In my area of the world, grandparents, elders, and all those who hold by their tradition to watch nature's cycles closely- as if our lives depend on them- have mostly noticed the departure of migratory birds South for the winter. South into the waiting arms of one of the 21st centuries greatest environmental disasters. Where will the birds land and what will they eat while the sea (back to normal according to BP) still contains tons of oil beneath its inviting and deceiving surface?
Scientists and those who have lived in coastal areas all their life fear that because of this spill, the sea is dying from the bottom up. As oil sinks to the bottom of the ocean, it kills the microplankton, bacterial cultures, and endless and diverse forms of life which sustain the ocean as we know it-- and the ocean sustains human life as we know it. Even before this disaster, the ocean was in terrible trouble. When the fish are so polluted they can barely even survive living in these water I wonder what the people of the coasts will eat? When the plankton and seaweed affected by this spill die and stop breathing oxygen into our planet I wonder if people will breathe as clearly as they once did? And what of the polluted waters, the rashes, the toxins already found in Americans' blood who are unfortunate enough to live in what was once paradise?
When are we as a society going to get serious about not just stopping the damage we are causing to the sustainer of our lives and very existance, our mother Earth, and actually begin to repair the damage we have already done?
Saturday, November 27, 2010
Tuesday, October 5, 2010
Education for Peace
This past few weeks in Waterloo Region we've been celebrating International Days of Peace and Non violence. These activities have been brought together by community organisations who wish to recognise the importance of creating peace in the world through celebrations, fundraising, and sharing teachings on peace and non violence. The dates were chosen because September 21st is the International day of Peace and October 2nd, the International day for non violence; both which are globally recognised events celebrated around the world. I was particularly touched by the Equinox celebration at the Conscious Traveler, where First Nations teachers and musicians from all backgrounds shared messages of universal love and awakening. It was a very powerful experience.
I wanted to take this time after the success of these events to reflect on the importance of education for peace. One of the Elders at the Equinox celebration shared with us his understanding that as one person turns towards a life of conscious living in love and peacefulness, everyone around them is impacted in a ripple effect that spreads from individual to community to nation. We have so few examples in North America of people truly walking every step of their path in peace and love that this teaching is a difficult one to understand for those who have not been blessed as I have to witness and learn from such Conscious travelers, if I may borrow the term here. So let me share my understanding of what I believe is the gift of education for peace.
One of my former teachers at Wilfrid Laurier University, professor Adam Davidson Harden (the same Davidson-Harden of adamdavidsonharden.blogspot.com) shares that his understanding of the challenge of education for peace is its essential aim to teach empathy for others, even globally remote others, as key to changing a cultural awareness away from violence towards the pursuit of peace. While I agree with this key point, I also want to expand on it. As we come to a critical awareness of our essential social-economic locations in a globalised world in fact what we remember is not only our empathy for others, but also our obligations towards others. Education helps us to realise that we are in no way socially isolated from remote others, but in fact intimately connected through the increasingly globalised world of economic trade. In fact, many of our relationships to seemingly remote others, upon analysis, are relations that are being built by forces which seem beyond our control, and that are so central to our lives that they become in fact invisible to us, and hide our interdependency as human beings to even the most poor and isolated of this world. At the same time, the capitalist and conservative political system feeds to us this myth of "independence" and "individual achievement" saying that to be succesful in this world, we must attain our goals through our sole and lonely efforts. Upon closer inspection that education for peace affords us, this cultural myth falls away as a mere lie at best, and at worst, a deception intended on the silencing of the role others have played in our lives to sustain us in order so that their efforts and labours can be more easily devalued and exploited. This is most easily understood through the example of food.
Food is an obvious necessity to human life and without it we die. Let's take the example of just one meal, breakfast. Living in Canada today, I decide that I will drink a cup of coffee, eat a banana, before running to a high-business powered meetings all morning long, celebrating the values of what my independence and individual hard work has brought me. My coffee and my bananas are most likely from Central America, produced by under-paid and non-land owning farmers who work at the pay of international corporations that own the mono-cultured land the Indigenous people once lived on. The monoculture agrriculture has lead to the degradation of the soil and water of the village that this particular banana is from, like so many other rural areas in Central America. The lack of land ownership means that the rural poor do not produce their own food, but must instead buy food from the hands of the same corporations that defend their right to use highly toxic chemicals for pesticides that have been put under international bans. These chemicals have been causing miscarraiges and disfigured births since the 1970s when they first started to be used-- in fact the case of international corporations such as Dole using banned chemicals is so old and well known to the "left" community that when I brought it up to one of my teachers as a point we needed to spread education on, he said "Really? We were advocating for a ban on Dole back in the 70s". But with the advent of increasing free-trade agreements that have been one of the hallmarks of globalisation, these bananas can get to Canadian markets easier than ever before.
Now let's imagine that I didn't make the coffee myself, but I bought it with the banana at a cafe. The young woman who is most statistically likely to sell me my coffee and banana in the new economy of our globalised era, is one of the many non-unionised, part-time, contract workers paid at minimum wage. She will not receive any kind of benefits from her employer and her job security is non-existant. This type of labour, especially in the service industry, is statistically on the rise in Canada and directly linked to the rise in dominance of a very few corporations who control the global access to food in the world; as global corporations come to control the ownership and distribution of food, the power of labour is degraded to a marginalised employment characterised by instability and low pay. This type of labour has been coined "McJobs" and are a characteristic of the changing face of the labour market in Canada and around the world and as you may have guessed, it does not represent a change for the better for so called unskilled labourers looking for work.
With this expanding understanding that education for peace brings us, a mindful individual who has began to understand the shape of the global forces within which his or her daily actions are operating is left with many questions. First, as Davidson-Harden suggests, he or she may be motivated with empathy for the plight of the plantation worker, whose underpaid labours have brought us in North America our sustenance of bananas and coffee at the expense of not only the worker's right livlihood, but also, at the expense of his or her entire community, through the degradation of water and soil that monoculture crops result in; and that is even without accounting for the emotional, physical, and economic cost of the illegal chemicals which disfigure children, blind and burn plantation workers, and cause miscarriages. I propose a second and equally appropriate response: that as people begin to understand their essential inter-dependence on the labours and efforts of others for even the most basic sustenance of our day-to-day lives that we become motivated also by our newly awakened sense of obligation to those whose lives enrich our own. It is time, as the Aboriginal Elder reminded us at the Equinox celebration, to cease being mere recipients of the blessings of bounty Mother Earth and her peoples have brought us, and to become active caretakers for the continued sustenance of both these groups.
The power of such a statement is profound and requires reflection before its many aspects can become clear. First, it represents a shift in understanding away from the North American ideal of individual achievement and towards a more accurate understanding of how the world actually works, where we come to understand that even the most basic elements of individual human survival depend upon the generous contributions and hard work of diverse others (including a functional ecosystem). This understanding of our essential human condition enables us to challenge policies that debase and degrade people and the environment through the powerful tool of simple recognition. This recognition of the contribution of others also implies that the people and the environment who provides for us deserve to be respected in order for such contributions to be sustained long into the future. Such recognition enables us to imagine the world in a new way and imagine solutions to global problems in a new way. Suddenly, the isolation and alienation many feel as North Americans fades away as we come to see that every aspect of our lives touches other peoples lives and is sustained by others. We are able to imagine new ways of being inter-dependent together rather than the current system of exploitation, degradation and silencing of the voices of those who bring us our daily bread.
I wanted to take this time after the success of these events to reflect on the importance of education for peace. One of the Elders at the Equinox celebration shared with us his understanding that as one person turns towards a life of conscious living in love and peacefulness, everyone around them is impacted in a ripple effect that spreads from individual to community to nation. We have so few examples in North America of people truly walking every step of their path in peace and love that this teaching is a difficult one to understand for those who have not been blessed as I have to witness and learn from such Conscious travelers, if I may borrow the term here. So let me share my understanding of what I believe is the gift of education for peace.
One of my former teachers at Wilfrid Laurier University, professor Adam Davidson Harden (the same Davidson-Harden of adamdavidsonharden.blogspot.com) shares that his understanding of the challenge of education for peace is its essential aim to teach empathy for others, even globally remote others, as key to changing a cultural awareness away from violence towards the pursuit of peace. While I agree with this key point, I also want to expand on it. As we come to a critical awareness of our essential social-economic locations in a globalised world in fact what we remember is not only our empathy for others, but also our obligations towards others. Education helps us to realise that we are in no way socially isolated from remote others, but in fact intimately connected through the increasingly globalised world of economic trade. In fact, many of our relationships to seemingly remote others, upon analysis, are relations that are being built by forces which seem beyond our control, and that are so central to our lives that they become in fact invisible to us, and hide our interdependency as human beings to even the most poor and isolated of this world. At the same time, the capitalist and conservative political system feeds to us this myth of "independence" and "individual achievement" saying that to be succesful in this world, we must attain our goals through our sole and lonely efforts. Upon closer inspection that education for peace affords us, this cultural myth falls away as a mere lie at best, and at worst, a deception intended on the silencing of the role others have played in our lives to sustain us in order so that their efforts and labours can be more easily devalued and exploited. This is most easily understood through the example of food.
Food is an obvious necessity to human life and without it we die. Let's take the example of just one meal, breakfast. Living in Canada today, I decide that I will drink a cup of coffee, eat a banana, before running to a high-business powered meetings all morning long, celebrating the values of what my independence and individual hard work has brought me. My coffee and my bananas are most likely from Central America, produced by under-paid and non-land owning farmers who work at the pay of international corporations that own the mono-cultured land the Indigenous people once lived on. The monoculture agrriculture has lead to the degradation of the soil and water of the village that this particular banana is from, like so many other rural areas in Central America. The lack of land ownership means that the rural poor do not produce their own food, but must instead buy food from the hands of the same corporations that defend their right to use highly toxic chemicals for pesticides that have been put under international bans. These chemicals have been causing miscarraiges and disfigured births since the 1970s when they first started to be used-- in fact the case of international corporations such as Dole using banned chemicals is so old and well known to the "left" community that when I brought it up to one of my teachers as a point we needed to spread education on, he said "Really? We were advocating for a ban on Dole back in the 70s". But with the advent of increasing free-trade agreements that have been one of the hallmarks of globalisation, these bananas can get to Canadian markets easier than ever before.
Now let's imagine that I didn't make the coffee myself, but I bought it with the banana at a cafe. The young woman who is most statistically likely to sell me my coffee and banana in the new economy of our globalised era, is one of the many non-unionised, part-time, contract workers paid at minimum wage. She will not receive any kind of benefits from her employer and her job security is non-existant. This type of labour, especially in the service industry, is statistically on the rise in Canada and directly linked to the rise in dominance of a very few corporations who control the global access to food in the world; as global corporations come to control the ownership and distribution of food, the power of labour is degraded to a marginalised employment characterised by instability and low pay. This type of labour has been coined "McJobs" and are a characteristic of the changing face of the labour market in Canada and around the world and as you may have guessed, it does not represent a change for the better for so called unskilled labourers looking for work.
With this expanding understanding that education for peace brings us, a mindful individual who has began to understand the shape of the global forces within which his or her daily actions are operating is left with many questions. First, as Davidson-Harden suggests, he or she may be motivated with empathy for the plight of the plantation worker, whose underpaid labours have brought us in North America our sustenance of bananas and coffee at the expense of not only the worker's right livlihood, but also, at the expense of his or her entire community, through the degradation of water and soil that monoculture crops result in; and that is even without accounting for the emotional, physical, and economic cost of the illegal chemicals which disfigure children, blind and burn plantation workers, and cause miscarriages. I propose a second and equally appropriate response: that as people begin to understand their essential inter-dependence on the labours and efforts of others for even the most basic sustenance of our day-to-day lives that we become motivated also by our newly awakened sense of obligation to those whose lives enrich our own. It is time, as the Aboriginal Elder reminded us at the Equinox celebration, to cease being mere recipients of the blessings of bounty Mother Earth and her peoples have brought us, and to become active caretakers for the continued sustenance of both these groups.
The power of such a statement is profound and requires reflection before its many aspects can become clear. First, it represents a shift in understanding away from the North American ideal of individual achievement and towards a more accurate understanding of how the world actually works, where we come to understand that even the most basic elements of individual human survival depend upon the generous contributions and hard work of diverse others (including a functional ecosystem). This understanding of our essential human condition enables us to challenge policies that debase and degrade people and the environment through the powerful tool of simple recognition. This recognition of the contribution of others also implies that the people and the environment who provides for us deserve to be respected in order for such contributions to be sustained long into the future. Such recognition enables us to imagine the world in a new way and imagine solutions to global problems in a new way. Suddenly, the isolation and alienation many feel as North Americans fades away as we come to see that every aspect of our lives touches other peoples lives and is sustained by others. We are able to imagine new ways of being inter-dependent together rather than the current system of exploitation, degradation and silencing of the voices of those who bring us our daily bread.
Tuesday, February 23, 2010
Haiti Fundraiser
Well like so many Canadians myself and my community are trying to do so much to help Haiti!
Brighton Yards Housing Cooperative has invited me to help them organise a multicultural fundraiser for Haiti, the Spirit has moved and the artists who have generously donated their time are incredible rising stars!
Up and coming hip-hop artist Little Shane is bringing years of indie experience to performing and MCing the event, while the shining new talent of Air Blaq and Far from Rich joining us means our audience will meet the new rising stars of such diverse genres as hip hop and folk. With such talented artists donating their time, this is not an event to miss! Multicultural diversity is the theme of this fundraiser, with Aboriginal dancers and singers also joining us in the mix with folk bands and reggae artists to round the day out. With food and vendors, there’s something for everyone at this event.
Come join us this Saturday February 27th, at First United Church in uptown Waterloo, 16 William Street from 1PM until 9PM and meet the new rising stars Kitchener Waterloo and the surrounding area has nurtured.
Tickets are only $5 per family and no one who is unable to pay will be turned away! Additional giving opportunities will be available at the event to support established non profits of World Vision, the Red Cross, Rooftops Canada, and King’s Kids orphanage.
So come out, meet all the talent K.W. has to offer and show your support to the people of Haiti!
Brighton Yards Housing Cooperative has invited me to help them organise a multicultural fundraiser for Haiti, the Spirit has moved and the artists who have generously donated their time are incredible rising stars!
Up and coming hip-hop artist Little Shane is bringing years of indie experience to performing and MCing the event, while the shining new talent of Air Blaq and Far from Rich joining us means our audience will meet the new rising stars of such diverse genres as hip hop and folk. With such talented artists donating their time, this is not an event to miss! Multicultural diversity is the theme of this fundraiser, with Aboriginal dancers and singers also joining us in the mix with folk bands and reggae artists to round the day out. With food and vendors, there’s something for everyone at this event.
Come join us this Saturday February 27th, at First United Church in uptown Waterloo, 16 William Street from 1PM until 9PM and meet the new rising stars Kitchener Waterloo and the surrounding area has nurtured.
Tickets are only $5 per family and no one who is unable to pay will be turned away! Additional giving opportunities will be available at the event to support established non profits of World Vision, the Red Cross, Rooftops Canada, and King’s Kids orphanage.
So come out, meet all the talent K.W. has to offer and show your support to the people of Haiti!
Monday, February 15, 2010
Haiti disaster
I've actually been unable to write about the disaster in Haiti thus far.
It's too personal, too excrutiating, too deeply painful to write about.
I lived in a small rural community Haiti for a year when I was just out of high school, volunteering in a youth service and learning opportunity with Mennonite Central Committee. It is difficult to describe the impact that this had on me as a young adult, confronted with both the challenges and the resilience of the Haitian people. It gave me an opportunity to see with my own eyes what it meant to live in a failed state; inadequate police protection, overuse of force when the police were present, and terrible human rights violations because of these two things.
It also gave me a first-hand view into why the pursuit of human security is so essential; pursuing human security is the recognition that true peace is more than the absence of war. Without adequate food, without clean water, wihtout basic freedom from arbitrary arrest-- the population lives in fear and disruption that threatens at any moment to erupt into civil unrest.
This is the context for the disaster in Haiti. Already, people did not have enough to eat. Already, the majority of the population did not have access to clean drinking water. Already, the health care system was straining and threatening to crumble. And then- this. This disaster that left more than a million people homeless and more than two hundred thousand dead.
Why so many deaths? Why so many homeless in such a small country? Surely the Asian Tsunami of 2004 was, according to scientific analysis, a larger-scale natural disaster?
These are the questions in Haitians minds, and in the minds of Canadians as well.
Unfortunately, this question has an answer.
The disaster in Haiti was so wide spread percisely because of those pre-existing conditions I described. And especially, it was so wide-spread because of the inadequate, crumbling, and dilapitated homes (if people were lucky enough to have a home and not a shack built out of scraps).
I honestly saw houses that were built out of cardboard and not even taped together. The different pieces of the scraps of materials people found simply leaned together.
There was no way Haiti was equipped to deal with this earthquake.
Let's continue to respond in every way we can.
It's too personal, too excrutiating, too deeply painful to write about.
I lived in a small rural community Haiti for a year when I was just out of high school, volunteering in a youth service and learning opportunity with Mennonite Central Committee. It is difficult to describe the impact that this had on me as a young adult, confronted with both the challenges and the resilience of the Haitian people. It gave me an opportunity to see with my own eyes what it meant to live in a failed state; inadequate police protection, overuse of force when the police were present, and terrible human rights violations because of these two things.
It also gave me a first-hand view into why the pursuit of human security is so essential; pursuing human security is the recognition that true peace is more than the absence of war. Without adequate food, without clean water, wihtout basic freedom from arbitrary arrest-- the population lives in fear and disruption that threatens at any moment to erupt into civil unrest.
This is the context for the disaster in Haiti. Already, people did not have enough to eat. Already, the majority of the population did not have access to clean drinking water. Already, the health care system was straining and threatening to crumble. And then- this. This disaster that left more than a million people homeless and more than two hundred thousand dead.
Why so many deaths? Why so many homeless in such a small country? Surely the Asian Tsunami of 2004 was, according to scientific analysis, a larger-scale natural disaster?
These are the questions in Haitians minds, and in the minds of Canadians as well.
Unfortunately, this question has an answer.
The disaster in Haiti was so wide spread percisely because of those pre-existing conditions I described. And especially, it was so wide-spread because of the inadequate, crumbling, and dilapitated homes (if people were lucky enough to have a home and not a shack built out of scraps).
I honestly saw houses that were built out of cardboard and not even taped together. The different pieces of the scraps of materials people found simply leaned together.
There was no way Haiti was equipped to deal with this earthquake.
Let's continue to respond in every way we can.
Tuesday, December 1, 2009
Check it out!
My friend Mathew is an accomplished web designer and I wanted to profile some of his work here.
He's specialised in interaction design and user experience, doing courses in userbility and projects on webpages for visually impaired people.
His website www.wiebedesign.com shows examples of some of the stuff he does.
He's specialised in interaction design and user experience, doing courses in userbility and projects on webpages for visually impaired people.
His website www.wiebedesign.com shows examples of some of the stuff he does.
Becoming human
Becoming human, of course, is the title of a book by Jean Vanier, the founder of L'Arche homes for the disabled. But it is also a humble cry to remember that for most of our lives, we ourselves in fact embody that vulnerable other, dependant on others to provide for our needs.
I couldn't help but reflect on this today. Today is an age where we throw away people, satisfied to blame those who land on the streets or in shelters with "bad lifestyle choices" and haughtily assume that we, the deserving, will never fall to that level.
I'll never forget what one of my sociology teachers said quietly once, after a heated discussion about poverty:
"We're all just one paycheque away from poverty."
One day you or I could get an accident, become disabled, and never work again.
We could lose our job in a recession, and be caught between mortgage and car payments.
We are all just one paycheque away from poverty.
And yet, for some reason, we are happy to blame the other when personal strength and ability fail.
"If he would just get his act together, he could make it" we say.
"If only she had got an education, she wouldn't be struggling like this" we say, blaming the individual for the cruel forces of a society unwilling to take care of its vulnerable and weak.
Becoming human means remembering those times when we too, were unable to care for ourselves. When we were young. When we get old and frail. And when, for whatever reason, our paycheques fall through the cracks or just can't keep up with the most essential things of life; rent and food.
I couldn't help but reflect on this today. Today is an age where we throw away people, satisfied to blame those who land on the streets or in shelters with "bad lifestyle choices" and haughtily assume that we, the deserving, will never fall to that level.
I'll never forget what one of my sociology teachers said quietly once, after a heated discussion about poverty:
"We're all just one paycheque away from poverty."
One day you or I could get an accident, become disabled, and never work again.
We could lose our job in a recession, and be caught between mortgage and car payments.
We are all just one paycheque away from poverty.
And yet, for some reason, we are happy to blame the other when personal strength and ability fail.
"If he would just get his act together, he could make it" we say.
"If only she had got an education, she wouldn't be struggling like this" we say, blaming the individual for the cruel forces of a society unwilling to take care of its vulnerable and weak.
Becoming human means remembering those times when we too, were unable to care for ourselves. When we were young. When we get old and frail. And when, for whatever reason, our paycheques fall through the cracks or just can't keep up with the most essential things of life; rent and food.
Sunday, November 29, 2009
Religion and HIV/AIDS
It was my first time in a church in South Africa. I didn't know what to expect.
A trangendered woman stepped up to the pulpit and read an opening scripture from the Bible.
The worship leader walked to the front and said "If you're a lesbian,if you're gay, if you're bisexual, if you're transgender, you're welcome here! If you have HIV or AIDS you are welcome here! Everyone is welcome here."
That was when I began to start feeling like I could make this my home church.
I've already illustrated the damage that extremist and right-wing Christianity can do to when highly funded (and often foreign) religious groups attempt to influence state policies. But the fact remains that in the Majority world, religion-- whether Christianity, Islam, or Buddhism-- is adhered to at least in name by the majority of the population. In other words, interventions to combat HIV/AIDS will not be succesful if they are running contrary to widely held and respected religious norms of the country in which they are operating.
In fact, in the majority world it may well be that the broad-based popularity of religious institutions, the social and physical infrastructure, and the capability for both mass education and mass health outreaches make religious institutions uniquely capable of comnatting HIV/AIDS in locations where the road ends and hospitals, clinics, and educated social workers don't exist.
Examples of such alliances do exist. In Papua New Guinea, non profit initiatives educate and work with pastors and other church leaders to spread the word on HIV prevention through the social networks that only the church has. And they have been succesful in spreading accurate information and stemming the spread of the virus through this method. While unusual, this example may be one that can pave the road for using the extensive networks that religion have in order to combat the spread of HIV/AIDS.
I found in my time at Metro Evangelical Services in Johannesburg that religion is capable of expanding into non-traditional roles to help prevent HIV. M.E.S. might be one of the only organisations I know of where you can get preached to on the street about Christianity on one hand, and about the importance of wearing condoms on the other-- and all under the umbrella of one organisation, M.E.S. The pastors that were sent to buildings and networks in churches knew where they could refer people who were concerned about their status and to get accurate information.
There is much to learn about religious-health alliances. But without using the networks that already exist in countries to combat HIV/AIDS, and assuming their moral authority, it will be much more costly, expensive, and ineffective to try and combat HIV/AIDS.
A trangendered woman stepped up to the pulpit and read an opening scripture from the Bible.
The worship leader walked to the front and said "If you're a lesbian,if you're gay, if you're bisexual, if you're transgender, you're welcome here! If you have HIV or AIDS you are welcome here! Everyone is welcome here."
That was when I began to start feeling like I could make this my home church.
I've already illustrated the damage that extremist and right-wing Christianity can do to when highly funded (and often foreign) religious groups attempt to influence state policies. But the fact remains that in the Majority world, religion-- whether Christianity, Islam, or Buddhism-- is adhered to at least in name by the majority of the population. In other words, interventions to combat HIV/AIDS will not be succesful if they are running contrary to widely held and respected religious norms of the country in which they are operating.
In fact, in the majority world it may well be that the broad-based popularity of religious institutions, the social and physical infrastructure, and the capability for both mass education and mass health outreaches make religious institutions uniquely capable of comnatting HIV/AIDS in locations where the road ends and hospitals, clinics, and educated social workers don't exist.
Examples of such alliances do exist. In Papua New Guinea, non profit initiatives educate and work with pastors and other church leaders to spread the word on HIV prevention through the social networks that only the church has. And they have been succesful in spreading accurate information and stemming the spread of the virus through this method. While unusual, this example may be one that can pave the road for using the extensive networks that religion have in order to combat the spread of HIV/AIDS.
I found in my time at Metro Evangelical Services in Johannesburg that religion is capable of expanding into non-traditional roles to help prevent HIV. M.E.S. might be one of the only organisations I know of where you can get preached to on the street about Christianity on one hand, and about the importance of wearing condoms on the other-- and all under the umbrella of one organisation, M.E.S. The pastors that were sent to buildings and networks in churches knew where they could refer people who were concerned about their status and to get accurate information.
There is much to learn about religious-health alliances. But without using the networks that already exist in countries to combat HIV/AIDS, and assuming their moral authority, it will be much more costly, expensive, and ineffective to try and combat HIV/AIDS.
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