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Bibliographical References
• Anderson, M. (1999). Do not harm: how aid can support peace or war.
Colorado: Lynne Rienner Publishers.
• Cahill, K. (2003). Emergency Relief Operations. New York: Fordham University
Press and the Center for International Health and Cooperation.
• Janz, M. & Slead, J. (2000). Complex Humanitarian Emergencies: Lessons
from Practitioners. California: World Vision International.
• Declaration of the Rights of the Child http://www.cirp.org/library/ethics/
UN-declaration/
• International Federation of Red Cross and Red Crescent Societies: The Code of
Conduct http://www.ifrc.org/publicat/conduct/code.asp
• Lanham, M.(1998). Hard Choices: Moral dilemmas in humanitarian
intervention. Maryland: Rowman and Littlefield.
• Lautze, S., (1997), Saving Lives and Livelihoods: The Fundamentals of a
Livelihoods’ Strategy, Medford, MA: Feinstein International Famine Center.
• The Sphere Project: Humanitarian Charter and Minimum Standards in Disaster
Response. (2008) Oxford, UK: Oxfam Publishing.
authorities. Even though the aid organization left after
only a few days, their presence created a long-lasting
feeling of unease towards the local leadership.
Notice also, in the feeding of the 5,000, Jesus himself
asks the question: Where shall we buy bread for these
people to eat? Yes! The one who would have the answer
is asking the question! Too often, we indulge in arrogance
by assuming we know the answers. There are
many complex questions that need to be asked both now
and during this still-unfolding humanitarian catastrophe.
Only if we engage those who are having the problems will
we be able to find true solutions.
Years ago during a large flood, I observed a response
team of army engineers trying to build a road across a
swamp after the bridge had been destroyed. Endless
effort and thousands of dollars were invested. In the
meantime, just several hundred meters beyond their
work I saw a small truck drive across the swamp. The
locals had already built a pathway and they were using
it! The engineers had not bothered to look around
or ask questions. Simple questions such as: To whom,
where, why, what, when and how should we provide help?
asked to local authorities or well-established aid agencies
may save time, effort, and even the lives of humanitarian
workers.
This was illustrated during an emergency in Central
America when an independent aid organization did
food distribution very close to our orderly distribution
center. Their well-meant effort created riots in the community
which eventually forced us all to move out for
fear of our lives.
Recently, just a couple of weeks ago in Haiti, I witnessed
a dramatic confrontation between a humanitarian
worker and a group of impromptu aid volunteers
who had brought a truckload of baby powder formula
to feed a number of babies in a camp. Even a novice
worker in the humanitarian industry should know that
breastfeeding mothers must not be given baby formula
to feed their babies; during the time it takes to use up
the supply of formula, the mother’s capability of breastfeeding
will also dry up, thus condemning the child to
die of starvation. Before setting off to help in Haiti (or if
already there) we must do our homework and ask necessary
questions.
Before feeding a crowd that may have actually been
more than 10,000, Jesus had them sit down on the
grass and divide into small groups. Jesus made sure
things were organized, especially by directing the aid
providers to take specific actions. The fourth question
that big and small NGOs, agencies, faith groups, and
impromptu relief groups working in Haiti need to ask is:
How can we assure that our relief efforts will enhance the
already organized relief efforts of the greater humanitarian
industry and the local networks, rather than discredit,
harm, or overwhelm them?
Many years ago, I saw a faith-based aid team bring
relief to victims of an earthquake; however, they sadly
chose to give only to those affiliated with their faith.
After almost 33 years, I still find acquaintances who remember
this event with bitterness.
On another occasion, I saw a team of independent
relief workers build a small number of very nice transition
homes right beside the project of a much larger
NGO that was struggling to build a much larger number
of more basic transition homes that would serve to
benefit a much larger number of families. The recipients
of the homes from the larger NGO were unhappy
when they saw nicer homes built by the smaller NGO.
These examples illustrate that good work done in an
un-thoughtful and with an un-synchronized approach can
actually do more harm than good. It is possible that during
this summer vacation, an army of spontaneous aid
workers will take advantage of their time off and travel
to Haiti to provide help, and unwittingly, with their
well-meant effort, cause the ongoing organized effort
to be hindered, weakened, or discredited.
Lastly, in the account of feeding the 5,000, after relief
food was given, Jesus made sure that cleanup took
place for the obvious purposes of respect for the social
and physical environment, as well as accountability. The
most difficult question posed to any organization working
(or intending to work) in Haiti will be: What legacy
will we leave behind? There are only two possibilities: a
messy, weakened, and wasteful site or an empowered,
self-sustaining, and dignified Haitian society. •
Duarte is a leader at the International Baptist Church in
Costa Rica and the Regional Humanitarian Affairs
Advisor for Latin America and the Caribbean for World
Vision International.
12 | Highlights 05/2010