Author: Ricardo Segovia

My journey of ethical inquiry has brought me to a place of realizing that although the structures that bring chaos in our world may not change, who I am in response to that world must. Social and economic development cannot originate in another country, rather it is something that must begin in me; my interior landscapes need to be changed daily.

The process of becoming. Accepting the reality that many things exist in a tension while moving on towards completion; a dynamic equilibrium between that which is, and that which is coming, both in and around us.

I have discovered that more important than academic knowledge or technical skills, is the ability to see and embody hope when all that is visible is despair; that this is my place in international engagement:to ardently hope against all odds, and in so doing, to bring a reality that has been re-named1, a whole story being shared, and a future that redeems its past into existance. Hope is born out of perseverance, and is not truly hope lest it touches the ordinary, speaks into the problems of daily life, and exists in and through relationship; relationship that dismantles ‘development strategies’ and challenge hollow attempts towards economic revitalization.

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1- Friere,Paulo: Pedagogy of the Oppressed.

The work that I have produced attempts to reflect the difficulty and conflicting narratives that inform us, and the challenge of deciding what, who, how and to whom we should listen to. The layering of the clippings with some hidden, some exposed, and some more legible than others, attempts to speak to this characteristic of the stories and information that we have been and continue to be provided with everyday.

The clippings in my work are rumpled and old, which reflects the historical building of stories and narratives that occurs throughout our lives. They are layered, mismatched and confusing, some narratives are lost under the weight of others, and some are more clearly legible, while others words are clouded and construed. The clippings most obviously are composed of words and have few visual images in an attempt to draw a connection to the work of Paulo Friere. Friere in his novel entitled the Pedagogy of the Oppressed speaks of the importance of the word, critical thought, and dialogue. The word is more than simply an instrument that makes dialogue possible it is made of the constitutive elements of reflection and action (Friere 2007:87). Human beings, he notes, are not built in silence but in word, in work, in action and reflection. These words in the background of my piece present the capacity for both reflection and action, they shape individuals, and some are more powerful than others. These words possess a capacity to reflect and act, but these actions are reliant on the ability to be heard. He, like the individuals mentioned earlier speaks also of those who have been denied their primordial right to speak, they have been in affect dehumanized, although the word is the right of everyone, some individuals are spoken for and do not engage in dialectal equality. Dialogue imposes itself as the way by which to achieve significance as human beings, while he emphasizes the importance of a dialogue that involves the united reflection and action of people, in reality this is not always the case. Individuals do exist in positions of less power to present their words and participate in dialogue.
This layering of stories, made up of words, and the negation of which words, and whose stories are evident affects how each individual hears the world and imagines it. The ear that I have put in the center of the piece as a place of dominance and importance reflects both the power and the consequences of what we listen to. I would argue that it is what we hear, and what we are exposed throughout life, that assists in defining our thoughts and participation in dialogue. Friere notes that dialogue is essential in the creation of critical thought, but how can this dialogue that he speaks of truly exist? How can we facilitate the creation of arena for critical thinking? For the creation of domain where the dominant narrative is relegated to favor the critical evaluation of all narratives? I do not think what is needed is a wide spread push to sort the truth from fiction but rather to consider each narration as a valid expression of its own understanding with its own value in the world, without undermining the validity and importance of others.

In terms of international and local service we are frequently working from established knowledge and garnered “truths” that are presented and complexly layered on top of one another. It is this obscurity in presentation that I feel proves to be a hurdle that must be overcome in order to implement critical, informed and effective aid for others. Perhaps a step forward is the recognition of the multiplicity of narration of words, ideas and stories, and the validity of their presentation. I feel that we cannot enter service aid without listening to the narratives and stories of others and collaborating with individuals we intend to serve, however how we act on and how we interpret what we hear, and how we uncover these alternative narratives and stories and how they are valued, is another matter entirely.

In “Perspectives” there are many sets of eyes surrounding a picture. Some of these eyes you may recognize, but some you will not. Some of these eyes are young, some are old; some have seen pain and suffering caused by their own hand, some have seen pain and suffering inflicted upon them by others; some have seen greatness; others have known nothing but sadness; some have seen beauty while others have only dreamt of it. Each eye brings with it an experience that is unique, special and beautiful.
Now, focus on the center image. Then bring your gaze back to the eyes. Assume all of these eyes are the world’s eyes and that they have just seen the picture in the center as well. What do you notice? Some eyes are filled with tears; some with anger, others with laughter and some are looking at you. Why would some be looking at you? Perhaps they want to see how you will react as well. Perhaps this is the first time they have seen something like this and they feel helpless as to what to do. Some people’s first reaction is to go and help, but little thought is put into what they would help with and soon, out of their desire to help, we forget what the problem really is (or if there even is a problem). We all have the capacity to make change in the world but in order to truly make change we need to have context, we need to know all of the perspectives involved. We need to spend a day in the eyes of all of those involved. Only after we have done that can we truly understand what needs to be done to make a difference.

Whether the themes of the readings have been ‘othering’, oppression or feminism, the picture of a woman with a burka has been used in nearly every class to discuss these issues. Having lived in Afghanistan during my childhood years, it has been really interesting to hear the class’ opinions regarding this piece of garment. Before coming to Canada and before having any exposure to Western cultures, I wasn’t aware that the burka was seen as a major symbol of oppression on Muslim women. It should be noted that before the Taliban made it mandatory to wear burkas, some women CHOSE to wear it (see picture). To say whether these women are being oppressed by their husbands or that they have been brainwashed is inaccurate. However, today, more and more women do not want to wear burkas because this piece of garment has become a symbol for the mistreatment of women by the Taliban. The new generation of women are more open-minded and yearn for freedom from the chains of the burka. They have access to the internet and western influences are present all around Afghanistan. Girls wear jeans and T-shirts, listen to western music, and most go to school. The only difference is that they are hidden under the burka when outside, inside their homes, they are just as free as us. Although the women are ready for change, they can only be free hidden from view.
In Afghanistan, equality to a woman means being able to vote and participate as candidates in elections; something women in Western countries take for granted. In her essay titled “Feminism Without Borders: Under Western Eyes,” Mohanty argues that Western feminists should be more aware of non-western women’s views because feminism is often defined differently by these two groups. In Western cultures, equal pay in the workplace might be considered as a feminist movement success. However, is this also true in non-western cultures? Feminist views can vary from person to person and region to region.

For some, why does the word “feminist” entail such a masculine image? Why does it hold a picture of a butch woman with short hair or a working woman in a business suit?

I’m a feminist and I am quite feminine. I don’t have a masculine build…I like to wear dresses and skirts…I usually have nail polish on…and yes, I like to do my hair and put on makeup. Does that make me less of a feminist? I believe in equal rights for all: women and men. I believe in safety and opportunity for all: women and men.

Making tea for your father, brother or husband when he comes home. Cooking food for your family (as a mom or daughter). Wearing a hijab throughout your life when in public. Is this oppression?
I think that there are so many lenses in which you can use to look at these situations. I think that it is completely situational.

Example:
We are all sitting at the table chatting away about the latest political case that has risen in the media. My mother and I get up from our seats to go and make some tea. We bring it to my sister, brothers, and father. “Thank you.”

If you were to ask my cousin why she wears a hijab, she answers with, “I see the care in keeping one’s beauty from the general public…”
Not “because I have to!”
To the “stranger’s” eye, they would be confused as to why she wears a hijab when not even her own mother wears one. Is there oppression here?

However, I’m not saying that oppression doesn’t exist. Those examples can easily be turned into oppression like examples.
I just have trouble with the thought of “every eastern woman is oppressed.” I can be a Middle Eastern woman, who wears a hijab, who likes to make tea for the males in my family, who cooks food everyday, and be a “feminist.”

I would like to focus on Edward Said idea of “Orientalism” a term he uses to “describe a pervasive Western tradition, both academic and artistic, of prejudiced outsider interpretations of the East, shaped by the attitudes of European imperialism in the 18th and 19th centuries” (Wikipedia) I would like to discuss how this mentality, “Orientalism”, is still prevalent in today’s society. It is unfortunate that in today’s society we continue to a have a negative and inaccurate depiction of the ‘Eastern’ world, specifically the Middle East. I believe this is due to the world’s acceptance of an inaccurate western media that depicts the Middle East and the eastern world negatively. The willingness to judge and accept mass media’s stereotyping of a nations culture and religion is constantly and continuously ingrained into our thoughts and minds. Today’s society is obsessed with mass media, and as stereotypes of individuals, nations, religions and cultures continue to compound so do these stereotypes. It is important to look at all aspects of media with an open mind and a willingness to question exactly you are seeing or hearing. It is unfortunate that the general public accepts daily stereotypes seen in mass media as real and accurate, and that we base our beliefs towards the Middle East, generally speaking, only using a western view.

Why are these stereotypes so deeply ingrained into western society?

I believe it is based on fear, the idea of “difference” or the “other” as Edward Said discusses in his work that is the driving force behind “Orientalism” and the stereotyping of the Middle East. Just because something or someone is different, does not make it wrong, negative or unacceptable. A close mind and unwillingness to accept difference is an extremely dangerous mindset. And in my opinion creates a lot of the issues that we struggle with around the world. I think it is important for everyone to make a conscious effort to not accept mass media’s depiction of the Middle East and to not follow the general public, but instead create your own educated and well rounded opinion. Approach topics regarding the Middle East with intrigue and interest rather than with preconceptions and fear. Openness to difference is the beginning of change.

I encourage everyone who reads this blog post to go outside their comfort zone and meet someone who you believe is different from you and learn about there culture, religion and nation.

Who are you, a face on the other side of the wire?

A single sided story woven out of strands of history, projected into a future none would wish to inhabit.

Who are you, a child with a bloated belly, are you not more that your past, than the legacy of poverty attached to your picture?

A history of division, a color by number map of the world that fails to see our common humanity.

Who are you, a young man with a gun, no more than a child. You love your family, you love your country, you love.

Fear has encroached upon our ability to love; we see with veiled eyes, blind to the ways in which we become that which we fear.

Who are you, my neighbour, you live just next door.

We take the same bus, walk the same streets, yet never speak. I sit alone in my basement suite, you in yours. What keeps us apart?

Who are you, woman on the other side of the world? Your veil speaks of difference that threatens to separate, but your smile invites.

Our lenses create a reality that is upside down and outside in. Trapped in fear, we have become our own worst enemies. Who is our enemy if it is not fear itself?

I want to lay down these glasses, remove these eyes that see from the outside in. I admit my partiality, confess my blindness. Will you help me to see?

See what lies beneath our histories, beneath our stuggle for survival. See what lies beyond the veil, the book, the politics. See inside a people, see the heart that beats just like mine. What causes your heart to beat, is it love, is it justice? Is it fear?

May the ground upon which we tread be uprooted until the faulty foundations that we have learned to walk upon are changed. And we are given new eyes.

Eyes that see.

Written by Lana McGuire in response to a workshop exploring ideas of “the other”, and the danger of a single story.

This poem is an honest reflection on some of my experiences in looking upon and interacting with a fragmented world. Edward Said terms it as “orientalism”, examining the way in which we look at others; particularly those from “the Orient” or the region of the Middle East. It is essentially a question of perception, and what I was attempting to convey in my poem is the reality that we see others through our own set of lenses, be that on a political, national, or personal level. Said speaks of ways in which the media, film, imagery, and language contribute to a negative portrayal of the Middle East, a broad sweeping umbrella under which many distinct nations are clumped.

A single story, as was expounded upon by Chimamanda Adichie, is something that allows these terribly inaccurate misconceptions to be fostered in our hearts and minds, and eventually be woven into a national and international consciousness. This workshop evoked within me an urgent desire to truly meet my neighbour, globally and locally, and to learn to see them without the veils of a single story. It is time for a restoration of a world fragmented in its every fibre, a restoration of connection between people, our environments, and our history. Only when we truly see the big picture and understand that we are not each other’s enemies can we move forward into a new future, one in which we can admit our blindness and turn the other way, we will learn to see.

The Western world looks at people of the East through a lens which distorts the actual reality of individuals living in those regions. Edward Said calls this lens orientalism. The lens portrays how these individuals act, what they believe and often gives a negative stereotypical portrayal of the lives they lead. Edward Said describes Orientalism as a creation of an ideal “other” which is often a doubtful depiction. This illustration of this “other” is defined as something alien and barbaric. Often, the average American gets the impression through mass media that the “other” is to be feared and perhaps even fought against.
The media tends to give a negative, evil representation of Middle East which is often threatening. This representation is so deeply rooted that it is found in Hollywood movies such as True Lies (1994). Within this movie Palestinians are portrayed as villains and there is usage of the phrases such as “shoot dead Palestinians like clay pigeons (Wikipedia Orientalism, 2011).” Why this negative depiction of Palestinians? Edward Said has the answer. In the You Tube course video, he dictates that the American orientalism is “very politicized by the presence of Israel.” America was the first nation to recognize the state of Israel and what you really have is a creation of a western state “in the middle of the Islamic oriental world.” He further claims that “Israel regards the Arab world as his enemy” and the Israeli enmity towards Palestine is “imported into American orientalism.” The Western media often shows a one sided story in regards to the Israel-Palestinian conflict, in which the Palestinians are obviously the bad guys.
I further visualized the widespread negativity of the Eastern “other” after searching “Pakistan” on You Tube. To no surprise, the first four out of the five videos were negative. Headings of these videos include as such: “Mosque blast kills nine”, “War in Pakistan” and “Illegal Gun Market.” How come almost nothing positive about the region or culture dominates the search? Further veils worn by Middle Eastern women are often symbolized negatively. Is it not strange how a veiled Muslim woman is often recognized as “oppressed” whereas a nun who covers herself up equally is depicted as “pious” by the media? Moreover, 9/11 popularized the notion of Islamophobia and there is huge opposition by the Western world in regards to the mosque being built close to Ground Zero. Just because some Arabs may have been responsible for 9/11, does it mean the rest of the 1.6 billion Muslims are the same? Why should I have to go through special security checks at the airport because of my Muslim name? Does my religion and ethnicity put me in this category of the preconceived “other”?

From my personal experience the term ‘’other’’ cannot be confined to someone who belongs from a different race or religion, since majority of my best friends are Non-Muslims and definitely not Pakistani. What really binds us together is the notion of humanity, the ability to laugh together, to tolerate our differences, to value truth and forgiveness above all, and to relate to each others emotions. We possess the ability to express anger, be greedy and to fear something mightier than ourselves. We are all the same. We are fundamentally human, and most importantly we need to be good human beings. Why can’t we all live in peaceful coexistence despite our differences? To me an “other” is one who is judgmental and hates me for the beliefs I carry; an individual who lacks tolerance, does not promote justice and is not able to look past the distorted lens of orientalism.

Volunteer for two weeks in Africa on a medical team giving out malaria medication and mosquito nets! This is a common phrase heard and promoted to many eager students waiting to get their feet wet in volunteering in the international community. My personal opinion on short-term medical volunteers? Frankly I don’t quite agree with the idea. Not that I have anything against volunteering in a medical setting, that is only permitted in countries with loosely enforced rules and standards, assisting the surgeon in neurosurgery, delivering babies as a high school student, or paying $2000 in program fees for 2 weeks to volunteer. It’s not even about doing it to improve your resume so that you can get into medical school.

The overlying reason that unites all medical volunteers is that those that choose to go have a genuine interest in bettering the health of those that are less well off. Right? (Unless you are doing it to improve your resume) Which is totally fine, and we should tip our hats off to you for donating your time and money to do all that. The one problem that I have with this is the lack of research that short-term medical volunteers (or any foreign organization for that matter…yes the United Nations included) sometimes put in before setting off to save the world. Mainly this is research about why this problem is happening (say for example, high incidence of malaria in Africa), what are the underlying social factors behind it and evaluate what has been done before. THEN, we should think about what we can do to help. In particular, I feel the underlying social factors are extremely important, as these are the real complex problems that are causing these “presenting” problems, such as malaria. As a result many of these projects are unsuccessful and patients keep coming back for more treatment.

Yes I agree, the pressing problem is a medical one. The first thing we want to do is to relieve the patient of malaria. But the real underlying causes are rooted in deep social issues, such as poverty, inequity, gender inequality, lack of education and corruption. To cement my point, we just need to take a look back in history. Infant mortality remained constant at 150 to 1,000 live births through 19th Century Britain, which is no different than any poor country today. When midwives became more regulated with the introduction of a legislation and the enactment of the early national insurance act, rates fell rapidly in the 20th Century. By 1930, the infant mortality rate was down to 60 deaths. This was before antibiotics, vaccines, and any advances in modern medicine.

Part of the reason why public health gets so little attention in the media and even in project funding is that it has an image problem. I mean… what is more exciting, neurosurgery or building a well for clean water? Same can be said about latest cancer treatments and smoking prevention programs.

As a result I think we should all be responsible to educate ourselves and become more aware of the underlying causes to these pressing problems before we go overseas. My intent for this blog was purely for fun (well I guess it is part of our course…), but I really want to bring to light the importance of having a public health focus when taking your projects abroad. The problem might be medical but there are many other issues that need to be solved in order to resolve the problem. Intervention programs that are purely medical in nature fail to make any differences, and are a huge waste of time and energy, as the disease will keep coming back. This is the basis for short-term medical work, and while it would be interesting to give sight to someone by removing their cataracts, or cure them of malaria, the best help that you can give them is from educating yourself first.

Voluntourism has taken hold in western culture with students and professionals taking time to travel to foreign countries to provide “aid” in some form or another. People do this for various reasons but almost always the desired end product is the self satisfaction of having helped someone else in need. However, often times these volunteers aren’t helping as much as they would like to believe, in fact, sometimes they even undermine the ability for their host country to become self-sufficient from this type of “aid” in the future.
I had the opportunity to see Bill Clinton speak last May about his recent philanthropic work in Haiti. He spoke fondly of his time in Haiti and described the Haitian people as strong and with a proud culture full of ideas. He went on to say how the response received to the disaster by Americans and Canadians was incredible, with so many people donating money and time to this country in a time of great need.
However, President Clinton went on to say that despite all of the time and money given, it wasn’t enough. No, if we are truly to “re-build” Haiti it would require something that many voluntourists tend to leave in their home countries; open ears. Haiti needs to be built from the ground up with the Haitian people making the decisions as to how their country should be run.
Often volunteers go abroad with service programs only to be part of a system that unknowingly becomes a permanent crutch for the problems rather than a long term sustainable solution. I don’t believe that anyone is at fault for how foreign aid came to be this way as it is a by-product of a lot of factors in our home countries from budget constraints, media coverage to the impatient but understandable desire to want results “now”. But, if we are to truly help countries rebuild then we need to set our sights on the horizon rather than at our feet. Sure, sometimes when a countries infrastructure isn’t well established to handle some disasters it is good to give what I call “band-aid aid” to help alleviate the stress on the current civic resources but in places with no resources and no infrastructure then all the band-aid aid in the world won’t make a difference until a solid foundation is in place. In order for countries, like Haiti, to do this they don’t need a helping hand, they need partners who can commit resources and time to long term solutions.

Thank you for taking the time to read this, I look forward to questions or comments. Right now I’d like to ask what you think is the best way to go about achieving these long term solutions with these countries.

How can we help establish a framework for self-sufficiency from foreign aid?