that the aid agencies really are not held accountable for results. All they’re really held accountable for is just spending the aid money, just spending the aid budget. So when we talk about is aid doing what it is supposed to be doing, we’re usually just citing the total amount of aid being given which is about $100 billion a year from all official agencies to the whole world, and that’s the number that’s talked about. We don’t talk about how much of that did actually reach poor people. How much of that did translate into reduction in malaria, reduction in measles, a rise in living standards? And since the aid agencies is really not held accountable for achieving these results, that’s really what leads to the waste—that there is no results-culture in aid, because there is not accountability-culture in aid, nobody is holding them accountable.

Many aid agencies are giving money to the same country, often in the same sector. Picture 60 different aid agencies giving aid to agriculture in Malawi, and then the poor Malawian agriculture minister has to have meetings with all 60 representatives of the aid agencies and prepare 60 different procurement forms to show he is spending the money as they want him to. But that is a huge problem. It’s frankly not really a solvable problem. We’re always talking, in every field of bureaucracy, including in domestic policy, about improving coordination. But it’s sort of unavoidable when you have different bureaucracies that have different leaders, different objectives, that report to different task-masters. It’s impossible to get them all on the same page.

I have another solution for coordination if you want to grope a little deeper. I think we have to sort of give up on the hope that bureaucracies will start to play nice and get along. We’ve seen the failure of that even in something that Americans really passionately care about much more than they probably do about aid, which is terrorism and domestic security. We see frequent failures in coordination there. It’s just inherent in bureaucracy. So what’s another possible answer? What I think is an answer is to just have the aid agencies specialize much more to not be tripping over each other, giving money to the same sector in the same country. Specialization is something that we think is good inherently. Anyway, economists talk gains in specialization—you find out what you’re best at, you specialize in that, and you buy the rest from other people, and that’s really what aid agencies should be doing, finding out what they’re best at, so one aid agency would discover that they’re the best ones to do agriculture in Malawi, the other aid agencies would be doing something else, and so then they would not be tripping over each other so much in agriculture in Malawi.

easterly-post02The farm lobby in the US continues to insist that when we give food aid to the victims of famines that we buy the food from US farmers, and the shipping interest insists that we ship it on US ships. The shippers charge about fifty percent more for this than the normal commercial rates. Buying it from US farmers means that it has to be from, say, Nebraska to Ethiopia, which takes six months, and, you know, meanwhile in a famine people are dying. A story that I read recently—a very sad story about an Ethiopian grandfather waiting for the food aid to arrive while his grandchildren were dying around him. Now this is unconscionable, and yet this continues to be the practice despite much, much criticism, because the farm lobby and the shipping lobby are so strong, and the alternative is obvious. You just buy the food locally from regional sources, where there usually are some food surpluses close by the famine areas that you can buy the food from. It also has the benefit that you would stimulate local agriculture, which you’d want to do for other reasons anyway.

We are going to worry about defense, we are going to worry about diplomacy, and, again, I think the answer is specialization. Let the Defense Department worry about defense, let the State Department worry about diplomacy, and let USAID concentrate on aid that would promote development, and unfortunately that isn’t the way the current US government policy is going. Hillary Clinton gave a speech on development recently in where she talked about the merger of defense, diplomacy, and development, and that, I think, just creates confusion and ineffectiveness when you try to pretend that these three things can be merged, as if there’s no tradeoff with these conflicting objectives. This is simply not true. Politicians like to pretend that all goals can be accomplished by one program, you don’t have tradeoffs, and it’s simply not true in the real world. You have to trade off these goals against each other.

There is another success story in the African Growth and Opportunity Act that was started under President Bush and is continued under Obama, which gives Africans improved access to reach the US market, to export to the US market, and that has stimulated textile industries in countries like Lesotho and Madagascar and a few other countries that are big successes. Unfortunately, what we were just talking about, the conflicting objectives of development and diplomacy have messed around with that program. In fact, Madagascar was just decertified, kicked out of African Growth and Opportunity Act because there was a government that was politically unacceptable to the Obama administration, which meant 100,000 people lost their jobs through no fault of their own just because the US administration did not like their government. That just happened right before Christmas this past year. I was really sad to see that kind of thing happened, when you do have a success, to throw it away like that.

We have tons of aid going into Afghanistan and Pakistan and especially Afghanistan does not have good government, does not have good security, and a lot of the aid that has gone into Afghanistan has been tragically wasted, billions of dollars that have gone in there but it has not been effective, and a lot of money has been wasted just on security and just protecting the aid workers who have to work under incredibly dangerous and adverse conditions. Really bad decisions have been made because so much of the money was spent so rapidly with so little thought, again, so little accountability for the results. So many examples are coming out of Afghanistan of waste, a $9 million project that was supposed to build bridges that resulted in bridges too dangerous to cross. In the same example, money was given to a contractor who used it for unapproved reasons, for their own interest. These kind of examples show up in US media, but USAID doesn’t feel like they have to change these practices because there is no accountability lobby. It’s really awful that our aid in Afghanistan is not getting results, and USAID has to change, but somehow that political force goes sailing along without any change even though there is such failures.

easterly-post03The donor agency feels a lot of pressure to spend the money, and that creates a condition in which the money is not going to be well spent. This incredible haste—just make sure you spend your budget for this year. There is the awful problem of paternalism. We think that we, the rich Americans, know what is best for poor people in Afghanistan or poor people in Cameroon or in Haiti. That is an incredibly arrogant attitude, that we think we know how to solve other people’s problems better than they do themselves, that those people are just passive victims, that they can’t do anything to help themselves, just waiting for us be the knight on the white charger riding in on the rescue. That image may be flattering for ourselves and may be good for attracting taxpayer support, but it’s a very destructive attitude to try to make it work if you have such little respect for the people you are giving it to, you have such a huge degree of hubris and overconfidence in your own knowledge.

Debt relief is an example of the advocacy movements that have done some good things for aid, but advocacy could wind up focusing on the thing that is most effective to attract political support, but it’s not necessarily what poor people need most. Debt relief is pretty much a non-issue, to be frank. For most poor countries they have a nominal debt that might seem large, but in practice they pay very little interest on that debt. They have 50 years in which they have to repay it, so the annual debt service is really low so if you forgive the whole debt you are not really changing much on an annual basis. It’s really kind of this non-issue that seems to sell very well for political advocacy. The advocates say it’s awful that poor people owe such a crashing load of debt to donor agencies and rich countries, the poor owing the rich. It’s a great platform to conduct an advocacy campaign on. But it’s not really addressing an actual need that poor people have.

Aid definitely can do harm. We know from our own experience in the US, democracy and human rights and individual rights are extremely important values to have to succeed economically and prosper, and aid often supports tyrannical rulers against their own people. Aid has been very supportive of the autocrat Meles [Zenawi], who is the president of Ethiopia. Even when he was doing things like having the security forces kill 200 unarmed demonstrators in a protest surrounding the last election, he put opposition leaders in jail, and yet Ethiopia receives—it’s one of the top aid recipients in the world. It receives a lot of US and British aid. So in that sense we can do actual harm in supporting a tyrannical ruler like Meles in Ethiopia. I’m not necessarily going to say that aid on average does more harm than good. I think on average [it] sort of cancels out to zero. Some successes, some cases when it does harm. On balance it does not seem to make that much difference in the prospects of poor people, and that is very sad.

I think USAID should be independent, be very closely and clearly identified with the goal of promoting poverty reduction, humanitarian relief, development support, and it should not be co-opted by the military, it should not be co-opted by the State Department to do diplomatic objectives. It should be a specialized agency that promotes poverty reduction.

easterly-post04Haiti has been receiving aid for a very long time. It has been one of the most aid-intensive countries in the world. So it is one of those countries that has gotten a lot of aid but failed to get a lot of economic growth. It is Exhibit A in the case that aid does lead to very disappointing results as far as actual reduction of poverty. Now of course it had this gigantic disaster of the earthquake, and it is generating not only short-term humanitarian needs, which I think can be probably be met, although even there, there is huge possibility for improvement over what is going on now. But we are also now talking about the long-run developments in Haiti, again, as something that AID should once again try to engineer, and there I have some concerns, that we are forgetting the past and that we are again going to be too ambitious and too delusional about what outsiders can do.

Top-down development is the official aid agencies decide what Haiti needs, and they know the answers already, and they don’t need to ask the Haitians. They don’t even need the participation of the Haitians. It’s going to be a program driven by USAID or the World Bank or any of the aid donors. That’s top-down aid. You announce a plan. The characteristic feature of the top-down approach is a plan, a grand plan to solve everything all at once. Of course, these plans work about as well as the five-year plans did in the Soviet Union. You have a bunch of bureaucrats trying to run a whole complex society and economy without any knowledge of what is going on at the bottom, and it doesn’t work, and that’s why the Soviet Union collapsed. In aid that model is still being followed. They are still following the Gosplan model, the top-down model.

What we have to worry about is the kind of loose talk that is going around in Washington and other places that the earthquake is sort of an opportunity to fix Haiti. That attitude really scares me, frankly. It is such a top-down, arrogant attitude. There is even the idea that we will have sort of an international development authority that will run Haiti for the next ten years or so until we fix Haiti. Not only is that idea kind of morally repugnant, sort of arrogant and outside interference in Haitian affairs, it’s also forgetting the history, suffering from a major kind of historical amnesia. There have been plenty of attempts to fix Haiti already reaching over the last century. There has been US military occupation of Haiti to try to fix Haiti. That did not work. As I mentioned, Haiti has gotten billions of dollars of aid already. That did not work. So it takes an awful lot of presumptuousness and hubris to say that now we have the opportunity to fix Haiti. That, really, I find that really repulsive. It’s like saying now this is an activity for USAID and the World Bank to become more important, and their role in the world, their profile in the world and then the media increase. This is an opportunity for them but is it an opportunity for Haiti? I don’t think so.

easterly-post05I think we have to change our mindset from the idea of fixing Haiti to do as much as possible to help individual Haitians help themselves. We need not the top-down approach, where we already know the answer and have a plan, but more of a bottom-up approach, where we have lots of people let loose to search for individual things that will work to help individual Haitians. And, as I said, we have some past success stories to go on, you know, vaccination and treatment of AIDS patients, which has already been going on under Paul Farmer in Haiti. So we have some successes in health, has improved by the health of patients. We have some successes in education that has raised enrollment rates. You know, we need to have this idea that we are really like entrepreneurs searching for things that work rather than already knowing the answer, and, of course, really involving the Haitians themselves, finding kinds of aid that really work with the Haitians themselves who, of course, want to help themselves. To give an example on education, I think one of the ideal vehicles for aid in education, which we use a lot domestically but we don’t use much in foreign aid, are things like scholarships. Just find Haitian pupils who are bright but poor and can’t afford to increase their education but who would have huge potential if they got a scholarship to finance their education. This is the kind of individual autonomy-respecting kind of aid, that you help people to help themselves. That is the ideal that we should be looking for in Haiti.

The most successful poverty reduction program in the world right now is letting people cross the US border. The studies show that an individual income goes up by a factor of five or ten when they cross the US border. They go from a dysfunctional, low productivity economy to a very functional, high productivity economy, and their income earning potential even for the same individual is much higher when they cross the US border, and that’s a very basic way we could help a lot of Haitians right now is just let in more legal Haitian immigrants to escape poverty, and that’s going to have a positive effect back in Haiti also because immigrants also send a lot of remittances back to their families that are still left in Haiti, the business elites and intellectual elites that might have emigrated and then prospered in the US. They often return to Haiti and set up businesses, and they offer business links to Haitians operating out of Haiti. This is a win-win scenario for everybody. Just let in more Haitians into the US.

easterly-post06The politics obviously are difficult. We know there is a strong anti-immigration lobby. At times it is xenophobia and sometimes outright racism, anti-immigration sentiments, and at times there are also some genuine anti-immigrant concerns. You can understand that sometimes immigrants would take jobs away from Americans, that they might become a burden on the US budget. Culturally, it just may be difficult to absorb Haitians into a place that has very different cultural values than Haitians do. These are concerns that have to be addressed that people have. All these problems are really solvable. Haiti is such a small country that a large increase in the number of Haitians that we let in, a couple of hundred thousand a year, should not have any major impact on culture. And the evidence of being a burden on the US budget is relatively neutral because, remember, Haitians also become taxpayers when they come in. We could probably use a lot more taxpayers right now because we have a huge budget crisis. So I think it is a win-win scenario in the end, and we just have to convince the anti-immigration lobby that really we are talking about a win-win scenario.

Haitians that are here, of course, care about their families. They care about their native country just like any one of us do when we are abroad. I think sometimes it is part of a patronizing attitude to say that we have to force the Haitians that are here to go back. They don’t have to be forced They already want to, and it’s really unethical to force them.

An ineffective government that is not providing services to the population and is corrupt, a government that is not controlling the domestic crime problem, they are allowing gangs to operate—these are all major problems. But remember there is a fallacy that is often committed here. People assume that whenever there is a problem that we outsiders can fix it. Having a problem or something that is inhibiting development is not the same as saying we outsiders are in a position to fix it. Unfortunately, the record shows that we really don’t know much about how to fix governments from the outside. We have tried over and over again to do that in many different ways. The World Bank tried to do structural adjustment loans, to put conditions on governments being fixed and having less corruption and better economic policies. That did not work. If anything, it may have generated an adverse development in the opposite direction, because xenophobic politicians in the poor countries can campaign against interference in domestic politics. They could actually takes the sensible ideas that the US and the World Bank are recommending and succeed in defeating those sensible ideas because they are tainted by the horrible specter of outside coercion. No society can really accept.

So much aid is going into Haiti right now that now it’s starting to tip over from being disaster relief to becoming more long-run. You have to just use common sense and learn from the mistakes that have been made in the past. This can involve things that sound very trivial but that very much reflect the theme of donors thinking they know the answer when they really don’t. One of the favorite projects that everyone is trying right now is to send shoes to Haiti. For some reason this has become a popular cause. A lot of nongovernment organizations have said let’s send shoes to poor Haitians. Unfortunately, projects to send shoes or send used clothing or new clothing, another favorite kind of project, these are projects that have failed over and over again in the past, in past disaster relief or development situations and they fail for a very common-sense reason. They require a very good transport system to get the shoes to people who need them, and what is the thing that is probably the most scarce thing in Haiti right now is transport. So why would you send in a product that has relatively low value relative to the transport cost at a time when there is a transport emergency in Haiti and overwhelm the transport system with shoes, which is not really such a high priority compared to something like essential medicines? It sounds like such an obvious, common sense thing, and yet this kind of mistake, it gets repeated over and over again in every new situation. That kind of thing happened in the tsunami. It’s happening now again in Haiti. Donors often have their set of favorite things. They have their idea of what will work, and if they don’t have this bottom-up mentality, that they are going to be accountable for the results and will have to work with people on the ground, they often do things that poor people don’t really need. In the tsunami case, Thailand and Sri Lanka and other tsunami-affected countries suddenly decided that they should send boats, and they sent way too many boats, and that’s what happens when you lose contact with the bottom. If you are top-down you keep making the same mistake of sending things that people don’t really need, not enough what they do need.