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NEWSLETTER Anno 5, n. 15 - 30 ottobre 2007
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---------------------------------------------------------- Circolo Culturale Africa Via San Spiridione 5/a 60100 – Ancona Tel./Fax 071.2072585 Web: www.circoloafrica.eu Email: segreteria at circoloafrica.org NEWSLETTER DEL CENTRO DI DOCUMENTAZIONE E RICERCA PER LA CITTADINANZA ATTIVA Anno 5, n. 15 - 30 ottobre 2007 A cura di Gabriele Sospiro Con la collaborazione di: Gabriele Sospiro (GS) Paolo Sospiro (PS) Jiske van Loon (JvL) Bengu Bayram (BB) Tobias Gehring (TG) Dora Ioannou (DI) ************************************************************* INDICE 1. CORSO ONLINE 2. ATTIVITÀ DEL CENTRO 3. AFRICAN MIGRANT CHURCHES IN THE NETHERLANDS 4. OUT OF AFRICA 5. PROTESTANTISM - AN INTRODUCTION 6. TURKEY CELEBRATES REPUBLIC DAY 7. RADIOAFRICA.EU ********************** 1. CORSO ONLINE ********************** Con l’inizio dell’autunno il Circolo Africa in collaborazione con l’Università di Macerata organizzerà due corsi online su immigrazione e cooperazione internazionale. Struttura del corso, modalità di valutazione e certificati post corso sono ancora in fase di organizzazione. Per eventuali informazione inviare una mail a segreteria at circoloafrica.org con oggetto: CORSO ONLINE IMMIGRAZIONE oppure COOPERAZIONE INTERNAZIONALE ************************ 2. ATTIVITÀ DEL CENTRO ************************ Il Centro di Documentazione e Ricerca per la Cittadinanza Attiva è aperto il Martedì e Giovedì dalle 10 alle 13.00 e dalle 15.00 alle 18.00. Se avete libri da proporre così che noi possiamo acquistarli fatecelo sapere! Se state facendo una tesi di laurea o ricerche sull'immigrazione, sull'economia politica, o su temi riguardanti il terzo settore, etc. presso il nostro Centro potete ottenere informazioni ad hoc previa prenotazione telefonica. Per contatti ed eventuali prenotazioni 071/2072585 ************************************************** 3. AFRICAN MIGRANT CHURCHES IN THE NETHERLANDS ************************************************** In Leiden I have studied Religious Studies for tree years. My specialization was Christianity in Africa and therefore I have finished my bachelor in September 2007 with a bachelor thesis about African migrant churches in the Netherlands. Most of the research on migrant churches in the Netherlands was executed in the biggest cities in the north and middle of the Netherlands (called ‘de Randstad’), so that’s why I choose a city in the catholic south of the Netherlands, to see how the situation of African migrant churches is there. I visited four African migrant churches in Breda, a city in the south of the Netherlands: Victory Bible Church International (English speaking church with Ghanese roots), Covenant Word Ministries International / Assemblies of God (English speaking, Ghanese roots), Mon Rocher (French speaking, Congolese roots) and Les Messagers (French, Congolese roots). I visited services, interviewed the priests and made questionnaires which are filled in by the visitors of two churches. I also met a women who had contacts in all these churches, especially the Congolese churches and she could give me a lot of information about the way the churches have developed from their beginning in the nineties until now. What I wanted to know was the function of the churches for the visitors, the position of these churches in the city and how the municipality reacts to the existence of these churches. In this article I will give you an impression of the existence of African migrant churches in the Netherlands and I will explain some results of my research. What is a migrant church? When Christian people immigrate to another country, they can choose to join one of the local, ‘native’ churches of their new country. However, often they don’t feel at home in these churches. Christianity has many different forms all over the world, influenced by the culture and history of the country where it is developed. So when a catholic from Africa goes to a catholic church in the Netherlands, he may still not feel comfortable with the Dutch way of worshipping. Next to this there is the problem of language, what makes that many immigrants can’t understand the service in the Dutch churches. Because of these reasons immigrants started their own churches. This happened in the Netherlands like in all the other European countries. These churches are called migrant churches. In these churches the ethnic and cultural background of the visitors is important for the identity of the community and it influences the form and content of the services. The way they worship is how they worship in the country where they come from. So a migrant church is a place where mostly immigrants from the same background come together to worship in the way they were used to worship in the country where they come from. The four African migrant churches in Breda. In Breda are four African migrant churches. However, there is a problem with this terminology. The churches themselves don’t want to be called ‘African’. They prefer the term ‘international church’. They see themselves in the first place as Christians instead of as Africans and they want to stress that they are open for everybody, not only for Africans. In reality however the visitors of these churches are almost only African immigrants and the African culture is very good visible in the services, so that’s why I call them ‘African’ migrant churches. The services are very lively and can go on for hours. There is a lot of African music made by a band, people dance and clap their hands, people walk in and out and lots of children run around. Richard Mpembo (priest in Mon Rocher) said the following about the African churches compared to Dutch churches: “Our music is different then the Dutch music from God. In the Netherlands it a kind of classical music: silent, not rythmic, boring. I think it is so boring! But in our church it is different, it is warm music and the people dance. And the Holy Ghost acts in the church. Our church is a warm church. The people pray a lot. But the Dutch people didn’t have much training in praying. In the reformed church only the pastor prays!” (Mpembo, Mon Rocher) Praying is an important aspect of the services in the African churches and the prayers can go on for a very long time, while sometimes the music is still playing. The people put their hands in the air and pray loudly with there eyes closed, sometimes even speaking in tongues (“divine” language for prayers, used in some Pentecostal churches). They pray for example against evil powers and for success, progress and welfare. Giving money to the church is important for the social status and to gain welfare and success. At celebrations and rituals like a funeral a lot of money is given to the concerned family or the church. There is also a huge amount of money to send back to the family in Africa. According to R. van Dijk (Dutch professor) the churches create their own economic and social system within the broader system of the Dutch society and according to what I have seen and read about African churches I want to agree with him. Another characteristic of these churches is divine healing, whereby people are healed by the power of the Holy Ghost. Assemblies of God is established in the beginning of the twentieth century in America as one of the first Pentecostal churches in the world. In the twenties they started with missions in Africa, where it spread during the twentieth century. The church in Breda is established in 1993 with support from a church in Ghana. It is still connected to this mother church, but it has also relations with the six sister churches in the Netherlands and other churches in Europe. The headquarter is still in America. Every week about fifty English speaking Africans come to join the service in the building of a Dutch church. About 50% of them comes from Ghana. They live in Breda or in cities and villages in the surroundings of Breda. Victory Bible Church International is also a Pentecostal church with a mother church in Ghana. The church in Breda is established about 10 years ago with support from a sister church in London. The church has about seventy visitors from different countries. Most of them come from African countries, but during the services I also spoke with people from Aruba and Curacao and native Dutch people. This church has a more international character compared to the other churches. Mon Rocher is a French-speaking evangelical church, which is established in 1997. The mother church is in Congo and most of the sixty member come from Congo. The church has sister churches in other Dutch cities and other European countries, like Italy, Belgium and France. The services are held in French and Lingala. Les Messagers is officially registered as church in 2000. This church also has his mother church in Congo and most of the members are Congolese. The community has only about twenty-five members, because in the last years many members migrated to Belgium. What are the functions of these churches? Christianity is nowadays very much alive in Africa. In the last century the number of Christians on the continent increased rapidly. For Africans who have migrated to Europe often Christianity has still a central role in their lives. The function of the African churches is in the Netherlands is a combination of having a place to worship in an ‘African’ way and to meet people. Most of the visitors described their church as a place to serve God, talk to God and worship God. But they also referred to the church as a family, a place to help and encourage each other and to meet other foreigners who are in the same insecure position of being immigrant, asylum seeker or undocumented inhabitant. The church gives these people grip and strength. The priests stress to live a good live according to the bible. They tell the visitors what to do and what not to do. The people get a lot of orders and prohibitions, there is a big social control, but for many immigrants visiting the church this is important, because their situation is often very insecure and especially the undocumented immigrants live in the outskirts of society. It gives them grip when there is somebody who looks after them and tells them what to do and how to live a good life. According to the priests many Africans who don’t go to church end in the criminal circuit. Antiri Samuel (Assemblies of God) told me this: “People who don’t know God, they drink, they use drugs, they do all kinds of things, they put themselves, they hit their families, they hit their children, the children hit their parents. But the church is able to stand in the gap and help the community by providing this structure. You can’t see, it’s not fysical, you can’t touch it, but people live it, they live the good life. I can assure you all this is how it is, but you can see that now like the youth here today we are putting in them the ideas that they will know how to make good choices, how to plan their live, how not to misbehave, how not to be a problem.” (Samuel, Assemblies of God) This may sound excessively, but also according to other researches it is important for migrants to be taken in a social network of people who strengthen and encourage each other. Antiri: “We try to help Africans who migrated here. The church is like a family for them spiritually and emotionally. And when they need council, when they need advise, when they need help, the church is there for them. And we stand with them, especially I do a lot of counceling free. We are a platform, where they can get what they need, which they can not get from outside.” (Samuel, Assemblies of God) 89% of the respondents of the questionnaire answered that the church made them feel better at home in the Netherlands and 77% answered that they would feel lonely without the church. 90% of the visitors of Assemblies of God said that when having problems they prefer to go to the church instead of a Dutch institution. For the visitors of Les Messagers this percentage was 72%. This shows that most of the problems within the African community are solved within the community, often with help of the church. The churches give help to the African immigrants just by providing a place where they can come together and worship, but they also give different kinds of practical help to members of their church and sometimes also to others. All the churches give clothes, food, accommodation and sometimes money to their members, when this is necessary. Richard Mpembo sees it as a task of the church to give support and help to the asylum seekers in the asylum seeker centres in the surroundings and victims of human trafficking and prostitutes. Also Victory Bible Church International tries to reach people outside of the church. They try to help drug addicts, homeless people, orphans, widows and people who are ill. This all happens by the Victory Care, an organisation who coordinates the social work of the church. In this way the church tries to act also outside the African community, but the goal remains to give people hope by telling them the Word of God and let them believe in God and Jesus Christ. How is their position in the society? Although some African churches try to reach people outside the African community, generally the churches are very much closed and isolated from the rest of the society. In Breda three of the four priests don’t speak Dutch and they are not occupied with the position of the church in the society and the integration of the church members in society. They say that it is important that the church members integrate into the Dutch society, but they don’t organise things to support them with this, like for example a Dutch language course. Like I said the church often has a central position in the African community. If the priests would be well integrated in the Dutch society, speak Dutch and have contacts outside the church, this could be very helpful for the church members, because the priest could help them better with finding their way in the Netherlands. Now the African communities often turned into itself and this can be an obstacle for integration. The priest of a church has a powerful position, so he can support his church members. He already supports them by giving them a place to worship, to meet each other and to give them things like clothes and money, but the step after surviving is integration. Many African churches help their members to survive in the Netherlands by taking them into the social network of the church, but this network is so strong, that it can isolate the members from the rest of the society. In Breda the African churches are unknown by the majority of the inhabitants. I spoke with people from the municipality who work on the field of integration, but they didn’t even know about the existence of these churches. Conclusion The African churches are in the first place important because they give the African Christians a place to worship, where they feel at home and where they can meet and share their experiences and culture with people from the same background, who are in the same difficult situation outside the country where they come from. The churches provide the basic needs of immigrants when they are in need for this and in this way their well-being is increased. The bible, the sermons and the other people in the church give them grip and strength and information can be exchanged about the Dutch society and policies and procedures concerning immigrants. On the other hand the African churches are often closed communities, especially when the priest doesn’t speak Dutch and is not well integrated in the society. This is where in my opinion things can be changed. The priests should try harder to learn the language (for example Antiri Samuel doesn’t speak any Dutch after living in the Netherlands for more then ten years) and participate more in the society. I don’t know how the situation is in other cities and other countries, but in Breda the municipality should in my opinion also pay more attention to the existence of these churches and try to involve them more into the activities of the city. The churches are a good way to reach the African community, so it would be useful if there would be more contacts between the African churches and other institutions, like the municipality and other churches. Of course this paper concerns only the four African churches in Breda, but in all European countries African churches are established. They form networks in Europe and when an immigrant doesn’t get a permission to stay in one country, he tries in another country, where he will often join the same church. I wonder how the situation of African churches in other European countries is, but I think it will maybe be like the situation in the Netherlands. The function of the churches for the members I suppose will be the same, but the position of the church in the society can be different then in the Netherlands. This position depends on a lot of factors like who is priest in the church, but also what is the attitude of the government and municipality towards religious institutions. However until so far I didn’t visit an African church in Ancona, so at this moment I can’t say how these churches function here. Maybe later I will be able to give an impression about the situation of African churches here in Ancona. (JvL) ************************************************** 4. OUT OF AFRICA ************************************************** Massive emigration of physicians disadvantages developing countries in global competition and aggravates health problems for the local population. 22,894 doctors for 123 million people or 18.5 for 100,000. These are the numbers for Nigeria in 2004 collected by the US National Institutes for Health . And compared to other African countries like Ethiopia, Liberia or Malawi, where there are only two doctors for 100,000 inhabitants, the land is even in a good situation. But “good” hardly seems to be the right word to describe the health situation of a country in which a mother of five children will probably burry one of them after a death in childhood, in which most people don’t live to see their 50th birthday, and which was ranked 187th out of 191 in 2000’s World Health Organisation (WHO) report on the performance of health care systems. Concurrently, at least 2158 Nigerian physicians (around 10% of the amount working in Nigeria) are working in the United States alone, “of the 800 doctors who have been trained in Ghana within the period from 1993 to 2002, 600 have emigrated” and “even from the relatively wealthy South Africa, a third up to the half of the absolvents of medical lyceums emigrate to industrialized countries” , the Süddeutsche Zeitung ascertains in an article with the apposite title “Continent without doctors”. The overall lack of doctors in Africa is directly connected to a lack of native doctors in Europe and North America. The rapid aging of their societies entails that more and more people, in absolute as well as in relative numbers, belong to an age class which is extraordinarily prone to any kind of disease. Shortage of movement is regular throughout the entire population with most works being done in a sitting position and with the computer and the television playing a very important role in the youth’s spare time. And a mental desire to be young and beautiful which has taken possession of a remarkable part of the people brings a boom to medically needless beauty operations. “In Europe, in the USA and in Canada, people have simply missed to train enough doctors, nurses and midwives and to keep them in the profession“ to deal with these new phenomena. A five figure gap between available and needed medical personnel is predicted to many countries of the western world for the near future. Many African doctors look forward to participate in filling this gap, because the working conditions, the payment and much else is better than in their African home countries. And western employers receive the newcomers from the south with open arms, since they are “a lot more flexible than the western colleagues and regularly prepared to work for much less money, to undertake night shifts or to work overtime.” Taking into consideration only the western countries, the African doctors – and, not to be forgotten, the recruitment corporations which make their money with taking the bureaucracy off the emigrating – it is a win-win situation par excellence. The big loser is Africa and almost each and every of its hundreds of millions of inhabitants. The most obvious and self-explanatory negative effect of the physicians’ mass emigration – according to Physicians for Human Rights “a manifestation of massive underinvestment in the health system and inadequate attention to HRH policies and management” (HRH = human resources for health) – is that the less doctors there are, the more diseases remain untreated and the more people die deaths which could have easily been prevented with an adequate health care. But there are many more ways in which Africans are harmed by the brain drain. In globalized competition, the instruction of physicians who emigrate afterwards means a double financial disadvantage to poor countries. For it is the future doctor’s home country which bears the costs for the whole instruction, but it is not repaid. Instead, the physicians pay their taxes in their destination country, which didn’t pay a cent for educating them. Like this, the developing countries indirectly transfer large sums to the industrialized countries which cannot be used for other things, like buying equipment for hospitals, improving the hygienic situation in the cities or performing information campaigns about AIDS prevention. Investments in medical instruction are a huge losing bargain for Africa, which, nonetheless, has to be sustained, because without them, there would be even less doctors, less nurses, less midwives caring for the masses in need. Furthermore, for reasons such as empty national cash boxes, such as complying pressure by IMF and World Bank which interlink the initialisation of development aid with the adherence to their economically liberal guidelines, the health sector is, amongst others, imperilled to a privatisation wave. The WHO states that “for-profit services are often of poorer quality, more costly, and subsidized by lowering the wages of workers” . The latter consequence of privatizing health care strengthens, of course, the brain drain tendencies. And in addition to an augmentation of prices often being a result of privatizations, the lack of physicians deprives the poor layers of society of access to medical service, despite them being the social group having the biggest troubles with hygienic circumstances and epidemics. “In the most African countries, [the] inadequately equipped and paid forces have to long money from the patients to have at least the resources for elementary health performances at their disposal.“ The insufficient supply with basic equipment speaking out of these lines is another reason for why so many physicians decide to leave their country. “It’s the work conditions, the absence of the most fundamental means for the treatment of the patients – and than all the men who die. It is demoralizing. It’s not only about the salary, it is hard to see people die and stand next to them helplessly.“ This is how a young nurse from Swaziland explains the brain drain out of Africa. By this, she points out that there is not only a positive stimulus for people like her to go to a “first world” country, but also plenty of negative stimuli against staying at home. Before leaving the physicians holding the baby and blaming them for how they can leave their countries while knowing at first hand about the suffering of the ill and the urgent need of doctors, we should honestly ask ourselves who of us would be altruistic enough to endure working under those circumstances with the alternative “emigration” ahead. Arbitrary measures bludgeoning the doctors to work in their home countries are thus no eligible way to solve the problem, the more so as their inefficiency has already been proved in practise. “The effect […] consisted mainly therein that the medical personnel migrated abroad and that inside the country, doctors and nurses for example went on strike.“ Topically, African countries try to create more positive stimuli for staying in the home country. “For example, the health ministry in Uganda has augmented the salaries of the doctors of 60 percent in 2001 […] and the government of Malawi could make foreign investors finance a relevant heightening of the medical personnel.” Much more than repressions, this is crowned with success, yet it is not enough by far, facing the situation “that the continent needs one million of additional specialists until 2015 if the Millennium Goals of the UN shall be achieved.” Additionally, other determining factors of the brain drain can only be changed more hardly and lengthier than the physicians salaries. The mentioned Goals include point 4 to reduce the child mortality of children younger than five of 66%, point 5 to reduce the maternal mortality rate of 75% (both in comparison to 1990), and point 6 to push back AIDS, malaria and other grave diseases. Since the Millennium Goals are of an obliging character, it is certain that their achievement is a global responsibility and that not only Africa, but e.g. also the European countries are in duty bound to take concrete steps to solve the brain drain problem. At the moment, however, it appears that the Millennium Goals concerning health issues will probably add to the row of broken promises to developing countries. “The Global Health Communiqué released at the 2007 Group of Eight (G8) meeting […] fell far short of the mark [set by the Millennium Goals].” The industrialized world, to be sure, is not doing nothing at all, for example, England “declared ready to forgo hiring medical specialists in Africa. The Belgian government offers all doctors and nurses from the Democratic Republic of Congo to leave their job for several years while receiving full payment in order to work in their home country.” But what it does is not enough and not suitable to the extent of the health crisis. The English initiative will not make one physician repatriate, and the Belgian one only helps one country. For becoming master of the situation, bigger and more resolved steps are urgently necessary. At the same time, Africa can’t and mustn’t bank on European and American help, and should make more attempts on going the Ugandan and Malawian way and, in fields in can influence more strongly than the brain drain, do in its part what’s in its power. The gravity of the situation doesn’t admit of cases like in South Africa, where in this year’s summer the deputy minister of health was fired for her AIDS policy which runs counter to the one of minister Tshabalala-Msimang who “leaves hardly any opportunity to give the nutrients embodied in garlic and beetroot priority to the AIDS cocktails of established pharma enterprises.” And also they can and shall join the solution of the problem. If for example it would be possible more easily for African countries to create and cheaply distribute generic drugs, maybe doctors would see a greater chance to successfully combat AIDS and decide to make use of this chance where the problem is gravest. (TG) ---------------------------------------------------------------------------- JENSEITS VON AFRIKA Massenauswanderung von Medizinern benachteiligt Entwicklungsländer im globalen Wettbewerb und verschlimmert Gesundheitsprobleme für die lokale Bevölkerung. 22.894 Ärzte für 123 Millionen Menschen oder 18,5 für 100.000. Dies sind die Zahlen für Nigeria 2004, die vom US-National Institute for Health zusammengetragen wurden. Und verglichen mit anderen afrikanischen Ländern wie Äthiopien, Liberia oder Malawi, wo auf 100.000 Einwohner nur zwei Ärzte kommen, ist das Land sogar in einer guten Lage. Aber „gut“ scheint kaum das richtige Wort zu sein, um die gesundheitliche Situation eines Landes zu beschreiben, in dem eine Mutter von fünf Kindern höchstwahrscheinlich eines von ihnen nach einem Tod in der Kindheit begraben wird, in dem die meisten Leute ihren 50. Geburtstag nicht erleben, und das im Bericht der WHO über die Leistung von Gesundheitsfürsorgesystemen aus dem Jahr 2000 an 187. von 191 Stellen geführt wurde. Gleichzeitig arbeiten mindestens 2158 nigerianische Ärzte (rund 10% der Anzahl, die in Nigeria arbeiten) allein in den Vereinigten Staaten, „von den 800 Ärzten, die in Ghana im Zeitraum von 1993 bis 2002 ausgebildet wurden, sind 600 ausgewandert“ und „sogar aus dem relativ wohlhabenden Südafrika wandert ein Drittel bis zur Hälfte der Absolventen medizinischer Ausbildungsstätten in Industrieländer aus“, stellt die Süddeutsche Zeitung in einem Artikel mit dem treffenden Titel „Kontinent ohne Ärzte“ fest. Der allgemeine Ärztemangel in Afrika ist direkt mit einem Mangel einheimischer Ärzte in Europa und Nordamerika verbunden. Die rasante Alterung der dortigen Gesellschaften bringt es mit sich, dass mehr und mehr Menschen, in absoluten wie in relativen Zahlen, einer Altersklasse angehören, die aussergewoehnlich anfällig für Krankheiten jeglicher Art ist. Bewegungsmangel ist die Regel durch die gesamte Bevölkerung hindurch, da die meisten Arbeiten im Sitzen ausgeführt werden und Computer und Fernseher eine sehr wichtige Rolle in der Freizeit der Jugend spielen. Und ein mentaler Drang, jung und schön zu sein hat sich eines merklichen Teils der Bevölkerung bemächtigt, welcher den medizinisch unnötigen Schönheitsoperationen einen Boom beschert. „In Europa, in den USA und in Kanada hat man es schlicht versäumt, genug Ärzte, Krankenschwestern und Hebammen auszubilden und sie im Beruf zu halten“, um dieser neuen Phänomene Herr zu werden. Eine fünfstellige Lücke zwischen vorhandenen und benötigten wird vielen Ländern der westlichen Welt für die nahe Zukunft vorhergesagt. Viele afrikanische Ärzte freuen sich darauf, daran teilzunehmen, diese Lücke zu füllen, denn die Arbeitsbedingungen, die Bezahlung und vieles andere ist besser als in ihren afrikanischen Heimatländern. Und westliche Arbeitgeber empfangen die Neuankömmlinge aus dem Süden mit offenen Armen, denn sie sind „deutlich flexibler als die westlichen Kollegen und in der Regel bereit, für viel weniger Geld zu arbeiten, Nachtschichten zu übernehmen oder Überstunden zu machen.“ Betrachtet man nur die westlichen Länder, die afrikanischen Ärzte – und, nicht zu vergessen, die Rekrutierungsfirmen, die ihr Geld damit verdienen, den Emigrierenden die Bürokratie abzunehmen – liegt eine Win-win-Situation par excellence vor. Der große Verlierer ist Afrika und beinahe jeder seiner hunderte Millionen Einwohner. Der offensichtlichste und selbsterklärende negative Effekt der Massenauswanderung der Mediziner – laut Physicians for Human Rights eine „Manifestation massiver Unterfinanzierung des Gesundheitssystems und ungenügender Aufmerksamkeit für HRH-Politik und –Management“ (HRH = human resources for health; menschliche Ressourcen für Gesundheit) – ist, dass, je weniger Ärzte es gibt, desto mehr Krankheiten unbehandelt bleiben und desto mehr Leute Tode sterben, die mit adäquater Gesundheitsfürsorge leicht hätten abgewendet werden können. Doch es gibt viele andere Weisen, auf welche Afrikaner vom Brain Drain geschädigt werden. Im globalisierten Wettbewerb bedeutet die Ausbildung von Medizinern, die hernach auswandern, eine doppelte finanzielle Benachteiligung für arme Länder. Denn es ist das Heimatland des künftigen Arztes, das die Kosten für die gesamte Ausbildung trägt, aber ihm wird nichts zurückgezahlt. Stattdessen zahlen die Mediziner ihre Steuern an ihr Zielland, das keinen Cent dafür ausgab, sie auszubilden. Auf diese Weise überweisen die Entwicklungsländer den Industrieländern indirekt erhebliche Summen, die nicht für andere Sachen zur Verfügung stehen wie, Ausrüstung für Krankenhäuser zu kaufen, die hygienische Situation in den Städten zu verbessern oder Informationskampagnen über AIDS-Praevention durchzuführen Investitionen in medizinische Ausbildung sind ein riesiges Verlustgeschäft für Afrika, das dennoch aufrechterhalten werden muss, denn ohne sie gäbe es noch weniger Ärzte, weniger Krankenschwestern, weniger Hebammen, um für die Massen der Bedürftigen zu sorgen. Aus Gründen wie leeren Staatskassen, wie entsprechendem Druck des IWF und der Weltbank, die die Bereitstellung von Entwicklungshilfe an die Befolgung ihrer wirtschaftsliberalen Richtlinien koppeln, sieht sich der Gesundheitssektor zudem nebst anderen einer Privatisierungswelle ausgesetzt. Die WHO gibt an, dass „profitorientierte Dienstleistungen oft von schlechterer Qualität und kostspieliger sind und subventioniert werden, indem die Löhne der Arbeiter gesenkt werden“. Die letztgenannte Konsequenz des Privatisierens verstärkt natürlich die Brain-Drain-Tendenzen. Und zusammen mit einer Erhöhung der Preise, die oft ein Resultat von Privatisierungen ist, entzieht der Medizinermangel den armen Gesellschaftsschichten den Zugang zu medizinischen Diensten, obgleich sie die gesellschaftliche Gruppe sind, welche die groessten Probleme mit hygienischen Bedingungen und Seuchen hat. „In den meisten afrikanischen Ländern müssen [die] unzureichend ausgestatteten und bezahlten Kräfte von den Patienten Geld verlangen, um wenigstens die Ressourcen für elementare Gesundheitsleistungen zur Verfügung zu haben.“ Die unzureichende Versorgung mit grundlegender Ausstattung, die aus diesen Zeilen spricht, ist ein anderer Grund dafür, dass so viele Mediziner entscheiden, ihr Land zu verlassen. „Es sind die Arbeitsbedingungen, das Fehlen der grundlegenden Mittel zur Behandlung der Patienten – und dann all die Menschen, die sterben. Es ist demoralisierend. Es geht nicht nur ums Gehalt, es ist hart, Menschen sterben zu sehen und hilflos daneben zu stehen.“ So erklärt eine junge Krankenschwester aus Swasiland den Brain-Drain aus Afrika. Dadurch hebt sie hervor, dass es nicht nur einen positiven Anreiz für Leute wie sie gibt, in ein Land der „ersten Welt“ zu gehen, sondern auch viele negative Anreize dagegen, daheim zu bleiben. Bevor wir also den Medizinern den schwarzen Peter zuschieben und sie anklagen, wie sie ihre Länder verlassen können, während sie aus erster Hand um das Leid der Kranken und den dringenden Bedarf an Ärzten wissen, sollten wir uns ehrlich fragen, wer von uns altruistisch genug wäre, es zu erdulden, unter solchen Bedingungen und mit der Alternative „Auswanderung“ vor Augen zu arbeiten. Zwangsmassnahmen, die die Ärzte drängen, in ihren Heimatländern zu arbeiten, sind daher keine wählbare Art, das Problem zu lösen, zumal ihre Wirkungslosigkeit in der Praxis bereits unter Beweis gestellt wurde. „Der Effekt […] bestand vor allem darin, dass das medizinische Personal ins Ausland abwanderte und dass im Inland Ärzte und Schwestern zum Beispiel in Streik traten.“ Momentan versuchen afrikanische Länder, mehr positive Anreize für einen Verbleib im Land zu schaffen. „Zum Beispiel hat das Gesundheitsministerium in Uganda die Löhne der Ärzte 2001 um 60 Prozent erhöht […] Und die Regierung von Malawi konnte ausländische Geldgeber dazu bringen, eine erhebliche Aufstockung des medizinischen Personals zu finanzieren.“ Viel stärker als Repressionen ist dies von Erfolg gekrönt und ist doch bei weitem nicht genug angesichts der Situation, „dass der Kontinent bis 2015 eine Million zusätzlicher Fachkräfte, wenn die Millenniumziele der UN erreicht werden sollen.“ Zudem können andere Rahmenbedingungen des Brain-Drains nur schwieriger und langwieriger als die Gehälter geändert werden. Die genannten Ziele beinhalten Punkt 4, die Kindersterblichkeit für unter fünf jährige Kinder um 66% zu reduzieren, Punkt 5, die Müttersterblichkeit um 75% zu verringern (jeweils im Vergleich zu 1990), und Punkt 6, AIDS, Malaria und andere schwere Krankheiten zurück zu drängen. Da die Millenniumziele verpflichtenden Charakters sind, ist es sicher, dass ihr Erreichen eine globale Verantwortung ist und dass nicht nur Afrika, sondern z. B. auch die europäischen Länder in der Pflicht stehen, konkrete Schritte zu unternehmen, das Brain-Drain-Problem zu lösen. Zur Zeit sieht es jedoch so aus, dass die Gesundheitsthemen betreffenden Millenniumziele sich wohl in die Reihe der gebrochenen Versprechen an Entwicklungsländer einreihen werden. „Das Global Health Communiqué, das beim Gruppe-der-Acht-Treffen (G8) 2007 veröffentlicht wurde, verfehlte die [von den Millenniumzielen gesteckte] Marke bei weiten.“ Die industrialisierte Welt tut zwar nicht gar nichts, beispielsweise „erklärte sich [England] bereit, auf die Anwerbung medizinischer Fachkräfte in Afrika zu verzichten. Die belgische Regierung bietet allen Ärzten und Krankenschwestern aus der Demokratischen Republik Kongo an, ihre Arbeitsstelle bei voller Bezahlung für mehrere Jahre zu verlassen, um in ihrer Heimat zu arbeiten.“ Aber was sie tut, ist nicht genug und dem Ausmaß der Gesundheitskrise nicht angemessen. Die englische Initiative wird keinen Mediziner in die Heimat zurückkehren lassen, und die belgische hilft nur einem Land. Um Herr der Lage zu werden, sind größere und entschlossenere Schritte dringend notwendig. Gleichzeitig kann und darf sich Afrika nicht auf europäische und amerikanische Hilfe verlassen, und sollte mehr Anstrengungen unternehmen, den Weg Ugandas und Malawis zu gehen und in Bereichen, die es stärker als den Brain-Drain beeinflussen kann, seinerseits tun, was in seiner Macht steht. Der Ernst der Lage lässt Fälle wie in Südafrika nicht zu, wo im Sommer dieses Jahres die stellvertretende Gesundheitsministerin wegen ihrer AIDS-Politik gefeuert wurde, die der von Ministerin Tshabalala-Msimang zuwiderläuft, die „kaum eine Gelegenheit auslässt, den in Knoblauch und Roter Bete enthaltenen Nährstoffen Vorrang vor den AIDS-Cocktails etablierter Pharmaunternehmen einzuräumen.“ Und auch sie können sich an der Lösung des Problems beteiligen. Wenn es zum Beispiel für afrikanische Länder einfacher möglich wäre, Generika herzustellen und billig zu verteilen, würden Ärzte möglicherweise eine größere Chance sehen, AIDS erfolgreich zu bekämpfen und sich entscheiden, diese Chance dort zu nutzen, wo das Problem am schlimmsten ist. (TG) *********************************************** 5. PROTESTANTISM - AN INTRODUCTION *********************************************** Protestantism traces back to Martin Luther (1483-1546), a Catholic monk from the Holy Roman Empire who wanted to reform the Catholic church which he believed to have deviated from the Bible and the doctrine of Jesus. While several noblemen and clericals joined Luther’s criticisms, the pope refused to realise the reforms. Hence there took place no reformation of the Catholic church, but a schism in Catholics and Protestants. Today, Protestantism is prevalent in northern and central Europe and northern America. In itself, it is no homogenous alignment, but divided into Lutheranism, Calvinism, Evangelicalism and more. Protestants don’t recognize the pope as Christ’s deputy (in fact, there is no head of the Protestant church at all), nor do they know saints or an adoration of Mary (“solus Christus”), which are all seen as not of biblical origin. According to Protestantism, only the Bible (“sola scriptura”), not traditions, can lead every individual Christian to faith, which is why Protestants were the first to translate the Bible from Latin to the spoken languages. The four Protestant solae are completed by sola gratia, which means that men cannot deliberately influence their afterlife destiny by good or bad deeds, but that God judges autonomously, and sola fide, meaning that someone’s faith in God is no own choice, but given by God. Consequently, compared to Catholicism, Protestantism knows less rituals and set rules, so that there is larger flexibility in shaping the divine service, so that also women can become priests and so that priests are allowed to marry and have children. Being myself the son of a female Protestant priest, in the article’s following section, I’ll provide you with an insight in this way of life so uncommon in Catholic Italy. Son of a preacher woman For beginning this non-representative report, I’d like to refute some associations which I believe to arise amongst many when hearing about living as son of a priest. I did not have to go to the divine service every Sunday, even not every month, even not on every important Christian holiday. My father, in fact, has to accompany my mother to some important divine services for representative reasons, such as when her colleague retired, yet for me, every divine service – maybe except for one on Christmas Eve – wasn’t compulsory. And in fact, I don’t know whether the Christmas Eve’s one was, because for me, it is an important part of the Christmas ritual to attend a divine service before the distribution of presents. Knowing this, I think you might not be so surprised about the following lists of what else doesn’t exist at our house too: common prayers before eating? None. Crosses hanging on the walls? None. Religiously motivated dos and don’ts beyond the rules established for reasons of a good living together as a family? None. All this deduces from my mother’s attempt to – as far as possible – separate also spatially between her official life as priest and her private life, a separation which, of course, can’t be complete (and which shall not mean that my mother would see religion just as her job), so there were indeed some ways in which my mother’s profession influenced also my life stronger as another profession likely would have had. For example, we never could go on winter holidays because for my mother, the time between Christmas Eve and New Year’s Day is one of the busiest. And with the spatial separation being incomplete – after all, we lived in a house provided for us by the church (and had to move whenever my mother went to work at another church, which, however, didn’t happen often) – I congruously got to know a lot of other people involved in church issues, as well as I got to know how and why church as an institution means much more than one divine service every Sunday. And my mother having the profession she has finally added some very unique experiences to my childhood and youth, such as being taught in religion class by my own mother in my first four school years. (TG) --- --- -- -- -- -- --- -- --- -- --- -- --- -- --- -- --- -- --- -- -- -- PROTESTANTISMUS - EINE EINFUHRUNG Der Protestantismus lässt sich auf Martin Luther (1483-1546) zurückführen, einen katholischen Mönch aus dem Heiligen Römischen Reich, der die katholische Kirche reformieren wollte, die seiner Ansicht nach von der Bibel und der Lehre Jesu abgekommen war. Während sich zahlreiche Adlige und Kleriker Luthers Kritik anschlossen, weigerte sich der Papst, die Reformen durchzuführen. Infolgedessen kam es nicht zu einer Reform der katholischen Kirche, sondern zu einer Spaltung in Katholiken und Protestanten. Heute ist der Protestantismus in Nord- und Mitteleuropa und in Nordamerika weit verbreitet. Er ist keine in sich homogene Glaubensrichtung, sondern aufgeteilt in Lutheranismus, Kalvinismus, Evangelikalismus und weitere. Protestanten erkennen den Papst nicht als Stellvertreter Christi an (es gibt in der Tat kein Oberhaupt der protestantischen Kirche) und kennen auch keine Heiligen und keine Marienverehrung („solus Christus“), welche alle als nicht biblischen Ursprungs gesehen werden. Gemäß dem Protestantismus kann nur die Bibel, nicht Traditionen, den einzelnen Christen zum Glauben führen, weshalb Protestanten als Erste die Bibel vom Lateinischen in gesprochene Sprachen übersetzt haben. Die vier protestantischen Solae werden vervollständigt durch sola gratia, was bedeutet, dass Menschen ihr Schicksal nach dem Tod nicht durch gute und schlechte Taten selbst gezielt beeinflussen können, sondern das Gott unbeeinflusst sein Urteil fällt, und sola fide, wonach eines Menschen Glaube an Gott nicht die freie Wahl, sondern von Gott geschenkt ist. Folglich kennt der Protestantismus verglichen mit dem Katholizismus weniger Rituale und feste Regeln, sodass es größere Gestaltungsfreiräume für den Gottesdienst gibt, sodass auch Frauen Pfarrer werden können und sodass Pfarrer heiraten und Kinder kriegen dürfen. Da ich selbst der Sohn einer evangelischen Pfarrerin bin, werde ich im folgenden Teil des Artikels einen Einblick in diese im katholischen Italien so ungewöhnliche Lebensweise geben. Son of a preacher woman Um diesen nicht repräsentativen Bericht zu beginnen, möchte ich einige Assoziationen widerlegen, von denen ich glaube, dass sie vielen kommen, die vom Leben als Sohn einer Pfarrerin hören. Ich musste nicht jeden Sonntag zum Gottesdienst gehen, nicht einmal jeden Monat, nicht einmal an jedem wichtigen christlichen Feiertag. Zwar muss mein Vater meine Mutter aus repräsentativen Gründen zu manchen wichtigen Gottesdiensten begleiten, so etwa, als ihr Kollege in den Ruhestand ging, für mich jedoch war jeder Gottesdienst – vielleicht mit Ausnahme eines Gottesdienstes an Heiligabend – keine Pflicht. Und tatsächlich weiß ich nicht, ob der an Heiligabend eine war, denn für mich ist es ein wichtiger Teil des Weihnachtsrituals, vor der Bescherung einen Gottesdienst zu besuchen. Mit diesem Wissen dürfte auch die folgende Liste von Dingen, die es in unserem Haus nicht gibt, keine große Überraschung sein: gemeinsame Gebete vorm Essen? Keine. Kreuze, die an den Wänden hängen? Keine. Religiös motivierte Verhaltensregeln, die über die zwecks eines guten Zusammenlebens als Familie eingeführten hinausgehen? Keine. All dies folgert aus dem Bemühen meiner Mutter, auch räumlich – soweit möglich – zwischen ihrem beruflichen Leben als Pfarrerin und ihrem Privatleben zu trennen, eine Trennung, die natürlich nicht vollständig sein kann (und die nicht bedeuten soll, dass meine Mutter Religion nur als ihren Job sähe), und so gab es auch einige Arten, wie der Beruf meiner Mutter auch mein Leben stärker beeinflusst hat, als es ein anderer Beruf wohl getan hätte. Beispielsweise konnten wir nie in Winterurlaub fahren, denn für meine Mutter ist die Zeit zwischen Heiligabend und Neujahr eine der arbeitsreichsten. Und aufgrund der unvollständigen räumlichen Trennung – immerhin leben wir einem Pfarrhaus (und mussten jedes Mal umziehen, wenn meine Mutter in einer anderen Kirche zu arbeiten anfing, was allerdings nicht of geschah) – lernte ich folgerichtigerweise viele Leute kennen, die mit kirchlichen Angelegenheiten zu tun haben, so wie ich auch lernte, wie und warum Kirche als Institution mehr bedeutet als ein Gottesdienst jeden Sonntag. Und dass meine Mutter den Beruf hat, den sie hat, fügte schlussendlich meiner Kindheit und Jugend einige sehr besondere Erfahrung hinzu, wie etwa, von meiner eigenen Mutter in meinen ersten vier Schuljahren in Religion unterrichtet worden zu sein. (TG) ************************************ 6. TURKEY CELEBRATES REPUBLIC DAY ************************************ Waving the national flag and pictures of Mustafa Kemal Ataturk, the revered founding father of the modern Turkish Republic in 1923, thousands took to streets to mark the 84th anniversary of the founding of the republic on 29 October , while expressing their pride as citizens of the republic and support for the government. In Ankara, the celebrations started with President Abdullah Gul and state dignitaries laying a wreath in Ataturk's mausoleum, and then continued in the Ataturk Cultural Center arena at the Hippodrome, where thousands rallied amid heightened security. In a message issued ahead of the day, President Gul stressed on Sunday that unity and integrity is the most important thing necessary to overcome obstacles and to be stronger as a nation. "Just as we stood together as one people in the War for Independence, we continue to struggle today to overcome all obstacles in unity," said Gul. Prime Minister Recep Tayyip Erdogan, in a separate message on Sunday, also called for unity between Turks and Kurds and reiterated the government's determination to fight northern Iraq-based PKK terrorists. The terrorist organization of PKK is not the representatives of Turkish citizens of Kurdish origin, he stressed. The premier vowed that Turkey will maintain the atmosphere of confidence and stability, its unity and solidarity and the fundamental values of the Republic. (BB) ************************************************************************* 7. RADIOAFRICA.EU ************************************************************************* Il Circolo Culturale Africa ha acquistato il sito internet Radioafrica.eu ed ha iniziato ad organizzare la futura radio online dal nome www.radioafrica.eu, la quale trasmetterà musica, notizie, interviste ed esperienze sui temi caratteristici della nostra organizzazione. Dalla prossima settimana iniziano i primi test, nella speranza di andare in onda in forma ufficiale dall'inizio di dicembre. Qualora foste interessati, inviateci una mail con oggetto: RADIOAFRICA.EU. The CCA bought the www.radioafrica.eu's website and starting to organize our future online radio called www.radioafrica.eu. The radio will broadcast music, interviews, news and best practices concerning our organization's main topics. Since next week will start the test and we hope to start officially at the beginning of December. If you are interested please send us a mail with ob: RADIOAFRICA.EU. ************************************************************************* The number 15 of this newsletter has been sent to 10.079 addresses. The next newsletter comes out on: Novembre 13th 2007 For suggestions please contact: Circolo Culturale Africa via San Spiridione, 5/a 60100 Ancona Italia Tel. +39/071/2072585 Email: segreteria at circoloafrica.org Web site: www.circoloafrica.eu **************************************************************************** Nel rispetto della Legge 675/96 sulla privacy, a tutela di persone e altri soggetti rispetto al trattamento di dati personali, questo indirizzo e-mail proviene da richieste di informazioni o da elenchi (newsgroup). Per cancellarsi è sufficiente inviare un'e-mail a: segreteria at circoloafrica.org con la richiesta CANCELLAMI. If you do not want to receive any more our newsletter please send an email requesting DELETE ME. *************************************************************************