In what circumstances would Oxfam's head choose to speak plainly, even if telling the truth endangered famine relief?
Oxfam was founded in 1942 to bring aid to the oppressed of Nazi Europe, a cause that didn't make it popular with the Churchill government. After the Germans occupied Greece, the Royal Navy blocked the shipping lanes. Food and medicines couldn't get through to civilians, and famine set in. Lifting the blockade might have helped the starving, but Whitehall wondered whether food meant for the hungry wouldn't end up in the bellies of German troops instead, and gazed with some disdain on the new lobbyists.
The founders of the Oxford Committee for Famine Relief were stereotypical members of the great and the good: bishops, academics, retired teachers and Quaker philanthropists, all of whom have been at the forefront of liberal causes for generations, and the butt of satirists for just as long. In Bleak House, Dickens gave us Mrs Jellyby, who had "very good hair but was too much occupied with her African duties to brush it", and was so obsessed with bringing edu cation and coffee cultivation to "the natives of Borrioboola-Gha, on the left bank of the Niger" that her neglected daughter declared: "I wish Africa was dead! I do! Don't talk to me, Miss Summerson. I hate it and detest it. It's a beast!"
Yet Churchill's coalition government found it no easier than its successors to dismiss the new charity. Mock if you like, implied Gilbert Murray, Regius professor of Greek at Oxford, founder of Oxfam and friend of half the worthy causes of the mid-20th century, but "be careful in dealing with a man who cares nothing for comfort or promotion, but is simply determined to do what he believes to be right". Murray was better at predicting the power of organised conscience than Dickens. The ad hoc response to the Greek famine turned into the most visible charity on the high street. It was infused with the amateur air English liberals adopt when they go out in the world to do good. The first head office was in a cramped room above the original Oxfam shop in Broad Street in the city centre; the second in a dingy parade of shops in Victorian north Oxford.....
The annus mirabilis for Oxfam was 2005, when Blair and Brown pushed for the G8 nations to agree to an extraordinary programme of debt relief and subsidies for Africa, Live 8 played Hyde Park, and the Asian tsunami provoked an outburst of altruism. "It was a time that people recognised that we are part of the global world," Stocking remembers with a warm smile. "For the first time, the new horizons of travel and the net came together and made people realise that if we're going to live happily in the global world we're going to have to make it better."
I wasn't as convinced then and am less so now. Even at the peak of Make Poverty History's campaign, you didn't have to be a Telegraph-reading Tory to think the aid movement was taking a wrong turn. It presented a picture of a world as much the white man's to direct as it was at the apogee of the European empires. No one told the audience at Live 8 that Africa had nepotistic dictators in power or kleptomaniac families in office. They stayed silent about genocidal movements and spy-ridden regimes. All that was needed to rescue Africa from poverty was for the developed world to agree more aid, fairer trade and debt relief and - poof! -the suffering would end.
Two years on, the neocolonialist view hasn't been shaken. A recent Oxfam study of global warming says, truthfully, that pollution from the rich world will hurt the poor world, but fails to ask how Africa can develop without increasing its output of greenhouse gases. A report on foreign policy says, again rightly, that the Iraq war has made humanitarian intervention harder to justify, but it makes no condemnation of Ba'athist and Islamist "insurgents", nor does it offer solidarity to their victims. A report in advance of this summer's G8 summit condemns rich governments for failing to honour promises made in 2005, but assumes the problems of the world are the fault of the west and, by converse, that the remedies lie in western hands.
The usual justification for lopsided vision is that pressure groups can best influence their own governments. A demonstration in London against the massacres in Darfur will have no influence on the regime in Khartoum, but a march to demand that the British government commit more money to, say, education in Africa might. If double standards and myopia follow, then so be it. What matters is what works. But the easy ride given to Oxfam, Christian Aid and the other aid charities overlooks a structural problem. The aid charities are hybrids with incompatible aims. On the one hand, they provide relief regardless of the political consequences - like the Red Cross - and, on the other, they lobby for political change - like Human Rights Watch. As Amartya Sen showed, dem ocracies don't have famines. The great hungers of the past hundred years were presided over by colonial administrators, communist tyrants and, today, African nationalists and gangsters. Dictatorships do not as a rule tolerate censure from anyone inside their borders. Therefore, if Oxfam were to speak out against the obscenity of Robert Mugabe's Zimbabwe being elected to head the UN Commission on Sustainable Development, there's a fair chance Mugabe would stop Oxfam workers from relieving the suffering inflicted by his economically unsustainable regime. Its hybrid status means Oxfam has to direct disapproval at governments that won't respond to criticism by closing down Oxfam operations, but, rather, will invite Stocking in for a chat and a cup of tea.
Stocking has the strength of character to face hard questions candidly. In Darfur, I said, Oxfam is feeding 600,000 refugees on the Chadian border. Is that why it refuses to call the Darfuri genocide "genocide"?
"It is a dilemma for us," she said. "We think we've got to save lives today while trying to get the international com munity to sort out the bigger problem. Now we will do our absolute utmost to go to the edge of that. We will try to give as much information out, but not in ways that are challenging to the Khartoum government."
I asked if she could imagine circumstances in which Oxfam would choose to speak plainly, even if telling the truth en dangered famine relief. There were two, she replied. First, if charitable aid was a "sticking plaster" that allowed the international community to feel that conditions in, say, Darfur were not so bad. Second, if aid was keeping an oppressive government in power, as may soon be the case in Zimbabwe.
I suggested that a better policy would be to help African progressives set their countries free by championing their causes and highlighting the crimes of their oppressors. If I'd confessed to stealing second-hand books from my local Oxfam, she couldn't have been more shocked. "No, no, that's not our mandate. We want to offer a way out of poverty that makes them feel they have economic opportunity and provides them with a right to be heard. It's not our job to help groupings that want to overthrow their governments."
She sounded reasonable as she marked out her limits, but I was left wondering how long the aid charities could stay in British politics while staying out of African politics. The strongest criticism she would make of governments in the poor world was that some of them were corrupt. But the trouble with Africa is not that its post-colonial elites are corrupt - there are corrupt governments all over the world - it is that they are unpatriotic. From Côte d'Ivoire to Zimbabwe, post-colonial rulers have shown that they would prefer to bring the roof down on their wretched peoples rather than let the opposition challenge their power.
At its birth, Oxfam had to decide whether destroying tyranny was more important than relieving immediate suffering, and 65 years on it seems no closer to an answer.
Thursday, May 24, 2007
from the New Statesman - Time Out with Nick Cohen: Barbara Stocking of Oxfam
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