An incisive editorial by Paul Theroux on the effects, on many African nations, of contemporary globalism - resulting particularly from national disparities in wealth, ease (for the educated) of movement between countries, and a continued practice of help from Western nations based on a patronizing philosophy that "we need to help Africa because they cannot help themselves."

This following an editorial yesterday on how limited U.S. med school enrollment (not having increased since 1980!) creates the need for more doctors than we have, and draws foreign doctors away from (mostly) developing nations.

The Rock Star's Burden - New York Times: "In the early and mid-1960's, we believed that Malawi would soon be self-sufficient in schoolteachers. And it would have been, except that rather than sending a limited wave of volunteers to train local instructors, for decades we kept on sending Peace Corps teachers. Malawians, who avoided teaching because the pay and status were low, came to depend on the American volunteers to teach in bush schools, while educated Malawians emigrated. When Malawi's university was established, more foreign teachers were welcomed, few of them replaced by Malawians, for political reasons. Medical educators also arrived from elsewhere. Malawi began graduating nurses, but the nurses were lured away to Britain and Australia and the United States, which meant more foreign nurses were needed in Malawi.

...
Africa is a lovely place - much lovelier, more peaceful and more resilient and, if not prosperous, innately more self-sufficient than it is usually portrayed. But because Africa seems unfinished and so different from the rest of the world, a landscape on which a person can sketch a new personality, it attracts mythomaniacs, people who wish to convince the world of their worth. Such people come in all forms and they loom large. White celebrities busy-bodying in Africa loom especially large. Watching Brad Pitt and Angelina Jolie recently in Ethiopia, cuddling African children and lecturing the world on charity, the image that immediately sprang to my mind was Tarzan and Jane.

...
Africa has no real shortage of capable people - or even of money. The patronizing attention of donors has done violence to Africa's belief in itself, but even in the absence of responsible leadership, Africans themselves have proven how resilient they can be - something they never get credit for. Again, Ireland may be the model for an answer. After centuries of wishing themselves onto other countries, the Irish found that education, rational government, people staying put, and simple diligence could turn Ireland from an economic basket case into a prosperous nation. In a word - are you listening, Mr. Hewson? - the Irish have proved that there is something to be said for staying home."

From Wikipedia: Antonio Gramsci's ideas on the relationship between intellectuals and society:

Antonio Gramsci - Wikipedia, the free encyclopedia: "Gramsci gave much thought to the question of the role of intellectuals in society. Famously, he stated that all men are intellectuals, in that all have intellectual and rational faculties, but not all men have the social function of intellectuals. He claimed that modern intellectuals were not simply talkers, but directors and organisers involved in the practical task of building society. Furthermore, he distinguished between a 'traditional' intelligentsia which sees itself (wrongly) as a class apart from society, and the thinking groups which every class produces from its own ranks 'organically'. Such 'organic' intellectuals do not simply describe social life in accordance with scientific rules, but rather 'express', through the language of culture, the experiences and feelings which the masses could not articulate for themselves. The need to create a working-class culture relates to Gramsci's call for a kind of education that could develop working-class intellectuals, who shared the passions of the masses. His ideas about an education system for this purpose correspond with the notion of critical pedagogy and popular education as theorized and practised in later decades by Paulo Freire in Brazil. For this reason, partisans of adult and popular education consider Gramsci an important voice to this day."

From the NYTimes:

This Season's War Cry: Commercialize Christmas, or Else

By ADAM COHEN
Published: December 4, 2005

The American Family Association is leading a boycott of Target for not using the words "Merry Christmas" in its advertising. (Target denies it has an anti-Merry-Christmas policy.) The Catholic League boycotted Wal-Mart in part over the way its Web site treated searches for "Christmas." Bill O'Reilly, the Fox anchor who last year started a "Christmas Under Siege" campaign, has a chart on his Web site of stores that use the phrase "Happy Holidays," along with a poll that asks, "Will you shop at stores that do not say 'Merry Christmas'?"

This campaign - which is being hyped on Fox and conservative talk radio - is an odd one. Christmas remains ubiquitous, and with its celebrators in control of the White House, Congress, the Supreme Court and every state supreme court and legislature, it hardly lacks for powerful supporters. There is also something perverse, when Christians are being jailed for discussing the Bible in Saudi Arabia and slaughtered in Sudan, about spending so much energy on stores that sell "holiday trees."

What is less obvious, though, is that Christmas's self-proclaimed defenders are rewriting the holiday's history. They claim that the "traditional" American Christmas is under attack by what John Gibson, another Fox anchor, calls "professional atheists" and "Christian haters." But America has a complicated history with Christmas, going back to the Puritans, who despised it. What the boycotters are doing is not defending America's Christmas traditions, but creating a new version of the holiday that fits a political agenda.

The Puritans considered Christmas un-Christian, and hoped to keep it out of America. They could not find Dec. 25 in the Bible, their sole source of religious guidance, and insisted that the date derived from Saturnalia, the Roman heathens' wintertime celebration. On their first Dec. 25 in the New World, in 1620, the Puritans worked on building projects and ostentatiously ignored the holiday. From 1659 to 1681 Massachusetts went further, making celebrating Christmas "by forbearing of labor, feasting or in any other way" a crime.

The concern that Christmas distracted from religious piety continued even after Puritanism waned. In 1827, an Episcopal bishop lamented that the Devil had stolen Christmas "and converted it into a day of worldly festivity, shooting and swearing." Throughout the 1800's, many religious leaders were still trying to hold the line. As late as 1855, New York newspapers reported that Presbyterian, Baptist and Methodist churches were closed on Dec. 25 because "they do not accept the day as a Holy One." On the eve of the Civil War, Christmas was recognized in just 18 states.

Christmas gained popularity when it was transformed into a domestic celebration, after the publication of Clement Clarke Moore's "Visit from St. Nicholas" and Thomas Nast's Harper's Weekly drawings, which created the image of a white-bearded Santa who gave gifts to children. The new emphasis lessened religious leaders' worries that the holiday would be given over to drinking and swearing, but it introduced another concern: commercialism. By the 1920's, the retail industry had adopted Christmas as its own, sponsoring annual ceremonies to kick off the "Christmas shopping season."

Religious leaders objected strongly. The Christmas that emerged had an inherent tension: merchants tried to make it about buying, while clergymen tried to keep commerce out. A 1931 Times roundup of Christmas sermons reported a common theme: "the suggestion that Christmas could not survive if Christ were thrust into the background by materialism." A 1953 Methodist sermon broadcast on NBC - typical of countless such sermons - lamented that Christmas had become a "profit-seeking period." This ethic found popular expression in "A Charlie Brown Christmas." In the 1965 TV special, Charlie Brown ignores Lucy's advice to "get the biggest aluminum tree you can find" and her assertion that Christmas is "a big commercial racket," and finds a more spiritual way to observe the day.

This year's Christmas "defenders" are not just tolerating commercialization - they're insisting on it. They are also rewriting Christmas history on another key point: non-Christians' objection to having the holiday forced on them.

The campaign's leaders insist this is a new phenomenon - a "liberal plot," in Mr. Gibson's words. But as early as 1906, the Committee on Elementary Schools in New York City urged that Christmas hymns be banned from the classroom, after a boycott by more than 20,000 Jewish students. In 1946, the Rabbinical Assembly of America declared that calling on Jewish children to sing Christmas carols was "an infringement on their rights as Americans."

Other non-Christians have long expressed similar concerns. For decades, companies have replaced "Christmas parties" with "holiday parties," schools have adopted "winter breaks" instead of "Christmas breaks," and TV stations and stores have used phrases like "Happy Holidays" and "Season's Greetings" out of respect for the nation's religious diversity.