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..:: Famine ::..
By
Alan Schneider
Some time ago, I was having
a conversation with a Chinese PhD (in engineering) regarding the theme
of Enlightenment, and its relevancy to human affairs in general. Not all
that surprisingly, he was generally unreceptive to the subject, but
polite enough to bear with my arguments. His final remark remained with
me, however, “If people do not even have anything to eat, they
cannot feed their minds, either!” Since the air we all breathe is
generally provided with the oxygen we need to support our physiology,
food and water remain as the next most pressing requirements. The air
may be contaminated, as may the water, and water may be less available
in a given locality, but the absence of food amounts to a death
sentence for the local inhabitants. The body is the tyrant of
consciousness, imposing all manner of limitations on the awareness it
sustains, whether higher, lower, or median. This essay, written during
the time of my attendance at Arizona State University, deals with that
subject – famine, and its affects on human personal and social
consciousness.
Famine, for our purposes here, can be defined as an acute
general shortage of food occurring in a specific locality of the world.
This is in contrast to a much more extensive condition around the world
known as malnutrition – which denotes a generally inadequate and
undernourished condition in an individual’s diet (Mellor/Delgado, p.9).
There are almost certainly many more people suffering from the effects
of malnutrition than are threatened with acute starvation on the planet
today (Keen, pp.129,130). Yet famine occurs at any time the total food
supply is abruptly curtailed to levels below subsistence for
sufficiently large segments of local populations. (1.3)
The majority of reports of famine conditions have occurred
in the continent of Africa, the probable birth place of humanity, and
the oldest human problem as well; survival – in what has always
tended to become an economy of scarcity over time. This tendency
is true of all resources, but is particularly serious in the case of the
food shortage, due to the immediacy of the concern
involved. Death can follow the interval of starvation within days, or
weeks, in the best case eventuality (De Wall, pp.70-73). It would
initially seem that modern agricultural processing would have eliminated
this specter long ago, but the backward state of much of the planet has
continued to this day. In underdeveloped third world countries where
modern conditions have not seen their advent yet, and time honored (but
frequently horrendously inefficient) stone age techniques are still
used, famine is an omnipresent threat. (1.3)
When the normally high birth rate in these areas is combined
with the primitive conditions noted above, the result is a blueprint for
socioeconomic disaster. The threat of starvation is a pressing concern
for people living under it more or less continually by virtue of a
strapped and inefficient method of food production. If we then add a
general lack of information (of any kind, about anything)
to this equation, the resultant social stagnation is comprehensive. The
attitude frequently encountered in the third world is that death,
suffering, and instability are the norm, and that it has always been so,
and always will be (Singh, p. 273). It simply does not seem to occur to
people to wonder about the possibility of another, perhaps more
farsighted, way of acting. (1.3)
I wish to propose that a much better integrated
solution to both the problems of starvation and malnutrition needs to be
developed at this time, and education is the key to this process.
During the nineteen nineties, much attention was focused around the
world on the provision of relief to the desperately under-resourced
conditions of great tracts of Africa. Literally millions of people were
threatened with outright starvation over significant areas of the
continent. The eventual result of this campaign was the importing of
vast quantities of food into the effected areas over a very short period
of time, and the subsequent containment of the immediate problem.
But the gift of education did not accompany the gifts of food. The
outcome was an immediate population explosion, one which then
overshadowed the effect of the original famine relief completely
(Barker, pp. 8-11). Today there are even more people threatened with
starvation in an even more intractable situation in the original
effected areas. (1.3)
Clearly, the first thrust of education in such cases must be
directed at birth control information, and at disseminating this
information to the general population. If this is not done, we have
ultimately only delayed the disaster. A population in which no
systematic method of birth control is practiced or available, will
always eventually overtake the available food supply (Franke/ Chasin,
pp.133-115). I wish to note here that ease and availability of birth
control techniques, and general access to information about them, is the
first key to the elimination of famine in the world today. (1.3)
This brings me to the issue of organized religion. There is
a very lamentable tendency of religion across the board to repress
access to information concerned with any aspect of sexuality. This is an
almost universal characteristic which is seen to some degree in
virtually every major belief system in the world. The attitude of many
religious belief systems seems to be that the physical body is a
fundamentally unclean phenomenon about which information should be
restricted, particularly information about the sexual process. Here we
simply see what is a particularly effective representation of the case
in point. Why do religions tend to aggravate this issue, and create
resistance to sexual information? Is not the human being also a sexual
being by nature? Most religions have traditionally found themselves
confronted with the condition of human nature as a problem to be
overcome, and have tended to perceive sexuality as the focus of this
problem. (2.3.4)
The practice of sexuality tends to bring with it certain
presumptions, among them the supposition (at least between heterosexual
individuals) that this act will be taking place between a man and woman,
and more or less voluntarily. The question is whether the fact that this
is a naturally occurring phenomenon is also compatible with a moral
outlook on life. (2.3.4)
The problem here is that repression does not support
morality. It can and does support fear and ignorance, however,
and supports the use of these as tools of intimidation by the
dysfunctional and control motivated individual who often is attracted to
religious organizations. A deep seated resentment directed at the
sexually functional individual frequently is seen as the driving factor
in the behavior of these people, something which very definitely does
not reflect a sincere concern for the well being of others. (3.4)
This type of ingrained negative attitude is very difficult
to change. And it stands as an indication of a more basic problem in the
human community: alienation on all levels (Barker, p.118). If we have
not learned to respond with some degree of empathy and compassion to the
plight of others – any plight – then we are more or less
disconnected from their condition, and from the human condition
as well. These are the hidden enemies in the case of large scale
suffering and disaster – alienation and apathy. Education can and must
be used to counteract these pervasive, subtle, and most destructive
forms of social decay. (1.3.4)
And this obviously must be conducted on every level in the
endemic society of the famine affected areas. If anything, the simple
process of birth control education is probably a bare minimum for these
communities, and needs to be supported with a general increase in the
levels of total understanding of the concept of responsible, far sighted
living. Reference needs to be made to the emerging world community of
which we are all a part, and which is potentially affected by any
development anywhere. We are all important, and we all
make a difference. By repeatedly stressing this point, the twin demons
of alienation and apathy are slowly dispelled from human consciousness,
and replaced by motivated concern. I have personally seen this work as a
functional awareness enhancing process under conditions of the most
“hopeless” poverty and desolation, and believe that the interpersonal
skills involved in conveying this perspective can be learned by
others, and subsequently taught to large numbers of victims in
regions stricken with disease, famine, and malnutrition. (3.4)
The specific type of birth control which should be advocated
by relief workers in poverty and famine affected areas is the condom.
This is the only known method which simultaneously reliably prevents
conception, and also prevents the proliferation of the HIV virus. It is
well known that the AIDS epidemic originated in Africa, very probably in
Nigeria, and was disseminated around the world from there. Africa has
the world’s highest AIDS rate by far, due in no small part to the
aforementioned origin (Keen, pp.76-78). Anyone with useable hands can
apply a condom, and the simplicity, directness, cost effectiveness, and
reliability of this technique for both birth control and disease
prevention make it the obvious preferred choice. Since AIDS is a problem
in most regions where famine also threatens the local population, the
two concerns can and should be addressed with the delivery not only of
famine relief, but of condoms and the instructions in their use as well.
(1.3.4)
The last factor at work in the poverty/disease/starvation
cycle is political corruption on the part of local and national civic
leaders. This is the one area which is most difficult to effect. Adverse
conditions in any society anywhere tend to select for an amoral type of
personal consciousness in a potential leader of the community. This is
the type of individual who will be most willing to circumvent morality,
and most adept at the techniques for effectively doing so (Bates/Lofchie,
pp.130-132). It is much more challenging to be an honest, forthright
person in the world, than to be manipulative and deceptive. Honesty
requires accountability and responsibility. Someone has to be there on
the bottom line to take credit and curses from the masses. The
battle against corrupt officialdom is always the final social conflict.
(3.4)
In summation, I must insist here that comprehensive
continuing education in the famine, disease, and poverty stricken areas
of the world, occurring on as many levels as possible, represents the
best possible solution scenario for these problems. And education in the
use of modern agricultural methods must be accompanied by
parallel education in the use of condoms as the best, most reliable
method of both disease control and birth control.
References
Singh, Charles. India’s Poverty and Its Solution. India: Asia
Publishing House, 1964.
Barker, Jonathan. Rural Communities Under Stress – Peasant Farmers in
the State of
Africa. Cambridge:
Cambridge University Press, 1989.
Franke, Richard, Chasin, Barbara. Seeds of Famine. Allenheld,
Osmun & Co.1980.
De
Waal, Alexander. Famine That Kills. Oxford: Clarendon Press,
1989.
Bates, Robert, and Lofchie, Michael. Agricultural Development in
Africa. Praeger
Publishers, CBS, 1980.
Mellor, John, Delgado, Christopher, and Blackie, Malcolm.
Accelerating Food
Production in Sub-Saharan
Africa. The Johns Hopkins University Press. 1987.
Keen, David. The Benefits of Famine. Princeton University Press.
1994.
Website:
www.grassroots.org.
Dedicated to humanitarian efforts around the world.
Website:
www.golbalaidsalliance.org.
AIDS prevention and education worldwide.
Website:
www.doctorswithoutborders.org.
Medical relief and support, worldwide.
Website:
www.reliefweb.int/w/rwb.nsf/vWN.
Current Famine Emergencies.
- With Love, Alan -
(Copyright 2009, by Alan Schneider)
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