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International Collaboration
C. A. Rijk | E. Pariente | D. O'Sullivan | Rudolf Schmid
Israel and the developing countries
Relations between countries and states are always dependent on a number of determining motives. As the life of every individual person and relations between men are profoundly influenced by circumstances, a combination of causes and conscious, or sub-conscious, reasons, so the life of a state, and relations between states, are based on an intermingling of elements and motives. Among others, there are political, social, military motives, economic, psychological and historical reasons, humanitarian and idealistic elements. It will always be extremely difficult, if not impossible, to make clear distinctions between them, and to find what is sometimes called "the true motive". What inspires relations between rich and poor countries is very much discussed, but here we should be on our guard, becauseriches and poverty do not consist in money or material alone. It is possible, and even a fact, that a developing country — materially speaking — possesses great riches in other areas.
Today many countries oppose colonization of any kind — and rightly. According to biblical tradition, conserved in Judaism and Christianity, the true inspiration behind any assistance to others can only be the effective desire for the full development and maturity of the other as the image of God, and the establishment of the Kingdom of God on earth. As the people of God is integrally part of humanity and history, the task facing Jews and Christians is, undoubtedly, to make this biblical motive prevail over all the others which may inspire one country to help another.
The vast programme of assistance and cooperation between Israel and many countries of Africa, Asia and Latin America, is inspired by many motives. However, in all that is written about this programme, there is such an evident sense of solidarity with and responsibility towards the suffering, towards those who have not yet found the means of developing sufficiently, that one cannot but be struck by it. The dictum of Hillel inspires these efforts:
"If I do not help myself — who will? And if I think only of myself — what am I? And if not now — then when?
And again the words of Isaiah:
"Everyone helps his neighbour, and says to his brother, Take courage" (41:6).
C. A. Rijk
Israel's programme of technical and financial assistance to developing countries began in 1958; by 1968 over 10,500 trainees from some one hundred countries of Africa, Asia, Latin America and the Mediterranean had followed courses in Israel. (*) Over 2,000 experts, councillors and instructors had gone to countries (with or without diplomatic relations with Israel) which had asked for assistance. In the area of cooperation Israel has adopted the open door policy. A special section of the Ministry for Foreign Affairs, the Department of International Cooperation (Mashav), is responsible for this programme.
Although the financial and technical aid which Israel is giving to the Third World cannot be compared to what is being done by powerful, industrialized countries, none-the-less it is much for so small a country. Certainly the motives behind this assistance are diverse, but the confidence shown to Israel by other countries is largely due to the fact that she herself is engaged in the process of rapid development, and is well aware of the problems which face a developing country, having had to find the solutions to her own. After a process of trial and error her efforts have been crowned with success. Perhaps Israel's help is the more readily called for, that, unlike the great powers, she is not accused of colonialism. The principles which she applies to cooperation inspire confidence.
What are these principles?
• "Developing countries can learn from one another."
• "Knowledge and experience must be adapted to local situations; there is no universal remedy for every ill. The inhabitants have their own role to play in the development of their country, a role which cannot be confided to foreign experts."
• "Enquiry, based on sound documentation is of special importance. The main thing in any plan is to know whether it can be transformed into practical reality within a reasonable time."
• In addition to providing assistance, an "integral programme" must provide for the training of native personnel capable of taking over from the Israelian team as soon as possible —sometimes at the end of the first year. Israelian investments (usually less than 50%) can be acquired by the country as soon as it can do without foreign help.
What form does Israelian assistance take? Israel sends science, technology and development experts to carry out what has been undertaken by written agreement. She also furnishes financial help in the form of investments and material. Intensive courses of professional formation, onthe-spot courses, which include the latest technical discoveries, are geared to respond to the urgent needs of a country.
In Israel itself, training courses, seminars, conferences provide instruction over periods from two months to three, four and even six years. It suffices to quote:
— The Afro-Asian Institute for Cooperative and Labour Studies, created in 1961 by the General Organization of Labour in Eretz Israel (Histadrut), offers theory courses and practical courses on many aspects of planning, of social and economic development, and prepares students for management posts in cooperatives.
— The Settlement Study Centre of the National and University Institute of Agriculture at Rehovot, and the Ruppin Institute of Agriculture at Natanya organize courses on agricultural problems.
— The Mount Carmel International Training Centre for Community Services at Haifa, founded in 1962 mainly for women, trains personnel for day nurseries and kindergartens, teaches women how to develop home handicrafts into an industry, how to educate consumers, how to teach the rudiments of reading and writing.
The Hadassah School of Medicine — Hebrew University of Jerusalem — has opened a six-year course leading to an M.D. degree, particularly for English-speaking students from developing countries.
In what areas does Israel provide aid? Israel's aid to other countries is given mainly through cooperation, the greatest efforts being concentrated on agriculture. During the last ten years more than 1,300 agricultural experts have been sent out, and between 1958 and 1966, 2,264 students have been received. Next in importance after agriculture, come training in Youth Service Leadership, (256 students have specialized between 1958 and 1966), medicine and health (202), education, industry, building, administration, welfare work etc. Two successful enterprises can be mentioned here by way of example.
In Latin America, cooperation began with Brazil in 1962 by the Treaty of Recife, to arrange for Israelian assistance for irrigation and agricultural development in Northeastern Brazil. An experimental kibbutz was established in the Rio Grande. In 1964, experimental farms, Moshav style, were begun in the State of Goias. In 1964also, an agreement was signed between Sudene (Regional Authority for the development of Northeastern Brazil), and The Israel Technical Mission for the production of hybrid wheat, cotton and tomato seeds. The farm at Petrolandia has since passed to Brazilian hands, and the Israel Technical Mission is now engaged in its second project at Floriano in the State of Piauf.
The Israel semi-official Tahal (Water Planning for Israel) Ltd. has joined hands with a Brazilian enterprise, Sondotecnica of Rio de Janeiro, and has already signed a number of contracts for Water Planning, not only in Northeastern Brazil, but also in what is called the "dry frontier" of the State of Rio Grande do Sul in the south of the country.
Cooperation in the area of atomic energy is directed towards the application of radioactive isotopes in agriculture, in the preservation of foodstuffs, in hydrology and in industry.
In Africa "the integral programme" is also applied to areas of health in Monrovia (Liberia). Eye diseases are a big problem in Africa. After investigation by the head of the Ophthalmological department of Hadassah Hospital, Hebrew University of Jerusalem, it was decided .to construct a 30-bed clinic to be staffed by Israelian personnel. At the same time Liberian students were sent to Israel to specialize in ophthalmology, and responsibility for the clinic was transferred to the Liberians as soon as this was possible. itinerant clinics were organized for bush dwellers, and dispensaries opened in outlying districts. Encouraged by the experience of Monrovia, Tanzania, Malawi and Ruanda decided to follow suit.
The Magen David Adorn (Israel Red Cross) is working efficiently against sickness in Africa, either by sending adapted equipment: educational material, books, pharmaceutical equipment, or through on-the-spot training in first aid and public health. It has also opened a blood bank in Ethiopia.
These examples of the aid that Israel is giving to developing countries convey some idea of the efforts being made. Breadth of view, diversity of enterprise, originality of methods, respect for the dignity of the native population, the way experts share conditions of life and study the language in these countries, stamp- Israel's action with an incontestable efficiency which, without any doubt, will go on increasing.
BIBLIOGRAPHYProgramme of Training Courses and Studies offered by the International Cooperation division, 1969-1970 (Sixth Edition), State of Israel, Ministry for Foreign Affairs, Jerusalem, 122 pp.
Israel and the Developing Countries: New Approaches to Cooperation, LEOPOLD LAUFER, The Twentieth Century Fund, New York, 1967, 298 pp.
Israel's Agricultural Cooperation with Developing Countries (Concepts, Objectives, Projects), State of Israel, Ministry for Foreign Affairs, Jerusalem, 42 pp.
Rene Cassin and Human RightsAt the opening of the second session of Vatican II, Paul VI said: "Courage, leaders of nations; today you can give your people many things necessary for life: bread, education, work, order, the dignity of free and peaceful citizens, but only on condition that you know what Man is...".
The whole problem of international relations and social progress resides in knowing what man is, in order to be able to determine to what he is entitled and to eliminate violence in all its forms: dictatorship, totalitarianism, oppression of nations and social classes, cold war tensions and open battle.
Paradoxically this was the chief preoccupation of the generations of both world wars. But when governments can no longer assure the most elementary and natural rights, according to Moses Moskowitz "creative action with the objectives of peace and universal prosperity is necessary. This action is only possible if the idealism and humanitarian spirit which characterize national cooperation, endeavor to resolve urgent world problems, with the zeal, sense of duty and sacrifice required..." This task was undertaken by the United Nations when they inserted into their Charter (article 55) the promotion and international protection of the rights and liberties of the human person.
As early as 1946 a Human Rights Commission was formed: several nations were represented on it as well as about twenty non-governmental organizations; among these were several Jewish bodies. Its task was to submit to the General Assembly of the United Nations a report dealing with "An International act on rights." The United Kingdom was the first to present a draft bill on the rights to be recognized; at the same time it recommended the creation of an international body which would ensure that these rights be respected. The Russian representative however criticized these proposals, found their obligatory and legal nature "premature" and declared that he would only support a simple declaration of rights. In order to reach an agreement the Commission decided to produce two documents. The first was the famous "Universal Declaration of the Rights of Man." It was President Cassin who contributed in a decisive way to the drawing-up of this document. The tribute of U Thant, Secretary General of the U.N.O., witnesses to the essential work of President Cassin who, in 1968, was to receive the Nobel Peace Prize: "He was," said U Thant, "in the first rank of those who within the United Nations worked towards the elaboration of a Human Rights Charter. The name of President Cassin will remain forever attached to the monumental work, the Universal Declaration on Human Rights of 1948. For the first time in history, in spite of all cultural, ideological, political and religious differences, the qualified representatives of the peoples gathered together within the United Nations agreed to define and to declare the basic norms of human dignity. It is in large measure thanks to the untiring and enthusiastic activity of President Cassin, that this undertaking has been brought to a successful conclusion..."
In spite of the great influence which this document may later have had on national laws and international relations, it was only a declaration of principles which did not bind any of the states whose representatives had signed its adoption by the United Nations.
Machinery had to be set up to enforce these rights. The history of the various meetings of the Human Rights Commission is a long one. The nations were never in agreement on the different proposals. Sir Hersch Lauterpacht, later British judge at the Hague and of whom the Jewish Community is justly proud, wrote for the General Assembly of the United Nations meeting in San Francisco his "International Law and Human Rights" (1953). This study, now a classic, was instrumental in bringing about the drawing-up of two agreements, thanks to the ceaseless activity of M. Rene Cassin. One of these related to civil and political rights, the other to social, economic and cultural rights. They were adopted by the United Nations in 1966, but in order to come into force, these agreements have still to be ratified by eleven nations at least. Each of these Nations, however, has its own concern, its own opposition. And the United Nations have not yet succeeded in setting up the international body recommended by Sir Hersch Lauterpacht .for the examining of appeals and the control of abuses. Fortunately the Council of Europe is also interested in the protection of Human Rights. It went further than the United Nations and was able to clarify certain measures to implement the Declaration. Not only was a "European Convention for the protection of human rights and basic liberties" signed by fifteen European Nations on September 3rd, 1953, but two international bodies also began to function: in 1954 the European Commission and in 1958 the European Court for the rights of man, presided over for years by M. Rene Cassin whose judgment and authority have been universally acknowledged.
This picture is not without its shadows: the Declaration of 1948 inspires the work of the United Nations, but their limitations are wellknown, as is the influence brought to bear by the ideological interests of powerful nations. The European Convention is more efficacious, but few countries of western Europe are involved in it. However if the Nobel Peace Prize was awarded in 1968 to President Cassin, it was certainly in recognition not only of the importance of his tireless labor for the whole of humanity, but also to point out that a new era of equality and justice is possible.
We can still ask ourselves where M. Rene Cassin finds the inspiration for his international work. What we know of his adherence to Judaism, his taking over of the school system of the Alliance Israelite Universelle, whose president he has been for more than twenty-five years, leave us in no doubt of the deep reason for his activity. So if the violence, stigmatized by M. Cassin in a text written for Jewish students, one day ends, if, according to a biblical view, the nations become reconciled in respect for Man, in short, if "faith in a new ideal", but a very old one too, becomes a reality on earth, it will be thanks to the persevering efforts and to the collaboration of those men whose invincible hope rests in God.
E. Pariente
Joint Church Aid to BiafraThe Nigeria-Biafra conflict, in terms of human suffering, is one of the great tragedies of the 20th century. The calamitous consequences for innocent women and children are too well known to be repeated here in detail. World-wide pity has been aroused by the tragic spectacle of over one million deaths by starvation and two million displaced persons living in sub-human conditions.
The part played by religious denominations alleviating this misery of colossal proportions has restored confidence in religious organizations. What has been accomplished to date by the Churches was possible because of their institutional structure, and would have been left entirely to non-religious humanitarian organizations had there been no visible socially organized religions. It is significant that the overwhelming difficulties of channeling relief to Biafra were overcome first by the Churches, who, so to speak, blazed the trail for other humanitarian organizations. The Deputy Director of UNICEF said at a meeting at which the problem of relief for Biafra was discussed; "Thank God for the religious groups. I shudder to think of how much greater would have been the human tragedy in Nigeria and Biafra had they not been there".
Another fact which emerges from this truly remarkable Church relief operation is the striking impetus it has given to the ecumenical movement. McLaughlin, after his visit to Sao Tome and Biafra, wrote: "The scale of the undertaking and its ecumenical integration are staggering".
The Catholic Church, the Protestant Churches, and the Jewish Synagogue pool their resources to maintain and operate the costly airlift of vital supplies from the island of Sao Tome into Biafra. Under the name of Joint Church Aid the project entails close communication and intricate collaboration both at national and international levels. The nightly discharge in Biafra of planeloads of powdered milk, baby-food, concentrated protein foods, stockfish, medicines etc. is a testimony to the combined charity of Jews, Protestants, and Catholics all over the world, and to a vigorous ecumenical activity of representatives of their Churches, who jointly purchase or charter ships to transport goods to Se) Tome, and planes to airlift them in to the beleaguered Biafran people.
In Europe Nordchurchaid (Scandinavian Protestants), Mensen in Nood (Dutch Catholics), Diakonische Werk (German Protestants), Caritas Internationalis (Catholic, with national branches), and Catholic Relief Services in Geneva share with one another the tasks of selecting cargoes, arranging sea and air transport to Ski Tome, and maintaining the telex network that links Rome, Geneva, Amsterdam, Copenhagen, Stuttgart, New York, and Sao Tome.
In the United States, Joint Church Aid comprises Catholic Relief Services, Church World Service (Protestant) and the American Jewish Committee. With one voice they appeal to the American Government and people for help; with one hand they give what they receive to Biafra and Nigeria.
The famous Israeli peace-pilot, Abbie Nathan, saw for himself the evil effects of war and blockade, saw the horrifying effects of protein starvation on children in Biafra, and took an immediate and effective interest in the efforts of the Holy Ghost missionaries to keep them alive. They needed money; he gave them money. They needed blankets to cover the little kwashiorkor children in the sick-bays; he left Biafra and sent back blankets. Jacob Libermann, who sent the first Holy Ghost missionaries to the west coast of Africa in the last century, was a Jew. That a Jew should now be assisting them to relieve suffering was of great significance for and welcome encouragement to them.
Holy Ghost missionaries, Byrne, Kennedy, and Kilbride, met with Jewish leaders in July 1968 in the United States, and showed them photographs illustrating the famine in Biafra. They depicted children with the kwashiorkor symptoms: swollen faces, legs, arms, and distended bellies, and others with skeletons appearing through dehydrated skin. The decision was there and then reached to channel all Jewish relief contributions through Catholic and Protestant missionaries.
Rabbi Marc H. Tanenbaum, National Director of Interreligious Affairs for the American Jewish Committee, writing on this decision, stated:
This was the first time that the entire Jewish community volunteered to join with Catholics and Protestants in an international humanitarian endeavor to serve people who were not Jewish and would not likely ever become Jews... The U.S. Jewish community might easily have funneled its monies and supplies through the Jewish community in Israel. American Jewry was aware of this option, but it chose to go the interreligious route. he my judgment this signified that the Jewish community has matured in a way that finds it now willing to give practical expression to its ancient inheritance of prophetic universalism. (Religious News Service 14/8/1968.)
If prophetics or teachings for the moment divide, charity and love, of their nature ecumenical, can effect a cohesion favoring the eventual realization of prophetic universalism. Children have died in Biafra; their deaths have brought Jews, Catholics and Protestants closer together. Together they appealed to the U.S. Secretary of State, Dean Rusk, first on August 6, 1968, and again on August 26 for help for these children. At a press conference, Rabbi Jacob Philip Rudin, President of the Synagogue Council of America, said of the joint appeal to Rusk: "The committee speaks with the voice of religion... The cry of children starving to death must not be tolerated. All faiths should speak with a single voice".
Who would have thought that the sufferings of little children could bring together representatives of these three creeds to worship together in the same Church? On October 26, 1968, an interfaith service was held in St. Patrick's Cathedral, New York City, at which Rabbi Rudin, James McCracken of the Protestant Church World Service, and Bishop Swanstrom of the Catholic Relief Services preached. Who would have imagined that the doleful plight of African children could effect a simultaneous celebration of the Jewish feast of Chanukah and the Christian feast of Christmas by an interfaith airlift of 40 tons of medicines and food for their relief?
The judgment of Solomon discerns authentic charity — love that cannot bear to see a child die. This charity is from the Spirit of God and crosses all frontiers of creed. As Msgr. Jean Rodhain, President of Caritas Internationalis, says: "The ecumenism of charity could learn much from this burning zeal for Biafra".
D. O'Sullivan, C. S. Sp.
Swiss Friends of Kiryat YearimGroups working for Jewish—Christian relations in Switzerland which meet regularly for discussion also occasionally undertake joint social action. On the occasion of the Six Day War in 1967, solidarity with the Jewish people was expressed by spontaneous help for Israel. But the permanent joint action of Swiss Friends of the Children's Village of Kiryat Yearim deserves special mention.
Kiryat Yearim (cf. 1 Sam. 5 ff.) is about seven and one half miles from Jerusalem. There, in 1951, a Children's Village was begun by the Youth Aliyah. The founders were shocked by the state of neglect and the psychological disturbance of so many of the children arriving from concentration camps — a sad example of the depths of human degradation and wickedness. Careful nursing and warm human love were the means used to counteract the effects of the mental and moral sufferings of some sixty problem children, and professional training was given to make them capable of leading normal, healthy lives.
To help the educators in this very difficult work, the association of the Swiss Friends of the Children's Village in Israel was founded. Overcoming denominational barriers, the members found unity in action, offering both spiritual and material aid to the Children's Village. However, a village composed only of problem children created very grave difficulties, so it was decided to separate the problem cases into different children's villages. One group remained at Kiryat Yearim, and the vacancies thus created were filled by children from developing countries where schooling is inadequate. Through special tutoring and modern methods they were given the chance of catching up on studies.
The new organization makes it possible to receive more children than before (up to 150). The Friends of the Children's Village now work in twelve regional committees. At first the organization could finance only the upkeep of the Youth Aliyah, but now, thanks to the increasing number of friends, all current expenses are taken care of.
Collaboration at a practical level not only leads to personal rapprochement between Jews and Christians, but, in addition, through organizingmeetings in common (conferences, etc.), it helps them to become acquainted with their reciprocal religious convictions.
Rudolf Schmid
