God, AIDS, Africa & HOPE

pensées of a Catholic priest

Asking hard questions

Looking at the social-economic & political consequences worldwide of the Russian attack on Ukraine, there comes a point, where the removal of Putin by all means possible and any means necessary must be ethically discussed.

The UN writes about the global impact of the war in Ukraine:

“The war in Ukraine, in all its dimensions, is producing alarming cascading effects to a world economy already battered by COVID-19 and climate change, with particularly dramatic impacts on developing countries. Recent projections by UNCTAD estimate that the world economy will be a full percentage point
of GDP growth lower than expected 1due to the war, which is severely disrupting already tight food, energy, and financial markets. Ukraine and the Russian Federation are among the world’s breadbaskets.
They provide around 30 per cent of the world’s wheat and barley, one-fifth of its maize, and over half of its sunflower oil2. At the same time, the Russian Federation is the world’s top natural gas exporter, and second-largest oil exporter. Together, neighbouring Belarus and the Russian Federation also export around a fifth of the world’s fertilizers.”

The world is factually a global village and the digitalisation has contributed strongly to interconnect the economies. This means that the unfolding war will bring not only hardship, but also hunger and additional poverty, and with it premature dying of people worldwide.

The full report of the UN titled “Global impact of war in Ukraine on food, energy and finance systems” is available here

Besides looking at the ethical possibility to remove a leader violating with his actions the dignity of millions of people, the current situation has also made it very clear again, that the UN mechanisms, created after the second world war, are not carrying any more the weight needed to send a clear-cut message to those violating international laws and committing war crimes without even making the attempt to hide it.

Looking at other challenges like energy needs and climate change it becomes, especially after Covid-19 and now the attack of Russia on Ukraine crystal clear, that human mankind has to change tune if it wants to survive as the human race. We are not essential to the universe nor to our planet; if we want to live and thrive and create a future for the next generations in peace and dignity, we better get our acts together.

Looking into our world with the mounting numbers of fake news and outright lies, of unashamed violence and exploitation, those ethical questions of how to respond need a new reflection and answer for our time. Philosophers and religious institutions are challenged to come up with guidelines when it comes to political and social actions determining the future of humanity and the human race on this planet.

And to clarify: No, the war in Europe is not really special, as war governs constantly parts of the world. But I believe that suddenly also Europe woke up to this truth and after Covid-19 there is a kind of sensitivity towards challenges. People have woken up to think the unthinkable – a good moment in time to push for deeper reflections.

Filed under: Politics and Society, Reflection, Religion and Ethics, Society and living environment, Uncategorized, , , , , , ,

The vaccine greed

The human race, encountering an enemy small but quite powerful, shows in our days that despite all advances in organising itself in various forms and shapes and with the help of modern technology it fails to act with integrity and common sense.

While it is amazing how fast global research and cooperation has brought powerful weapons in the form of vaccines to the forefront, distribution shows that humans are the worst enemy of humans.
We all know and currently experience that lockdowns, border closings can slow down the onslaught of the virus, but it can’t stop it, and it certainly can’t stop mutations to occur which would make beating the pandemic more difficult because of the changes the virus undergoes.

Common sense would dictate to stop the mutated virus in the track and to avoid the dissemination of a more difficult to beat virus mutant, in our current case the mutations which occur in Great Britain, South Africa and most probably Brazil. Vaccinations in these countries to get rid of dangerous mutations should be the first price while also starting the vaccination drive in all other countries. It would benefit the human race in its entirety.

What we see instead is the run of rich countries to get the hands of as many vaccines as possible, determined to only look for themselves first and then the rest of the world. Looking at the global village and acting as one human race against the virus is not on the agenda – the gaps between rich and poor are widened and the failure to act towards the common good of humanity are thrown out of the window.

We also see the greed for profit determining sales and contracts and countries and companies are not ashamed to close deals which will prolong the suffering of others. Vaccines against HPV and medications against HIV are already written into the history of prolonged and unnecessary suffering born out of profit and greed.

Human mankind prides itself with the ability to think and reflect, to act ethically and after considerations of consequences. That is our advantage looking at all other creatures around us. We already in the process of failing this advantage in the questions of climate change and environment. Organised religion which should be guardians of such ethics and moral considerations are in current times either mostly busy with themselves or slipped into battlefields of ideologies or politics.

Covid-19 has laid bare the fault lines of societies – we should make sure that the way out of the pandemic tells a positive story of humanity standing up to the challenge in a reflective, decent and meaningful way having the global village and all its citizens in sight.

Filed under: Africa, Politics and Society, Reflection, Society and living environment, Uncategorized, , , , , , , , ,

Why preventing a second Trump term might be a global necessity

Elections are national affairs and the saying goes that national affairs remain national. Nations insist on it; especially for totalitarian governments it is a happily used tool to defend actions against their own citizens which don’t match human rights or human decencies. And under normal circumstances elections are indeed a national affair when free and fair. But there are exemption of the rule and the November elections are falling clearly cut out under the exemption.
Why?
The reasons are divers of nature, but to name a few:

Environment: in our global connected we can’t afford any delay in changing our attitude towards climate change. The refusal of the US American President to come to the table has consequences which are far beyond national affairs. Environment is not national any more.

World Peace: The unilateral withdrawal from the deal with Iran regarding nuclear weapons is a clear sign, that international contracts are at liberty to be broken for no valid reason. We see already in Boris Johnson and the EU treaty a follower. Peace between countries is not national, but a global issue in our inter-connected world.

Truth and lies: In a world battling with the fall-out of social media imperia, which have changed the dynamics of every days’ life for almost all connected via internet, promoting obvious lies and so changing a narrative as one goes along in dramatic fashion is poison for the global village. It is an international concern if and when the boundaries between facts and distortion of magnitude becomes the new norm and is copied around the world.

Racism: The human race has come to a point where there is no justification any more for racism, white domination or the promotion of white genes as “good ones” – defending and standing for an artificial concept which has brought hurt, pain, suffering and injustice in the past is against global human and civil rights and no national affair any more.

Gender Equality: Fighting a womaniser is part of a fight for human rights, which are universal. Using and abusing women and young adolescents or making friend with people who do so – and even defending such people is a no-go. Leader of democratic societies have to be on the right side of life, when it comes to this topic. The #metoo wave has provided the clearest indication, that macho behaviour with disregard to women is no national affair any more.

Fascism: History has taught us where this leads to in a society and in a country: a leader, worshipped by followers cult-like and appointments to positions serving society with the only criteria “blind loyalty”  and inflated by pseudo-religious blessings, all before mentioned items are magnified. Being one of the most powerful countries in the world, such tendencies would be a danger beyond “America first”.

The question of Trump is not a question of party politics any more, it is not about different ways to find a way forward in a complex world. The question of Trump goes deeper and touches on core values of the human race, Trump  becomes more and more an ethical problem as he is not a leader of any small country hardly noticed in world politics but a major role player in global affairs.

The people of the USA have the right to abolish their dream of “of the people for the people”; they have the right to change their experience of democracy to whatever governmental form they wish, but in the times of global connectivity the question of environment and the value of truth as well as the abolishment of racism and inequality in all forms are not national items any more. It has become an ethical question that countries of leadership in the global village must be held to higher standards than others.

Trump has also become a symbol of a world system exposed and rattled by a digital future just beginning with social media and information exchange around the world almost in real time – nowhere to hide any more. His twitter account shows the ugly face of an unrestrained white dominant reality insisting of keeping the world as it has been.
Trump also has exposed that human mankind is not that far advanced as most of us thought we are – lies and conspiracy theories find fertile ground in so many people who feel overwhelmed with the new brave world entered by the digital revolution. So maybe a one-term presidency has the benefit of exposing the lack of human development and taught us a lesson needed.

But now we are at a point where the balance of benefit and disadvantage shifts, not only for the US American people but for the global village. Time to keep things in check – and for the sake of humanity, for the sake of the planet, for the sake of the future of the human race on this planet to avoid a second term by all reasonable means possible.

 

Filed under: General, Politics and Society, Reflection, Society and living environment, Uncategorized, , , , , , , , , , , ,

A plastic bag with blood

Driving up the West-coast Road and listening to the news my thoughts kept swirling around one of the news reporting of the murder of 4 year-old Iyapha Yamile from Khayelitsha, found in a plastic bag close to her home early Monday morning. The reporter covering the case reported further of four suspects aged between 20 and 30 years old being arrested under the suspicion of this murder. I try to imagine what a person or a group of people could drive to murder a 4-year-old child – somehow it seems to me that the young age of the victim symbolizes how  sick society has become where murder or attempted murder is part of the daily local news.

The four-year old is only one of so many babies and children being killed and murdered on a weekly base – and for me, this mirrors the state of affair this country is in in the moment. If all the failed politics does not wake us up on the seriousness of trouble South Africa is in, the amount of murder, killings for gain or political reasons, the thousand of rapes and the destitute of people trying to make a living through crime should give us the wake up call we need to listen to.

We are living in a sick and hurt society – and what is needed are not revolutions or leaders still in combat mode and struggle mood but those who are ethical and concerned to heal the divide, to acknowledge the hurt, to see the disadvantaged, to listen to those feeling left behind and therefore to shine as an example of moral and ethical leadership.
If there is need for a radical economic transformation then it is radical in love, compassion and attention to detail, economic in a way, resources are used and the result must be the transformation of hearts and minds with an adequate education system and real chances to achieve a decent life without the tools of bribes, corruption or bullying through the ranks.

Let’s add honesty and leading by example – South Africa could then shine again as an example in the global village that there is a way to learn from the past, tackle the presence and achieve a future for all in an honest and human way.

 

Filed under: Africa, General, Politics and Society, Reflection, Society and living environment, South Africa, Uncategorized, , , , , , , , , ,

Moral responsibilities to disclose your HIV status?

Moral responsibilities to disclose your HIV status to partners aren’t so clear-cut

By Bridget Haire

Bridget Haire is a lecturer in ethics, HIV prevention at UNSW Australia.
This article was originally published on The Conversation. Read the original article.

Sexual ethics is an area prone to strongly felt moral intuitions. We saw this play out in the good, bad and sometimes ugly commentary following Charlie Sheen’s public disclosure of his HIV status. But just how much disclosure is it reasonable to expect from a sex partner, particularly if that relationship isn’t a serious and committed one?
Common morality
There is a “common morality” precept that for sex to be truly consensual, sexual partners need to disclose certain facts to their intended partner. This includes information about sexually transmissible infections, and whether the person is in a committed (supposedly) exclusive relationship such as a marriage. Identity is also relevant. It’s generally considered wrong (and often a crime) to have sexual relations with someone by means of deception such as impersonation.
Withholding material facts or deceiving a sexual partner deprives a partner of making an informed choice about whether or not to engage in sex, given the particular social and health contexts that apply. If consent to sex was dependent on an intentional deception, it was coerced rather than freely given. This “common morality” precept is also upheld from a sexual rights perspective. This decrees that every person has the right to freedom and to protection from harm, such as those harms that accrue from coerced sex.
But there are exceptions
These principles appear fairly straightforward but can become vexed when there is risk for the person disclosing, or it’s unclear whether the facts themselves require disclosure. Consider instances where transgendered people may seek to “pass” as their non-birth gender to a sexual partner. Under the sexual rights framework, all people have a right to non-discrimination and to enjoy fundamental rights and freedoms on an equal basis to others. These fundamental freedoms include the right to sexual pleasure. If the intended sexual partner of a trans person is not accepting of transgender concepts and is entrenched in gender binaries, he or she may react to disclosure by rejection or even violence. Arguably then, it may be reasonable not to disclose transgender status given that it could involve serious risk, foreclose the possibility of sexual pleasure and expose the disclosing person to discriminatory hostility.
From the condom code to negotiated safety
When HIV first erupted in the 1980s, gay communities emphasised condoms as a universal precaution, rather than relying on the disclosure of HIV status, which was not always known.
The condom code of the 1980s was also a community-building strategy that recognised the importance of sex for gay men who had fought to have laws criminalising gay sex removed. The stigma and discrimination that had been associated with homosexuality transformed into gay liberation and pride. The condom code emphasised mutual protection rather than a division along the lines of HIV status. This avoided some of the perils of HIV stigma at a time when connection and support were of critical importance in order to care for the sick. As the epidemic matured and treatment options developed from marginally effective drugs with difficult side effects to the highly effective and well-tolerated combination therapies used today, prevention responses also evolved. From the early 1990s, gay men in couples began to make strategic use of HIV testing to determine whether or not they needed to use condoms with each other. This strategy, dubbed “negotiated safety”, was one of several ways to reduce HIV risk that involved testing. Now, HIV treatment can reduce one’s viral load to undetectable levels and reduce HIV transmission to partners. This has raised questions about whether people with undetectable viral loads can consider themselves uninfectious, and whether they are legally or morally compelled to disclose their status to partners. Interestingly, some public health laws such as the New South Wales Public Health Act require disclosure. But taking “reasonable precautions” against transmitting the infection is cited as a defence. Whether or not such “precautions” may include maintaining an undetectable viral load, as distinct from using a condom, has not been tested.
Disclosing HIV status
At the moral level, does a person with HIV have a duty to disclose her or his status to a sex partner? That depends. While sex is a physically intimate act, sexual relationships have different levels of depth and intensity, ranging from the most seriously committed to the casual and transient. Duties to sexual partners must therefore sit on a gradient. Within the most trusting and committed relationships, non-disclosure of a serious infection such as HIV would undermine the intimacy of the partnership. In casual sex situations, however, HIV disclosure may not be morally required (though in many Australian states it remains legally required), so long as some form of safe sex is practised. Some communities have long recognised that using a condom could discharge the responsibility to disclose. Arguably, maintaining an undetectable viral load could also be seen as adequate, particularly if combined with further risk-reduction measures such as strategic positioning (adopting the receptive role during unprotected sex). With the many and varied relationships that fall somewhere between the two poles, degrees of trust need to be negotiated, and not assumed. All people have duties to their sexual partners regardless of their HIV status and all people have a responsibility to be moral actors in a sexual community. Stigmatising and rejecting sexual partners on the basis of an HIV status needs to be recognised as a moral wrong that works against creating a culture where HIV can be discussed freely and without fear. The response to Charlie Sheen’s announcement of his HIV status demonstrates we have a long way to go before banishing the discriminatory and offensive reactions to HIV-positive people. It’s time to recognise the role that every sexual actor plays in creating a culture where sex is safe for all

Filed under: General, HIV and AIDS, HIV Prevention, HIV Treatment, Medical and Research, Reflection, Religion and Ethics, Society and living environment, , , , , , , , , , , , , , , , , , , , , ,

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