Krista Tippett, Host
I’ve been fascinated by the responses that have come in to our program with Binyavanga Wainaina. They’ve come in part from other Africans and from current and former NGOs, missionaries, and Peace Corps volunteers. This felt like a huge and daunting, yet pressing, subject to open up. And that’s clearly what we’ve done — not started a conversation but opened it a little wider; the questions and concerns he articulated are present in many closest to this work.
I’m especially intrigued, as well, by one e-mail we received from New Orleans, drawing parallels between aid to post-Katrina New Orleans and aid to Africa. It is a stunning reflection on how, even domestically, the dramatic gesture is deceptively satisfying. Most of all I’m pleased that so many found Binyavanga Wainaina’s insights emboldening, as I did. His hard truth-telling — even his satire — is the opposite of a call to cynicism. It is a call to attentiveness to the deeper truth of ourselves and the other.Comments
Trent Gilliss, Online Editor
Every six weeks, we convene as a staff and talk about ideas for shows for the next two to three months. We’re never lacking in ideas, but finding knowledgeable voices that can carry an hour conversation takes some effort. One of the subjects near the top of our list is the ethics of global aid, particularly with Zimbabwe’s recent crackdown on CARE, a multi-national, non-profit organization fighting global poverty.
For me, the subject came to the forefront while reading Paul Theroux’s challenging, insightful travel account in Dark Star Safari. After serving in the Peace Corps in the 1960s, he revisits Africa and sees a starkly different and yet an eerily similar continent. He’s pretty hard on charitable aid organizations and missionaries, to be sure, and wonders — well, actually posits — whether good intentions have led to an industry that needs to sustain itself in order to carry on its business model:
"…this was the era of charity in Africa, where the business of philanthropy was paramount, studied as closely as the coffee harvest or a hydroelectric power project. Now a complex infrastructure was devoted to what had become ineradicable miseries: famine, displacement, poverty, illiteracy, AIDS, the ravages of war. Name an African problem and an agency or a charity existed to deal with it. But that did not mean a solution was produced. Charities and aid programs seemed to turn African problems into permanent conditions that were bigger and messier."
Theroux’s idea that aid and missionary organizations might actually undercut the stability and long-term efforts of people they are trying to help is challenging. The spot of “tough love” seems to be drenched in the hard-nosed, pull-yourself-up-by-your-bootstraps mentality that I often experienced growing up in North Dakota. I cringed initially. But, some germ made sense. Although I’m not in Africa, I face these tests while walking to work in downtown St. Paul when the same destitute man regularly asks me for five bucks. When do I become that microcosmic institution?
Where is that line and when do good intentions steal a struggling people’s identity, raid an individual’s sense of resourcefulness and pride? When do others who prosper have an obligation to intervene and help those who can’t help themselves because of forces beyond there control — political regimes, long-lasting droughts, diseases, etc.? Who are some of the wise voices you’re reading and hearing about that are immersed in this struggle that can speak personally about these situations?Comments