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Post-war trauma, mistrust, fuel Ebola crisis

A posse of young boys armed with slingshots blockades a road to prevent a Red Cross vehicle from bringing medical supplies into a village wracked by Ebola. In another area, residents throw stones at an arriving health team. And in a another, villagers flee when a health worker in a white lab coat makes calls in the neighborhood.

Christian Zigbuo (right) works to distribute printed information to educate people in Liberia  about the Ebola virus.  Photo courtesy of Christian Zigbuo.

Christian Zigbuo (right) works to distribute printed information to educate people in Liberia about the Ebola virus. Photo courtesy of Christian Zigbuo.

Why?

These reports remind me of conversations I have had with survivors of horrific conflict. Having worked around the world, I have seen and heard the fear and mistrust that people have of government and others in official capacities in places such as Kampuchea, Ethiopia, Somalia, Mozambique, Sierra Leone, Liberia, and South Africa. In these places, the common historical theme is social conflict, and in some places outright war.

I recall a conversation I struck up with a young man sitting under a large umbrella by the roadside in Monrovia a few years ago. He was selling lottery tickets and gasoline in quart glass bottles. I learned he was a high school student when his education was interrupted by the civil war in Liberia. He wanted to study agronomy, but the post-war economy was making survival difficult and the dream of college unrealistic.

I asked him where he spent the war. His voice lowered and his expression changed.

“I moved about,” he said. “Sometimes to the bush, sometimes hiding in the city.”

Pointing to a now-empty swimming pool in an abandoned hotel across the street, he said, “See that pool? I was caught once by a gang of young guys who put a tire around me and threw me into that pool to drown. They were crazy.”

As if the war was not horrific enough, when peace came, gangs of young men armed with military weapons roved the city, robbing and intimidating the people until the U.N. established order and disarmed the former fighters. Without effective government, there was no security, and pronouncements by those who claimed leadership were unreliable. The nightmare of war does not end when the shooting stops.

Liberia and Sierra Leone are post-conflict societies. They are recovering, but strong civil institutions and governance are still evolving. Infrastructure such as sanitation, electricity, communication, health and education are weak. In both, a generation of children lost their childhood because they were born in a time of war. They didn’t attend school, and many were internal migrants or refugees in neighboring countries. And they’ve experienced trauma.

Health systems, never particularly strong, remain weak and fragile. For example, in the county most affected by Ebola in Liberia, according to a story in the New York Times, the health surveillance officer does not have a computer to track disease statistics. As a consequence, the health officer could not track the outbreak of Ebola in real time, and was relegated to an inadequate pen and paper record that was woefully behind the rapid spread of the virus.

Trust depends on the effectiveness of the government and its institutions to deliver adequate, impartial service to its citizens. Weak institutions cannot do this.

Hidden source of conflict

It’s true that people fear the Ebola virus and the toll it takes. But I think there is another, less obvious factor at work as well. It is the residual emotional state of people who are recovering from traumatic experiences in post-conflict societies. This trauma is often masked.

In daily survival it goes unnoticed, and in many places it does not figure into ongoing relationships. In others, of course, it remains a prickly source of conflict that has not been resolved. However, it’s been my anecdotal experience that in post-conflict societies, trauma is not far below the surface, and in times of crisis, when trust is on the line, it can rear its head.

Efforts to create reconciliation commissions have been tried with varying degrees of success. Sometimes they provide a platform for the abused to have a voice, sometimes they exacerbate unresolved divisions.

When I talk with people who have been through terrible experiences such as civil war, I often hear stories told in soft voices that surface pain and loss. Sometimes this pain is expressed with strong language that reveals unresolved feelings of injustice and indignity. Sometimes people are reticent to talk about their experiences at all. They fear retribution. Some don’t want to recall horrible memories. These unresolved conflicting emotions are carried silently. They reflect great personal loss. Spouses, children and whole families have been lost. Homes and sometimes entire communities have been wiped out.

Steps to rebuilding trust

Nurses listen intently during a panel discussion at The United Methodist Church's Mercy Hospital in Bo, Sierra Leone, to help prepare health care workers for dealing with the Ebola virus. Photo by Mike DuBose, UMNS.

Nurses listen intently during a panel discussion at The United Methodist Church’s Mercy Hospital in Bo, Sierra Leone, to help prepare health care workers for dealing with Ebola. Photo by Mike DuBose, UMNS.

This emotional reservoir, along with weak government, social structures and economies, creates a stew of uncertainty, unmet needs and struggle. In the case of Ebola, I think it points to a need for clear, trusted voices to interpret the reality of the virus, and to encourage people to get medical care and avoid traditional healing. It’s also important for the church to provide messages of hope, comfort, encouragement and concern. In this circumstance, it’s a form of public witness in addition to a vital community service.

This alone cannot heal the broken trust, but it is a step toward healing. Other actions must be taken as well. Improving the health system, physical infrastructure, education and governance are critical. Economic development is necessary to improve work opportunities.

The church has another important gift to offer people in these societies. While large group gatherings are being discouraged during the contagion, under better conditions local congregations are communities of support where spiritual comfort and assurance are given, and personal growth and development occur. In faith communities, people are assured that life is sacred. Life is a gift of God, and God’s intent is not for us to suffer, kill or be killed. God’s intent is for us to flourish, and to find purpose and meaning. In The United Methodist Church, we speak of God’s graciousness. In post-conflict societies, the community of faith can be a means of grace.

What the Ebola crisis has revealed is that residual trauma and weak civil society infrastructure have long-term effects. Untended, these can threaten global well-being in unexpected ways. But this is not the end of the story. It is only the beginning.


 

The Foundation for United Methodist Communications has established an emergency communications fund. With your help, we can provide communications support in the event of a crisis or disaster. Donate here.

The Malaria-Ebola Nexus

Digba Massaquoi waits with her 5-year-old son, Lahai, who is ill, at the health clinic in Benduma, outside Bo, Sierra Leone, in July 2014. Amid fears about Ebola, many people in West Africa are choosing not to go to health clinics or hospitals for treatment of other illnesses. Photo by Mike DuBose, UMNS.

Digba Massaquoi waits with her 5-year-old son, Lahai, who is ill, at the health clinic in Benduma, outside Bo, Sierra Leone, in July 2014. Amid fears about Ebola, many people in West Africa are choosing not to go to health clinics or hospitals for treatment of illnesses. Photo by Mike DuBose, UMNS.

The World Health Organization has declared the Ebola outbreak an international health emergency, with 2,000 people infected so far and more than 1,000 deaths in Sierra Leone, Liberia, Guinea and Nigeria. As these countries frantically try to contain Ebola, fearful people are not going to health clinics or hospitals for other illnesses. These illnesses add to the burden created by Ebola.

Malaria is one of the diseases either not being treated or being treated through self-medication, which creates its own  problems. The rainy season is under way, when more malaria cases occur. This compounds the problem. Improper use of malaria medications can result in resistance to the drugs. The medications require a patient to follow a course of treatment, and failure to do so can result in a more drug-resistant parasite in the future.

Researchers suspect a highly resistant parasite now affecting people in south Asia is a result of haphazard malaria drug usage during the Vietnam War.

Both diseases disproportionately affect the poor and ill-informed. Because Ebola and malaria have common early symptoms, such as fever, headache and vomiting, there may be confusion about the cause of illness among both those who are ill and health care providers.

Life-saving messages needed

While malaria is curable, Ebola is not. But there is real concern that the mortality rate from malaria may rise because patients will not seek treatment. Therefore, it is critical to get accurate, life-saving messages to people in these areas.

Communication and education are two of the four pillars The United Methodist Church and its health workers are using in the fight against malaria and Ebola. Neglect of any disease of poverty is costly in human lives and productivity, which means costs to national economies, added burdens for weak national health services, and great human suffering and death.

This panel from an info graphic illustrates malaria's toll. Graphic by Work the World.

This panel from an info graphic illustrates malaria’s toll – as well as lives saved by international efforts. Please click on the infographic link in the narrative to see the entire infographic Graphic by Work the World.

An infographic by Work The World of the UK illustrates both the severity of the toll malaria takes and also the hopeful potential to reduce its consequences. Behavior change communication is essential to reducing the humanitarian crisis of Ebola and the ongoing crisis of malaria.

Responding to the crisis

United Methodist Communications has provided $10,000 crisis communications grants to United Methodist annual (regional) conferences in Liberia and Sierra Leone to help get out health education messages through printed fliers, banners and radio. United Methodist Communications is also networking with other church agencies and international and interreligious organizations to coordinate communications efforts. It has also provided training and software to local communicators to enable them to send broadcast text messages to local people.

Similarly, the United Methodist Committee on Relief, the Indiana Annual Conference and the United Methodist Church of the Resurrection have provided cash assistance to affected regions for medical supplies and communications.

The Foundation for United Methodist Communications has established an emergency communications fund to provide support during situations such as this one so that funding will be readily available in the event of a crisis or disaster. Your help is needed to ensure that we are able to meet these needs as they occur. You can donate here.

This situation also underlines the ongoing need to continue the malaria work the people of The United Methodist Church have supported for the past seven years. The world has made great strides in reducing deaths from malaria, but we are still working toward the goal of elimination. To give to Imagine No Malaria, visit ImagineNoMalaria.org.

 

Poverty: The Common Vector

Health worker Kadie E. Koroma (right), part of a team with the United Methodist Church's Imagine No Malaria campaign, processes a voucher that will provide mosquito nets for the family of Gbassay Foday (seated at left) for her home in Baoma village, near Bo, Sierra Leone. Photo by Mike DuBose, UMNS.

Health worker Kadie E. Koroma (right), part of a team with the United Methodist Church’s Imagine No Malaria campaign, processes a voucher that will provide mosquito nets for the family of Gbassay Foday (seated at left) for her home in Baoma village, near Bo, Sierra Leone. Photo by Mike DuBose, UMNS.

While the Ebola outbreak continues, media coverage, at least on television, seems to be waning. Print media continue to provide stories that enlarge understanding about how the crisis is being managed and its effects on people across the region. But this too will fade, and that’s part of an ongoing problem.

In this crisis, a familiar pattern of media coverage has emerged: Ebola has been presented as a mysterious viral disease with a horrific reputation. An outbreak is news. Blogger Michael Byrne, whose blog influenced the title of this post, attributes the mystery to the fact that the virus occurs in remote Africa and not in countries with facilities to provide the supportive care necessary for the body to rally its own protective measures. It’s there, not here, and it’s horrific. That’s sensational.

But once the sensational elements have been covered, unless a new angle appears, the media moves on. And the suffering continues out of sight.

Ebola, malaria, cholera and many other diseases that plague sub-Saharan Africa and other low-income regions are diseases of poverty. Whether the disease is borne by a virus or a parasite, the common vector is poverty.

Profits, neglect and the value of life

Diseases of poverty occur in places where life expectancy is already low and well-being already compromised by inadequate health care, sanitation and economic development. They are in locations where communication and education are weak. And these conditions are long-term, ongoing results of poverty.

In addition, more than one commentator has noted that research and development of drugs to prevent and treat Ebola lags because there is little profit in saving the lives of poor people in rural Africa. For example, Sierra Leone has three doctors per 100,00 population, Liberia one per 86,275, Guinea one per 10,000 and Nigeria one per 2,879 people. Pharmaceuticals and health care follow the money.

Beyond this neglect, corruption, poor governance and wars have kept these countries from building strong economies with an informed citizenry. And, as blogger Lindsay  Hilsum writes after decades of development schemes poverty persists.

This makes it more important to tell the story of people in these circumstances as well as address the conditions that persist and affect their quality of life. Otherwise, they will continue to be overlooked until another crisis strikes.

But in the 21st century, it may be even more critical to build the communication infrastructure that will enable people to gain access to information they need to improve their own lives and to communicate with each other and the outside world.

Combating information poverty

The Ebola crisis demonstrates that information poverty is a significant contributor to the spread of infectious diseases that can destroy whole communities. It points to the need to strengthen educational systems as well as national health systems. And it points to the necessity of major international organizations and partner governments to push for accountable governance and an end to corrupt practices.

At United Methodist Communications, we are providing skills training as we introduce technology after assessing needs with local partners. Technologies can be as complex  as servers and wifi systems or as simple as solar chargers for mobile phones. The technology must fit the day-to-day realities of climate, environment, power source and maintenance. But these are not insurmountable problems. The key is skills training and appropriate solutions for long-standing problems of info poverty.

Ebola is neither mysterious nor inevitable. With information, adequate facilities and procedures, it, along with the other diseases of poverty, can be contained if not eradicated.

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The Foundation for United Methodist Communications has established an emergency communications fund. With your help, we can provide communications support in the event of a crisis or disaster. Donate here.

Communication is Aid–and More

Ebola Prevention Banner

Workers hang an Ebola banner in Freetown, Sierra Leone. Photos courtesy of Bishop John K. Yambasu.

Liberian Nobel laureate Leymah Gbowee writes that her mother showed up at her office recently dressed head to toe in a winter coat and headdress in 82ᴼ temperatures. Her mother explained that she wanted extra protection against the Ebola virus.

Misinformation and misunderstanding along with superstition about Ebola abound. The virus is not airborne.  According to medical experts, it spreads through contact with the body fluids of an infected individual or the body of a deceased victim.

Lack of information is the fulcrum on which the spread of the virus tilts toward epidemic. With information about sanitation, abstinence from eating bush meat, and awareness that the disease results from a virus and not from evil spells or spirits, the Ebola outbreak can be contained. But this depends on timely, accurate and effective communication.

The role of communication is being recognized as critical to the well-being of people no matter where they live in the world, and no matter how well connected to the communication networks they are.

When Hurricane Yolanda struck the Leyte region of the Philippines a year ago, one of the first needs the Philippines government identified was for the restoration of the area’s damaged communication capacity.

Similarly, the Religious Leaders Task Force on Ebola in Sierra Leone, chaired by United Methodist Bishop John K. Yambasu, listed a comprehensive communications strategy as its first priority in a longer document spelling out response to the crisis.

Religious Leaders Task Force on Ebola, Sierra Leone

United Methodists in Sierra Leone are working with the Religious Leaders Task Force on Ebola to share information.

We live in a connected world, and lack of accurate information, coupled with incomplete communications infrastructure, is a matter of life and death. Ebola, as the world now understands, is only a plane ride away, no matter where you live.

At United Methodist Communications, we live by the phrase, “a clear message saves lives.” But we also understand that the ability to communicate is equally important.

In the Philippines, we helped to restore Internet connectivity and provide aid agencies with tablets, software and training to enable them to identify where aid was needed, coordinate with each other, and communicate with and distribute aid to survivors.

In the Ebola crisis, we are supporting the efforts of those already at work disseminating accurate information in the countries affected. We are also consulting about infrastructure and distribution tools that can reach the most people with accurate information.

Today, the ability to communicate and the quality of information that is communicated are critical to well-being in local communities and to people in every other part of the world. Communication — and the ability to communicate effectively — is not a simple matter of technology, tools and software. It is a matter of strategic importance.

In many emergency situations, communication capacity precedes other forms of critical aid. In the Philippines, communication preceded material aid. Communication had to be restored to get food, medicine and construction supplies to those isolated and stranded in places cut off from others.

In the Ebola crisis, communication precedes prevention and treatment. The contagion cannot be contained without greater effort at sanitation, isolation of sick people, and proper handling and burial of the deceased. And this has to be communicated effectively and widely. In these circumstances, a clear message saves lives.

Over a lifetime of covering natural and human-caused disasters and writing stories about poverty and development, I’ve come to see that communication is more than the tools we use, more than the software that powers them, and more than the technology that drives the devices. It is a strategic asset that is important to our well-being.

In some circumstances, communication is aid, as a wonderful video produced by Infoasaid demonstrates.

And, if we believe (as I do), that it is God’s intent for all people to find meaning and purpose in life, and to flourish, then communication is actually doing theology. It is a way to fulfill our beliefs and follow our values.

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The Foundation for United Methodist Communications has established an emergency communications fund. With your help, we can provide communications support in the event of a crisis or disaster. Donate here.

USAID and ZunZuneo

Screen Shot 2014-04-08 at 1.48.04 PMThe news that the United States Agency for International Development (USAID) surreptitiously sponsored a text messaging service in Cuba created a storm of criticism last week when the service stopped and the secret sponsor was revealed. Sen. Patrick Leahy, D-Vt., said it was “dumb, dumb, dumb.”

It was also duplicitous and damaging, if not dangerous to others attempting to deliver humanitarian services.

Those who provide humanitarian aid, such as nongovernmental aid organizations – including those of religious groups – meticulously maintain a nonpartisan stance within the countries where they work. This is especially important where partisan conflict is rife and where governments are suspicious of such aid being used for partisan purposes. These agencies are compromised when they are viewed as extensions of U.S. foreign policy.

Humanitarian agencies cannot operate in a country without consent of the host government. Such duplicity adds to the perception that they are agents of external forces.

This cuts both ways, of course. Where governments are not popular and rule by coercion and force, the humanitarian organizations must also be seen as  functioning independently. It’s often a delicate dance.

This nonpartisan stance can be a matter of life and death. If  humanitarian workers in conflicted settings are viewed as agents of partisan agendas, their lives can be put at risk. Examples of kidnappings and murder of aid workers underscore this risk.

Beyond this life-and-death reality, the ZunZuneo texting service, as the Cuban SMS service was known, proved to be unsustainable. Sustainability is a key outcome of successful development, but perhaps ZunZuneo failed because development wasn’t the driving mission. The technology was implemented for other reasons.

In other difficult social situations, open-source texting services have been put to use in local contexts, and with adequate training and support, they have achieved much greater success at a much lower cost. These were implemented by small nonprofit organizations operating on shoestring budgets. Perhaps there’s a lesson here.

USAID has been an effective partner for humanitarian and nonprofit organizations, including The United Methodist Church, in different parts of the world. Let’s hope this episode is an anomaly and that USAID will make the adjustments needed to ensure that its mission and work are not compromised again.

Moving Forward and Looking Back–In Summary

In the past four posts, I’ve pointed to how information communication technology and communications strategy have been employed to encourage transparency as we discuss how new media influence us and the practices of the church.

Training staff of disaster relief organizations responding to humanitarian needs in the Philippines following Typhoon Yolanda.

Training staff of disaster relief organizations responding to humanitarian needs in the Philippines following Typhoon Yolanda. UMCom Photo/April Mercado

We’ve seen how the power of social media can unleash giving and provide a way for us to contribute to changing the world.

And we’ve reviewed how strategic use of communication and various technologies can connect us and be used to express how Christians understand our global responsibilities.

Moving forward

I attempted to provide a theological framework for why communication can be viewed as an expression of the mission and ministry of the church in the post yesterday. I believe communication is more than a technical support function and when we fail to see it in this more complete role, we reduce our capacity to communicate the Good News of God’s love for the world. Communication is ministry.

From the perspective of the practice of communication, the thread that ties these four posts together is that they are all about communicating with people using the media with which they are familiar (whether that is mobile technology, social media, low-wattage radio or other channels) in an environment in which they are comfortable.

We live in a communications environment that is shaping us and our unique cultures, no matter where we live in the world. For example, messages by global corporations are tailored to different contexts, but the use of media to deliver those messages and our response to the messages affects us in similar ways.

Shaped by technology and by messages

In this mediated process we are shaped by both the technology and the messages that are exchanged within the process.

More than ever, we in the church need to view communication as an integral part of the mission and ministry of the church. How we communicate–the technology we use and the conversations we engage–is extremely important.

Communication is more horizontal today than ever before. I’m not naive about who owns the transmission towers: large corporations do, and as Egypt proved, threatened governments can shut down these media when the government is under duress. As the NSA story has shown, these media can also be used to invade our privacy, so they come with a substantial downside as well as a positive upside.

But it’s clear that we can work within this corporate/government reality to interact with each other more easily and immediately than ever before. Therefore, we can be better informed and we can act globally with greater ease than at any time in human history. And we should.

The Absent Voice

We should tell our own stories and assist others to tell theirs. A significant change in mainline Christian communions in the U.S. in the past several decades has been their persistence in reducing their capacity to communicate by cutting communications budgets and staff. By abandoning the field, they have left it to others to tell their story.

And some storytellers have an agenda contrary to the well-being of the denomination, while others lack essential understanding and have been less enlightening.

This failure to be in the communications environment with adequate resources, creativity and consistent presence has left them marginalized. It is often said about my denomination, The United Methodist Church, that no one speaks for the church but an elected body that meets every four years. Thus, we have no “spokesperson.”

While that is true, it is also revealing. There are spokespersons by default. They are often detractors who speak about the church and whose critiques, inaccuracies and agendas go unchallenged.

The Default Position

Out of this default position, perceptions are formed and opinions about the church are expressed, but, too often, the voice of the church is absent because no one is sanctioned officially to speak for it. But those who are unabashedly willing to authorize themselves to speak, do so, often presenting a viewpoint that reflects a narrow slice of the church’s full teaching, or worse, bending the teaching to fit a particular agenda.

It has also meant that we have not given attention to communication as a legitimate field for doing theology. Thus, humane values and the ethical and moral witness of the church have been absent. I believe faith is formed in the interactions we have with each other in the world and out of this interaction we deepen our understanding of God at work in the world, and within us.

This is also where we come to terms with the sacredness of life and Creation. When we are disengaged from a significant part of the exchange that is taking place in the public conversation, and cultural and social interaction, we exclude a significant piece of the quilt that makes up the fabric of our lives.

While I’m not an academic theologian, I hazard to suggest we cannot do theology apart from the conditions in which people live, nor apart from the powerful influences that affect our lives through culture, commerce, governance and many other dynamics that shape life. This is the gritty stuff of life that the apostle Paul used to shape the earliest teachings about what it meant to follow The Way, as the earliest followers of Jesus were known.

The Demise of Vertical Communication

Paradoxically, the world has moved beyond the age of vertical communication in which edicts were issued, a receptive audience awaited them, and the edicts were received and followed. While this is much too simplistic, it’s a way of saying that more people are communicating more ideas in more ways than ever before, and top-down communication must compete with the noise and distraction of a media environment that is as participatory as it’s ever been. Several years ago, Jay Rosen made the point clearly when he said “the people formerly known as the audience” are no more.

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New media provide new ways to practice old spiritual disciplines such as Bible study on tablets with online connection for referencing additional content electronically. UMNS Photo/Kathleen Barry

We’ve also seen how the gatekeepers of the old media are being challenged to adapt to the new environment and come up with new ways of delivering information and interacting with the users of the information.

This is the environment in which Christian values can be projected, and where those values can participate in shaping the culture and, hopefully, humanizing the conversation.

The ease with which we communicate today is deceptive. The communication environment is more complex and fraught with risk than it’s ever been. This is why mainline communions should give more attention to strategic communication, and not disengage from the field.

Communication is Ministry

More people are producing and sharing information, and in the process finding their voice. Sometimes this is for good, sometimes for ill. When the church enables communication in places where people are off the grid, it is engaging in an important mission. When the church introduces communication technology to provide spiritual development, education, health information, connection and empowerment, it is offering ministry. Access to information has become a human right and an expression of justice.

I hope that 2014 will bring the development of more communication networks, more use of social media tools to communicate more widely, and a continuing effort to add new technology as it becomes available to build on these efforts started in 2013. While I believe the technology and the messages shape us, I believe that communication rooted in Christian community is not just about tools and technology, but about reaching out to people with concern and compassion as an expression of our ministry.

As always, I invite your comments, insights, or corrections.

Moving Forward and Looking Back–Connecting

UMAC 2012

Wayne Rhodes, General Board of Church and Society, leads a workshop titled, “What You Need To Know About the UM Connection” at the 2012 United Methodist Association of Communicators meeting. UMNS Photo/Kathleen Barry

In this fourth post in the series, I reflect on how communications technologies make it possible to connect with people half a world away, and why that’s important.

Connecting continents

New mobile technologies make it possible to connect with others in ways that were not previously possible. In The United Methodist Church, in which I am ordained, we often speak of ourselves as a connection.

The term is not well understood. It comes from the organizational system in which clergy and laity can conduct ministry and service as part of a global system. It is not a congregational-based organization.

Congregations are connected with each other in a regional organization called a conference. The conference is led by a bishop who is elected from within a larger regional area made up of conferences, called a jurisdiction.

Connection as asset

I believe the connection is one of our greatest assets. It gives us scope and scale that allows us to carry out mission and ministry that is consequential, the kind that can make a difference because of its reach and depth. Often, it is said about some rural parts of the world that the church is in places that even government ministries don’t reach, for example.

By this, it is meant that a local faith community exists beyond the end of the road in places that are not likely to get much attention, places where isolation can lead to poverty, lack of health care, educational services, and basic services. These conditions create stress and suffering that discourage the flourishing life that I believe God intends for all persons.

It means that ideas and resources can be shared in ways that would not happen otherwise. And it means people who might not otherwise be able to do so, can share at a scope that has greater result. This is undergirded by religious values that reflect a commitment to human dignity and belief in the sacredness of all life under God.

Haiti 2013

Teacher Sylné Guerdy works with students in the computer lab at the Thomas Food Project in Thomas, Haiti. The program is part of a United Methodist Communications effort to use technology for development. UMNS photo/Mike DuBose

It is an outgrowth of our understanding of the meaning of discipleship, to follow the teachings of Jesus to care for the world and for each other because we believe we are connected by the love of God and are responsible to and for each other.

Connecting for the common good

In a world of global messaging and influence by governments and corporations, a globally connected world, the means for people of goodwill to carry out works of religious value is needed. When religion is humanizing and compassionate, it contributes to the common good, and a connectional system that can offer, through its communications capacity and through its organizational mission, a deeper understanding of our humanity, a way to reach out with compassion, and to advocate for justice, is a valuable asset.

As we grow in members around the world, we are having conversations about an emerging understanding of how we are connected globally.

At its best, this connection means that we can do more together than we can do independently of each other, as individuals or as single congregations. It  allows us to achieve scope and scale, as when we give to Imagine No Malaria, which results in the provision of medicines, bed nets and health training that can affect whole regions and nations.

It also enlarges our influence for the common good, which is a direct outcome of our commitment to follow the teachings of Jesus to heal the world and reach out to those who are sick and in prison, poor and neglected, no matter where they are.

Connecting through global mapping

About five years ago, Bishop David Yemba of the Central Congo Episcopal Area and I discussed his concern that there were local churches, as well schools and health clinics operated by the church in the Democratic Republic of the Congo, that could not be identified. Lacking a developed road system or effective communications, these facilities were unconnected.  The options available at that time to map those locations were both limited and expensive.

In the last 12 months, United Methodist Communications initiated a pilot project to map the geographic locations of churches outside the U.S. and add them to a global database available to everyone online. This effort began with the Democratic Republic of the Congo and the Philippines, and will extend to other countries within Africa, the Philippines, eastern and central Europe and Scandanavia in 2014. (United Methodist Communications began to provide communications tools and training to connect these conferences several years ago. A network of communicators has been created and the networking of conferences is continuing.)

For the first time, people looking for United Methodist churches, schools and health care facilities in Africa, Europe and the Philippines will be able to find them online and learn more about their ministries. This information is being gathered through the use of technologies that reside on mobile phones and take advantage of GPS and software called Ushahidi, an open source project that allows crowd source emergency information to be sent by mobile phones.

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Sam Perales configures link in Tacloban, Philippines to enable communication for humanitarian agencies while UMCOM representative April Mercado, and Randy Baido looks on. UMCom Photo/April Mercado

Ushahidi has never been used like this, so it’s innovation to the max. It’s also easy and cost free.

It’s important to understand where local churches and other facilities are located as we continue to grow into an understanding of ourselves as a global church. It will allow for more careful and informed planning, as well as better opportunities for sharing information, training, resources and personnel.

Global mapping is in its initial stages as I write, but as it progresses, we will have for the first time a visual database that offers a view of the geographic position of the mission and ministry of the global United Methodist Church.

Global connection is essential

There is real value in the phrase “think globally, act locally,” especially for Christians who inherit a theology spread by a global evangelist named Paul and the teachings of Jesus, who broke down regional and cultural barriers  through his actions and preaching.

Christian teaching calls us to open ourselves to our place in the world as well as our relationship to God and to each other. We are called to take responsibility for the whole of Creation. To be a follower of Jesus is to be connected through relationship with others and with God. We are called to consider the health of the entire planet and those with whom we share it, and to take action in our own communities and cities as well.

When we use information and communication technologies to connect us, they can serve as tools for ministry, and the outcomes, when they bring positive, transformational change, are ministry. I believe building an understanding of our global connection is important to the work of doing theology in the connected world of the 21st century.

Moving Forward and Looking Back–Communication is Aid

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Training to re-establish communications system in the Philippines in the aftermath of Typhoon Yolanda, sponsored by United Methodist Communications. UMNS photo

On the threshold of a new year, information and communication technology plays a more critical role in shaping life than we have experienced before. This is especially true in nations with emerging economies, many of which have leap-frogged over hard-wired communications infrastructure and moved into  wireless infrastructure.

When Typhoon Yolanda, as it was known in the Philippines, devastated the central Philippines, one of the first calls for assistance from the government was for help to re-establish communications infrastructure. Without it, emergency aid could not proceed at the scale necessary to meet the widespread needs of the people.

In the second part of this series on how communication and technology are shaping the church today, I explain why I believe that in such crises communication is aid.

Communication Is Critical Aid

Communication is a form of aid when the need to communicate is critical to saving lives. This was boldly underlined by the Philippines government’s call for assistance to reconstruct the communication system following the typhoon. Communications had to be re-established to control aircraft that were delivering humanitarian aid, rescue and military personnel, and to tell people where they could receive food and medicine.

Without the ability to communicate, people were isolated and at greater risk of disease, lack of medical care, hunger and exposure. Communication in the aftermath of a disaster is as important as food, water, shelter and medicine, according to a project supported by the BBC called “infoasaid.”

Information is necessary to life-saving efforts, while inaccurate information can be costly in terms of human life.

Following the typhoon, United Methodist Communications worked with technology partner Inveneo to do a site assessment of church communications needs to help people recover from the devastating damage, including mobile and satellite phones, WiFi, and low power radio.

Along with other partners, United Methodist Communications provided communications training, software and hardware to assist in the humanitarian effort, as well as assessment of the  long-term communications needs of The United Methodist Church in the region.

Solar cellphone chargers and combination solar lamps and chargers were distributed to local clergy in the affected area. Mobile phones and satellite phones were provided to United Methodist staff  and 50 tablets donated by Google were equipped with apps and maps in order to help 25 non-governmental organizations distribute aid and relief more effectively.

Tablets loaded with apple and maps were provided to  organizations providing humanitarian aid.

Tablets loaded with applications and maps were provided to organizations providing humanitarian aid.

United Methodist Communications also worked with NetHope, a collaboration of 41 leading international humanitarian organizations providing the best information communication technology and best practices, to coordinate a training event for the non-governmental organizations on the ground, including NetHope, Americares, CARE, Concern Worldwide, Catholic Relief Services, International Medical Corps, International Red Cross, Mercy Corps, Oxfam Great Britain, Plan International, Relief International, Save the Children, SOS, Children’s Villages, World Vision International, the United Methodist Committee on Relief, and United Methodist Communications field staff.

Plans have been made to follow up with training participants to document how the tablets are being used to enhance recovery, looking particularly at emphasizing getting aid to areas that were ignored because they were “off the map,” or unable to communicate with the outside world.

The goal is to transition from assisting in the emergency to creating a sustainable communications system that will serve the church into the future.

Information has become essential to achieve a meaningful, productive life. United Methodist Communications is providing training and communications tools in areas where people have been left out of the communications revolution. Under the banner of information and communications technology for development (ICT4D), people are being trained to utilize sustainable communications tools that can be used education, health, agriculture and spiritual development.

In the 21st century, communication is aid.

In South Sudan An Urgent Need for Change

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Wikimedia / Steve Evans. Creative Commons.

As I watched a video news story online this morning about the flight to safety of displaced people in southern Sudan I was struck by a paradox that seems irreconcilable.

The paradox is that the world is changing rapidly for some and for others it seems to never change.

As I watched the Sudan video, I could place myself on the land where the people were gathered, bone dry, dusty, littered with the remnants of plastic bags, the sunburned grass and weeds brown as a cardboard box and even more brittle.

Children sit on blankets on the ground, huddle over wood fires, and women cook in old dented, beat up pots perched on rocks, conditions  I’ve seen before. It seems little has changed despite the birth of a new nation and the opportunity to make great change.

A woman whose meager possessions include a plastic chair and a blue gallon bucket maneuvers in a large boat preparing to cross the river to relative safety. A little girl around nine or ten years of age watches the scene with a baby brother or sister perched on her hip. Women arrive carrying bundles on their heads.

The scene could as easily be Ethiopia in the 1980s, or Somalia, Liberia, Mozambique, or numerous other places across the continent over past decades. The faces, the stories and the conditions are the same.

In south Sudan, people barely surviving in their villages, many of them partisans of neither side, are caught between the guns. They are burned out, shot down, the women raped, and the children, babies and old folks lost in the chaos of an attack.

In the frenzy, the fearful flee into the bush and the vulnerable are left behind to fend for themselves, if they’re not murdered to make a grisly point–if there is a point to such mayhem–that the militia are all-powerful.

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Wikimedia / Steve Evans. Creative Commons.

I wonder how many times this depravity will be repeated, and why such evil seems to pass from one generation to the next and travel from one region to another with depressing consistency? And of course there is no easy answer.

I know that the hard, cold reality is that only Africans can change Africa. Sudanese religious leaders have spoken out against the tribal violence and called for international help.

Their plea is a call for change, and for those of us far removed by geography to be agents of change.

We can assist those who are  easing the plight of those affected, we can press governments and international agencies to seek justice for those left behind, vulnerable, abused, and exploited. We can act to bring change.

How does God’s love abide in anyone who has the world’s goods and sees a brother or sister in need and yet refuses help? Little children, let us love, not in word or speech, but in truth and action.” (1 John 3:17-18 NRSV)

Insidious Corruption Destroys Trust

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Government officials and business operators have extracted millions from government coffers in Malawi, one of Africa’s poorest nations. This money could have gone into roads, education and health care, but instead it went into private wallets of the privileged and well-connected.

According to a recent report, the re-election of reform-minded President Joyce Banda is in peril because she has been willing to clean up government corruption. Sixty-eight people, some officials in her own government, have been arrested in a scandal known as Cashgate.

Often it is argued that this money circulates through the economy, as if graft is merely another way of keeping an economy running, but it isn’t. A hospital administrator reports that medicines and medical supplies are in dangerously short supply.  She tells of a young woman who died for lack of supplies to administer a blood transfusion after childbirth.

In fact, corruption is not harmless, it’s lethal when it drains funds for health and welfare, education and infrastructure. It undercuts effective, efficient governance. It adds to the cost of doing business. 

Corruption is insidious. It works its way through a society and becomes so seamless that it can seem to be the oil that keeps the wheels of society turning. Too often, it’s accepted as the way things work.

It tarnishes the institutions of society, institutions that are designed to enhance quality of life–education, health, government, religion. When the leaders of these institutions accept corruption as inevitable, they work against their own mission of uplifting and empowering people, and they contribute to the on-going injustice and oppression that keeps people down.

Transparency International says “corruption is the abuse of entrusted power for private gain. It hurts everyone who depends on the integrity of people in a position of authority.”

Recently, traveling from Blantyre to Lilongwe our vehicle was stopped at an intersection by a smiling, friendly uniformed policeman who asked, “Do you have a small gift for me?” He was smooth as butter, his smile bright and toothy.

We resisted giving him money. After a few minutes, he agreed to another gift, a book. A prayerbook.

Our response was inadequate. It still pricks at my conscience. It’s certainly not the first time I’ve been shaken down in Africa. I have more than 30 years of experience with it.

Perhaps that’s why I’m impatient and frustrated. Corruption seems intransigent. And corruption keeps people in poverty. It breeds the diseases of poverty and illiteracy.

The one institution I can influence to avoid corruption is the church. I’ve seen how the church working in partnership with other organizations committed to transparency and ethical behavior can make a difference.

It’s not easy. I know it’s a difficult challenge to confront corruption, sometimes it’s dangerous, especially when corruption has become embedded in the fabric of the society.

But so long as corruption is tolerated, Africa will struggle and people will die, and that should weigh heavily on every person who seeks to follow the teachings of Jesus.

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