February 14, 2017 § Leave a comment
I want my daughters to tell people how we ended up here, whether it’s in a book, in a film, or just an answer to “What’s wrong?” That’s all I want.
—a Syrian refugee in Greece, in Refuge
As I’ve read, and watched, more about the Syrian refugee crises, I came across two powerful videos. I decided not to include them in my post last week, because they’re on the longer side (around 20 minutes each), and I wanted to bring more attention to them in a post of their own.
The first one, Refuge: Human Stories from the Refugee Crisis, lets a number of Syrian refugees speak to the camera. In Making Refuge: Behind the Scenes of the Refuge Project, the film’s director, Matthew K. Firpo, tells why he and his crew made the trip to meet the Syrians in Greece:
We wanted to focus on the simple, important fact that every refugee is a human being, with hopes and losses and families just like each of us. And in sharing their stories, we wanted audiences to understand what it means to leave behind everything you know, to finally have faces to put to headlines.
In the next video, The Island of All Together, Syrians who have arrived on Lesvos (Lesbos) as refugees sit down to talk with Europeans who have come to the Greek island as vacationers. What a wonderful idea.
They pairs converse on a range of topics, some profound, some mundane, all poignant in their simplicity and touching openness. In one conversation, Otis asks the Syrian Rashad what he would do with a million Euros.
Rashad: A million Euros? I would help all of the people who have not been able to flee Syria.
Otis: That’s beautiful.
Rashad: And what would you do with a million?
Otis: I would buy a nice car, pay for my education, and give the rest to charities.
Rashad: I hope that God gives you a beautiful car. . . . I had to sell my car in Syria to get the money to come here.
Otis: What kind of car did you have?
Rashad: I had a Kia Morning.
Otis: I now have a Citroen Saxo.
February 11, 2017 § 2 Comments
Since the start of Syria’s civil war, 12.5 million Syrians have been displaced, including 4.8 million living as refugees in other countries, with the rest forced out of their homes but still living in Syria. According to the Pew Research Center, this total number represents 60% of the country’s population of 2011, before the conflict began. The center calls the situation of Syrian displacement “unprecedented in recent history for a single country,” part of a global crisis that has nearly 1 out of 100 people worldwide forcibly displaced—the highest percentage since UNHCR began collecting those numbers in 1951.
In the face of this, a survey from World Vision and Ipsos Public Affairs shows that currently only 14% of Americans “pray for refugees and the conflict in Syria.” This is down from 22% in 2015. Of those surveyed who self-identify as “committed Christians,” 41% say that they are willing to pray, but only 19% actually do so. These numbers, too, are lower than a year ago, when 51% said they were willing to pray, with 30% praying.
If I had been contacted for the survey when it was held in September of last year, I would have described myself as a committed Christian. I also would have told them that I don’t pray for the Syrians. Here’s why:
- I’m pretty busy, and it’s hard to find time to pray at all, even for my family and for personal issues.
- I don’t understand what’s going on in Syria well enough to know how to pray intelligently. Who are the good guys? Who are the bad guys? The situation seems so complex—politically, culturally, and religiously—and it seems to change constantly.
- Whatever outcome that we can hope for will be a very long time coming. It’s taken so many years to get to this place, and there are no quick solutions. I can’t commit to praying indefinitely.
- It seems as if one tragedy after another is happening in our world today, and I’ve stopped trying to keep up. Which one should I pray for? Which one is the most tragic? It’s all so numbing. And the news outlets jump around so much in their coverage. They’re easily distracted and so am I.
- I don’t personally know any Syrians, so theirs is not a problem that I can relate to.
- Since I’m not giving money or taking any other action, it would be hypocritical for me only to pray.
To me it’s about knowing, understanding, caring, and acting—and back in September, concerning the Syrian crisis, I was lacking in all these areas. But since I started writing this post, things have been changing. I now know more, I understand more, I care more . . . and I’ve started praying.
If the surveyors called me today, I’m still not sure I could say, “I pray for refugees and the conflict in Syria.” I have prayed. And I plan to pray. But I’ve got a ways to go before I can say with confidence I do pray.
How about you?
To better understand the situation, you can read “Syria: The Story of the Conflict,” from BBC News, or watch this video:
If you need help caring, if you need faces and stories to go with the numbers . . .
If you don’t know how to pray, then you can go to World Vision’s prayer guide, and listen to this prayer from a Syrian Christian:
And if you’d like to help financially, here are two options for giving funds to help alleviate this great need:
I have started praying, and I hope that in the future, if I get a call for a survey, I’ll be able to say I’m praying still.
(Philip Connor and Jens Manuel Krogstad, “About Six-in-Ten Syrians Are Now Displaced,” Fact Tank, Pew Research Center, June 13, 2016; Connor and Krogstad, “Key Facts about the World’s Refugees,” Fact Tank, Pew Research Center, October 5, 2016; “Survey: While Aleppo and Mosul Burn, American Christians Less Likely to Pray for, Help Refugees than a Year Ago,” World Vision)
June 15, 2016 § 3 Comments
Growing up on a farm, I didn’t have an address, just rural-route and post-office-box numbers. Our gravel roads weren’t named either, so to tell someone how to find us, we’d have to talk about driving a certain number of miles north, south, east, or west, crossing a bridge, or turning at a red barn.
Oh, how things have changed. Not only do my family members who live in the country now have house numbers and road names, we’ve also got that GPS thing. But there are still plenty of places in the world like the wild, wild midwest of my youth—places without registered addresses.
Take, for instance, Mongolia, a country more than twice the size of Texas, where many of its 3 million people live as nomads. What’s a post office to do? Well Mongol Post, the country’s postal service, recently turned to what3words for help. The London-based what3words has divided the globe into a grid of 57 trillion 3-meter by 3-meter squares, each with a unique 3-word label. So instead of needing a street address or directions or an unwieldy and hard-to-remember set of latitude/longitude coordinates, Mongol Post deliveries can go to places such as “cabdriver.salesclerk.scruff” or “graces.bigwig.pictures.”
According to what3words’ About page, 75% of the world’s population—4 billion people in 135 countries—don’t have adequate addressing systems. This causes difficulties not only in delivering mail but also in such things as reporting crimes, advertising a business, and delivering humanitarian aid.
what3words also solves problems in travel and tourism, and that holds true in even the most-developed countries. That’s because while a particular location may have a usable address, finding a place within that location can be difficult. For instance, you could use it to meet friends at a specific entrance at the airport. Or you could let someone know your place on a hiking trail. Or you could use it in a parking lot to find your car.
The system they developed by what3words currently has versions in 9 languages (English, French, Spanish, Portuguese, Swahili, Russian, German, Turkish, and Swedish), and the organization guarantees that the word combinations pinned to a particular location will never change.
Oh, and there’s another use for what3words that I haven’t heard anyone else mention: naming your garage band. Sure you can use the Band Name Maker, but how much cooler would it be to use three random words that correspond with the garage where your band was born?
(Giles, “Partner: Mongolian Post Adopts what3words as National Addressing System,” what3words, May 24, 2016)
September 25, 2015 § 1 Comment
My alma mater, the University of Missouri, is known for its School of Journalism. And the School of Journalism is known for the quality of work done by its graduates.
Two of those graduates have been featured this year in Mizzou Magazine for their international-themed documentaries, in which people courageously face the challenges before them.
Afghanistan: No One Should Be Forgotten
In the winter issue, Mo Scarpelli talks about her motivation for making documentaries. “The stories I’m interested in,” she says, “inform and provoke people to learn about something or start questioning things in their world.” It is this mindset that led her, and fellow director/producer Alexandria Bombach, to film Frame by Frame, which follows four photojournalists in post-Taliban Afghanistan.
One of those four is Massoud Hossaini, who won a Pulitzer Prize in 2012 for his photo showing the aftermath of a suicide bombing in Kabul.
When the Taliban were overthrown, taking photos became legal again. But with the withdrawal of US troops, Hossaini and others are concerned that their rights will once again be lost. “This is a big possibility that the world . . . I mean . . . forget us again,” Houssaini says in the documentary. He doesn’t believe that anyone should be forgotten:
The world now is like one body, so all the member of this body should know that one member has a pain. And they should feel this, and they should know, and they should find out.
Kilimanjaro: More than a Hike
Steve Remich, another MU alum, is the videographer and co-editor behind Life in Motion: Kilimanjaro 2014. The short documentary shows Alex D’Jamoos, a young man without legs, and others climbing Mount Kilimanjaro. Their trek was sponsored by the Happy Families International Center (HFIC), a non-profit that helps disabled children in orphanages get the medical care they need.
In Mizzou Magazine‘s fall issue, Remich says his hope in the documentary is to show something larger than just a climb up Kilimanjaro:
With the video, I really wanted to tell a short story that was about more than a hike. Sure it’s physically difficult and you wonder if you can make it to the top, but the entire point of hiking the highest mountain in Africa on prosthetic legs is about the symbolism of the act. Alex said something very powerful in one of our interviews, essentially that walking—for him—is not about mobility but about being normal. That really stuck with me, and I did my best to build a story around that idea.
D’Jamoos came to the US for surgery when he was 15 and was adopted by a family in Dallas soon after. He’s now a student at the University of Texas, planning to become an international lawyer.
“Even now, it’s surreal to me that I am a UT student,” D’Jamoos tells The Alcalde, the alumni magazine of The University of Texas. “It sounds a bit crazy. You know, ‘disabled Russian orphan comes to America, goes to college, climbs Kilimanjaro?’ Well, yeah.”
(Kelsey Allen, “Frame by Frame,” Mizzou Magazine, November 11, 2014; “Life in Motion,” Mizzou Magazine, August 19, 2015; Rose Cahalan, “The Climb,” The Alcalde, Jan/Feb 2015)
[photo: “Kili 56,” by Sam Haley, used under a Creative Commons license]
May 31, 2015 § 4 Comments
My hat goes off to humanitarian aid workers serving in the world’s neediest places as they face the very threats that call for their help: war, terrorism, poverty, disease, famine, natural disasters, and the list goes on.
My heart goes out to them, too, as they face not only those dangers, but mental and emotional stresses, as well.
In their latest “Aid Worker Security Report,” Humanitarian Outcomes announced that 2013 marked an all-time high for the number of civilian aid workers who were victims of violence. The 460, an increase of 66% over the previous year, were the targets of 251 separate attacks, including shootings, kidnappings, bodily assaults, and explosives.
Those working in their own countries accounted for the vast majority, 87%, of the victims, but the 13% who were expats represented a greater rate of attack, as they made up less than 8% of workers in the field.
A study by the Johns Hopkins Bloomberg School of Public Health, looking at 18 humanitarian organizations for the period between 2002 and 2005, found that deaths, medical evacuations, and hospitalizations due to violence occurred at the rate of 6 per 10,000 aid worker person-years.* Of all deaths reported by the organizations, 55% were caused by intentional violence. Coincidental illness accounted for 27% of the deaths, and accidents made up 15%.
In another study, researchers from Geneva University Hospitals surveyed expats returning from their missions with the International Committee of the Red Cross (ICRC). They found that 36% reported having worse health than when they began, 16% said that they had been exposed to violence, and 10% reported injury or accidents.
A look at these numbers highlights the real need for physical care for aid workers. But the risks of humanitarian work also takes its toll on mental and emotional health. Another finding of the Geneva survey was that 40% of the ICRC workers reported that their service had been more stressful than they had expected. Certainly, attention to mental and emotional well being is also an ongoing need.
*Simply put, a “person-year” is a unit of measure representing the number of people involved in a study multiplied by each individual’s time spent in that study.
(Abby Stoddard, Adele Harmer, and Kathleen Ryou, “Unsafe Passage: Road Attacks and Their Impact on Humanitarian Operations,” Aid Worker Security Report 2014, Humanitarian Outcomes, August 2014; E.A. Rowley, et al., “Violence-Related Mortality and Morbidity of Humanitarian Workers,” American Journal of Disaster Medicine, Jan-Feb 2008; A.H. Dahlgren, et al., “Health Risks and Risk-Taking Behaviors among International Committee of the Red Cross (ICRC) Expatriates Returning from Humanitarian Missions,” Journal of Travel Medicine, Nov-Dec 2009)
The causes of stress on humanitarian aid workers are many and varied. There are acute stressors, such as those from the events shown above, as well as chronic stressors, relating to day-to-day pressures and environmental and workplace factors.
When UNHCR, the UN Refugee Agency, surveyed aid workers in Pakistan and Bangladesh in 2012, they asked them which of the following items were “a common cause of stress.”
- Exposure to suffering of persons of concern
- Exposure to incidents when you were seriously injured or your life was threatened
- Political situation in the county where you are presently working
- Relationship with supervisors
- Relationship with work colleagues
- Family concerns
- Health concerns
- Safety concerns
- Financial concerns
- Feeling undervalued
- Feeling unable to contribute to decision making
- Status of employment contract
- Working hours
- Ability to achieve work goals and objectives
While no one would argue that exposure to suffering, violence, and threats are not legitimate stressors, the aid workers’ responses showed that more-mundane factors played a greater role in harming their mental health. The top-five stressors they reported were
- Status of employment contract
- Feeling undervalued
- Family concerns
- Feeling unable to contribute to decision making
Respondents were also asked about symptoms that commonly show up with depression and post-traumatic stress disorder (PTSD). At least half reported “feelings of sadness, unhappiness, or ’emptiness'” (57%), “irritability or frustration, even over small matters” (54%), and “fatigue, tiredness and loss of energy” (50%).
In a study published in 2012 (referred to by UNHCR), researchers from the U.S. Centers for Disease Control and Prevention (CDC), among other organizations, asked participants from 19 international NGOs about their mental health before and after their period of service. Before deployment, 3.8% of respondents reported symptoms of anxiety; immediately after they returned from deployment that figure had risen to 11.8%; and a follow-up 3-6 months after deployment showed 7.8% with symptoms. Before deployment, 10.4% reported symptoms of depression, 19.5% post-deployment, and 20.1% at the follow up. And finally, in the area of psychological distress, the rates were 6.5%, 14.7%, and 17.6%, respectively.
Another study from 2012 looked at national aid workers serving in northern Uganda with 21 humanitarian-aid agencies. The researchers, from Columbia University, Fuller Theological Seminary, and the CDC, found that 68% of respondents reported symptom levels associated with a high risk for depression, 53% for anxiety disorders, and 26% for PTSD.
What Can Be Done?
What steps can be taken to help humanitarian aid workers facing threats to their physical and mental well-being?
Giving a comprehensive list of protocols for tackling the threats of violence is well beyond my abilities, but I can point in the direction of a few resources.
For instance, on the subject of combating violent situations, Humanitarian Outcomes’ annual “Aid Worker Security Report” tackles specific threats, such as kidnappings (2013) and road attacks (2014). Staying Alive: Safety and Security Guidelines for Humanitarian Volunteers in Conflict Areas, written by a decorated member of the British Army and former operational security advisor for the ICRC, gives a comprehensive look at avoiding threats. And “To Stay and Deliver: Good Practice for Humanitarians in Complex Security Environments,” published by the United Nations Office for the Coordination of Humanitarian Affairs/Policy Development and Studies Branch, was written for “aid practitioners and their organisations seeking practical solutions to gain, maintain, and increase secure access to assist populations in a range of complex security environments.”
While the physical and mental consequences of traumatic events has long been recognized, as the UNHCR report points out, only recently have the debilitating effects of chronic stressors for aid workers begun to come into focus. “Humanitarian agencies,” it states, “are increasingly concerned about the potential impact of staff stress on effectiveness and efficiency of service delivery.”
In developing their study and evaluating their organization’s reduction of and response to worker stress, UNHCR used stress-management guidelines formulated by the Antares Foundation. Antares, a Netherlands-based non-profit providing staff care to humanitarian and development organizations, was also involved in the two 2012 studies previously cited here. Its eight guidelines for agencies are
- Having a written and active policy to prevent or mitigate the effects of stress.
- Systematically screening and/or assessing the capacity of staff to respond to and cope with the anticipated stresses of a position or contract.
- Ensuring that all staff have appropriate pre-assignment preparation and training in managing stress.
- Ensuring that staff response to stress is monitored on an ongoing basis.
- Providing training and support on an ongoing basis to help its staff deal with their daily stresses.
- Providing staff with specific and culturally appropriate support in the wake of critical or traumatic incidents and other unusual and unexpected sources of severe stress.
- Providing practical, emotional and culturally-appropriate support for staff at the end of an assignment or contract.
- Having clear written policies with respect to the ongoing support offered to staff who have been adversely impacted by exposure to stress and trauma during their assignment.
After assessing UNHCR’s shortcomings in these areas, the writer of the UN agency’s report presented four recommendations for improvement. Each of these is presented in greater detail in the publication:
- Ensure appropriate response and follow up for survivors of critical incidents
- Increase availability and utilization of formal mental health and psychosocial support
- Encourage informal social support amongst staff
- Enhance accountability of staff welfare related services through regular rigorous evaluation, clear staff welfare policies, and role distinction between sections
As a result of their own findings, the researchers behind the first CDC study above also present a list of recommendations for aid organizations, designed to “diminish the risk for experiencing mental illness or burnout during deployment”:
- Screen candidates for a history of mental illness and family risk factors pre-deployment and provide expatriate employees psychological support during deployment and after the assignment is completed. Although possibly controversial given the considerable stigma associated with mental illness, screening allows organizations to alert candidates to the risks associated with deployment and to consider means for managing and supporting such workers during and after their employment.
- Staff should be informed that a history of mental illness and family risk factors may create increased risk for psychological distress during deployment.
- Provide the best possible living accommodations, workspace, and reliable transportation.
- Ensure, when possible, a reasonable workload, adequate management, and recognition for achievements.
- Encourage involvement in social support and peer networks.
- Institute liberal telephone and Internet use policies, paid by the organization [to] help increase social support networks of deployed staff.
If only all of these could be implemented. Maybe they can. But even if that happens, care for humanitarian aid workers needs to go beyond what their organizations might be willing or able to provide. Care needs to extend beyond the workers’ time with the organization, and it needs to aim for the health of the workers for the workers’ sake, not just for the sake of the service they are providing.
This will take more groups and individuals who can provide the “formal mental health and psychosocial support” (see UNHCR’s list). To this I would add spiritual support, as well. It will also take groups and individuals who can become part of the “social support networks” (see the CDC list).
Both of these will require those groups and individuals, and the workers themselves, to be proactive in implementing the necessary relationships.
May we continue to document and understand the problem, may we continue to draw attention to the risks faced by humanitarian aid workers, and may we continue to seek solutions. These workers are a valuable resource for a needy world. They are also deserving of help when they become the ones with needs.
May we provide them with safe people and safe places in the midst of the dangers.
(Courtney E. Welton-Mitchell, “UNHCR’s Mental Health and Psychological Support for Staff,” United Nations High Commissioner for Refugees, July 2013; Barbara Lopes Cardozo, et al., “Psychological Distress, Depression, Anxiety, and Burnout among International Humanitarian Aid Workers: A Longitudinal Study,” PLoS One, September 2012; Alastair Ager, “Stress, Mental Health, and Burnout in National Humanitarian Aid Workers in Gulu, Northern Uganda,” Journal of Traumatic Stress, December 6, 2012; Managing Stress in Humanitarian Workers: Guidelines for Good Practice, Third Edition, Antares Foundation, March 2012)
April 10, 2015 § Leave a comment
Finals. In just a few short weeks comes that time of the school year when students sit down to tests that have the sole purpose of showing how much they know. Or as some would put it, the purpose of the tests is to show how much they don’t know. Gapminder’s “Ignorance Survey” fits into this second way of thinking.
Gapminder is a foundation that promotes a better understanding of statistics to aid in global development. It’s cofounder, and most visible spokesperson, is Hans Rosling, a Swedish medical doctor, statistician, and professor of global health. (To see Rosling and his statistics very much in action, go to “5 Stat Sites That Eat Pie Charts for Lunch.”)
If you’re not worried about finding out what you don’t know, click over to The Guardian‘s “Population Quiz: How Well Do You Know the World?” It’s an interactive collection of 9 questions from Gapminder’s “Ignorance Project,” covering such topics as life expectancy, education, and income.
After you’re done, come back and watch Hans Rosling and his son, Ola, explain in a TED Talk how our intuition has been hijacked—to the point where most people, including educators and the media, score worse on Rosling’s tests than if they’d picked the answers at random. Or as the Roslings put it, they do worse than chimps grabbing at bananas. “Only preconceived ideas can make us perform worse than random,” says the elder Rosling, at the “Ignorance Project” page.
At the end of their talk, they give four “practical tricks” for overcoming those preconceived ideas. But before you jump ahead, if you haven’t done it already, you really should try the “Population Quiz.” If you don’t know what you don’t know, you won’t know what you need to know.
(The “Population Quiz” will calculate your score, and if you don’t get 100% right, click on “Show Answers” at the bottom of the results page.)
(Hans Rosling, “Population Quiz: How Well Do You Know the World?” The Guardian, November 7, 2013)
March 18, 2015 § Leave a comment
Is rain a good or bad thing? It depends, you’d probably say, on what you’re doing at the time.
But when we hear “The rain falls on the just and the unjust,” we usually interpret it as “Bad things happen to good and bad people.”
I don’t think that’s what Jesus meant when he said, in the Sermon on the Mount,
You have heard that it was said, “Love your neighbor and hate your enemy.” But I tell you, love your enemies and pray for those who persecute you, that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. (Matthew 5:43-45 NIV)
In context, Jesus is talking about how we should give something good (love) to bad people, in the same way God gives the sunshine and rain to them. There certainly are places in the Bible that talk about bad things happening to good people, but I don’t think this is one of them.
E. Randolph Richards and Brandon J. O’Brien, in Misreading Scripture with Western Eyes, point out that we often miss the meaning of Bible passages when we don’t see from the point of view of the authors and audiences of Bible times. (I’ve written about that here.) This seems to be one of those passages.
In our modern American culture, we often pray for nice, sunny days. We want good weather for an outdoor wedding, for a trip to the lake, or for a long drive. And by good weather, we usually mean the absence of rain—and warm, but not too warm, temperatures are great, too.
If all of our prayers were answered, we’d probably have the longest drought in history. Of course, then our attitude would change and we’d think of rain as a blessing. That’s the way farmers most often see it. Of course, an ill-timed rain can keep them out of the fields, and over saturation and flooding can ruin a harvest. But it’s the lack of rain that causes the most problems.
Last year, the UN reported that the majority of the world’s population, 54%, now live in urban areas. According to the World Health Organization, 55 years ago, the urban population accounted for just 34% of the total. Two thousand years ago, that percentage was much less.
In Jesus’ day, the people had a direct tie to the land and the goods that it produced. Think of all the agricultural metaphors Jesus used to get his message across. But today, living and working in air-conditioned buildings with drinkable water only a faucet handle away, much of my thinking about rain centers around my walk to and from the car.
I try to pray less about the weather than I used to. Rather, I want to pray that I will be able to make the best of my day regardless of whether it rains or not. I realize that God is not going to tailor every weather pattern to my scheduled activities, in part because my wishes for that day may be just the opposite of what others want or need. As C. S. Lewis puts it, my downhill could be someone else’s uphill:
Yet again, if the fixed nature of matter prevents it from being always, and in all it’s dispositions, equally agreeable even to a single soul, much less is it possible for the matter of the universe at any moment to be distributed so that it is equally convenient and pleasurable to each member of a society. If a man travelling in one direction is having a journey down hill, a man going in the opposite direction must be going up hill. If even a pebble lies where I want it to lie, it cannot, except by a coincidence, be where you want it to lie. And this is very far from being an evil: on the contrary, it furnishes occasion for all those acts of courtesy, respect, and unselfishness by which love and good humour and modesty express themselves.
Yes, I pray fervently when tornados touch down or typhoons threaten or droughts bring about famine. But I pray less for weather variations simply to enhance my day. Actually, let me restate that first part: I pray fervently when severe weather threatens me, but my sporadic prayers are less than fervent when it comes to famine or flooding half a world away.
We all need to pray less for our corners of the world and more for the huge swaths of people who face disastrous weather each day. We need to pray that those of us with much will help those with little who are at the mercy of the elements. We need to pray that our down-hill walk does not cause someone else a more difficult journey. We need to pray less for our will and more for God’s will to be done, “on earth as it is in heaven.”
(“World’s Population Increasingly Urban with More than Half Living in Urban Areas,” United Nations, July 10, 2014; “Global Health Observatory (GHO) Data: Urban Population Growth,” World Health Organization; C. S. Lewis, The Problem of Pain, Centenary Press, 1940)
[photo: “Face à Face,” by D. Julien, used under a Creative Commons license]