Alternative agents for humanitarian intervention

The use of private security companies by national governments is met with widespread skepticism. Less understood is the role these companies can play in international humanitarian interventions in the service of international organizations. I argue here that despite valid concerns about the use of such private entities, we should nonetheless see them as legitimate participants in efforts to secure human rights protection around the globe. In order to assess their legitimacy, we need to ensure, among other things, that they can adhere to ethical standards when serving in humanitarian missions, that they can be held accountable when they fail to uphold the standard of justice enshrined in international law, and that their for-profit status does not have implications detrimental to humanitarian concerns.     

Jus Ad Bellum,Values, and the Contemporary Structure of International Law

In “Religion, Violence, and Human Rights: Protection of Human Rights as Justification for the Use of Armed Force,” James Johnson discusses an important dilemma for contemporary society: when should transnational military force be permitted to protect human rights? Professor Johnson uses the relatively recent doctrine of a “responsibility to protect” as the centerpiece of his paper, characterizing it as a reaction to legal concepts that emerged in the “Westphalian system.” Yet the doctrine, at least as it relates to the use of military force, is not a reaction to that system but, rather, to the relatively recent system of the UN Charter, particularly its relegation to the Security Council of the exclusive authority to determine when military force should be used for purposes other than self‐defense. When the Cold War ended and the Security Council failed to act to protect human rights, the doctrine was born.     

What Religion Affords Grassroots NGOs: Frames,Networks, Modes of Action

The international relief and development sector has swelled in the last two decades thanks to American grassroots NGOs: groups that rely on volunteer labor and individual contributions, often on budgets of less than $25,000 a year. Most of these organizations reject the label of “faith‐based organization,” yet they find the symbolic and material resources of religion indispensable. Religion affords these NGOs three kinds of resources to meet their distinct organizational needs. First, it provides frames, or ways of thinking and speaking about relief and development work that imbue it with legitimacy. Next, religion offers networks that provide money, volunteers, and entrée into aid‐receiving communities. Finally, religion affords familiar modes of action that link the NGO, supporters, and local aid recipients. I support these claims with LDA topic modeling (a computerized method of text analysis), content analysis of websites, and in‐depth interviews with 43 informants.     

Does proactive cyclic usage of a footrest prevent the development of standing induced low back pain?

Various interventions, such as standing intermittently with one leg on a footrest, have been suggested to prevent low back pain (LBP) development during prolonged standing. To assess this standing intervention twelve participants stood for 80 min while cycling through three minute periods of level-ground standing divided by one minute periods with either the right or left leg elevated onto a platform. All participants had previously participated in a prolonged level standing protocol and were classified as pain (PD) or non-pain developers (NPD). Out of the six known PDs, only one PD developed LBP by the end of the standing intervention. The intervals of elevated leg standing resulted in increased lumbar spine flexion in comparison to level standing. In addition, over time there was an increase in lumbar spine flexion during the level standing intervals. This change in lumbar spine posture in standing pain developers likely contributed to the reduced LBP development during this prolonged standing intervention     

Le consentement du patient aux actes de secours lors d’interventions extrahospitalières

The acquirement of a person's consent to the medical care that is proposed to a patient is an absolute basic principle in rescue health care. This is mandatory for first arrival rescuers ; especially since their actions are, in view of the French Emergency Medical Service call centers, considered as being a medical act. The basic principle of consent to first medical care hence imposes itself as a humanitarian act as well as preventing any potential litigation. Nevertheless there are numerous situations where the management of the consent of the person in need of non-medical assistance will present difficulties. It is the necessary to analyze how the rescue health care system can manage and limit the risks s linked to the different situations when treatment is refused by the person in need of such help ; and this so as to respect the individual's dignity whilst not abandoning the needed health care. A collaboration between rescue personnel and the call center coordinating medical doctor is then mandatory especially when no consent is obtained. This will enable the detection of hypotheses where the individual's lucidity is altered and implement proportionately required and helpful measures. It will also equally enable the transmission of efficient information to the patient, in relation to the matter of patient consent and to ensure that the patient is aware of the consequence of his or her decision and that this decision was fully expressed. It would hence be deemed useful that the referenced work frame and recommendations, pertaining to the emergency rescue of a person, established by the General Management of Public Safety and Crisis Management detail more in detail these difficult and delicate situations so as to ensure that rescue personnel can better anticipate them. To conclude were commend a formalization of procedures that could be implemented in situations where a patient that has full mental capacities refuses the proposed health care, and we give the advantages of such a procedure be discussed.     

Priorities of Global Justice

One-third of all human deaths are due to poverty-related causes, to malnutrition and to diseases that can be prevented or cured cheaply. Yet our politicians, academics, and mass media show little concern for how such poverty might be reduced. They are more interested in possible military interventions to stop human rights violations in developing countries, even though such interventions – at best – produce smaller benefits at greater cost. This Western priority may be rooted in self-interest. But it engenders, and is sustained by, a deeply flawed moral presentation of global economic cooperation. The new global economic order we impose aggravates global inequality and reproduces severe poverty on a massive scale. On any plausible understanding of our moral values, the prevention of such poverty is our foremost responsibility.     

Global Distributive Justice

The paper discusses the problem of global distributive justice. It proposes to distinguish between principles for the domestic and for the global or intersocietal distribution of wealth. It is argued that there may be a plurality of partly diverging domestic conceptions of distributive justice, not all of which need to be liberal egalitarian conceptions. It is maintained, however, that principles regulating the intersocietal distribution of wealth have to be egalitarian principles. This claim is defended against Rawls's argument in The Law of Peoples that egalitarian principles of distributive justice should not be applied globally. Moreover, it is explained in detail, why Rawls's "duty of assistance to burdened societies" cannot be an appropriate substitute for a global principle of distributive justice.     

Secular humanitarians and the postsecular: reflections on Habermas and the Typhoon Haiyan disaster response

The international humanitarian system aims to save lives and alleviate suffering following disasters worldwide. Secular and faith-based actors make up the system, but the system can operate to a secular standard that may, some have argued, marginalise religious experience and well-being post-disaster. This article assesses what can be learned from examining secular humanitarianism from a postsecular perspective. Debate on secularity in the humanitarian system is reviewed, before Jürgen Habermas’s conception of the postsecular is proposed as a theoretical lens. Habermasian postsecularism invites the secular to take part in a process of ‘complementary learning’ with the religious. Results from interviews and focus groups in the Philippines following Typhoon Haiyan are used. Results show the reflexivity of secular individuals within the humanitarian system, with cases demonstrating co-operation and consideration of other views at the interpersonal level. Yet, at a system-wide level, instances of marginalisation of religion were noted, such as responses to requests for chapel reconstruction and psycho-social assistance. While some organisations made a contextualised decision that either maintained their strict secularity or negotiated a compromise, in other cases, these decisions were based on preconceptions rather than deliberation. Overall, a level of reflexivity required in Habermasian postsecularism was found, but there were also further opportunities for complementary learning.     

Is consent for research genuinely informed? Using decision aid tools to obtain informed consent in the global south

Gaining informed consent among marginalized groups that include decisionally incapacitated individuals and those outside of the researcher's own geo-social and ethnic background still challenges many researchers. We suggest that there is a need for consideration of a different approach to research ethics in international settings. Based on extensive field work in West Africa on medical knowledge transfers and patient–healer relationships, this paper will discuss the challenges posed in obtaining informed individual consent in international settings. It is argued that while being on the whole convincing, the top-down approach of the proposed solutions, which clearly dominates the participative approach, fails in building sustainable capacity, decision-making competency, and empowerment in the communities in which the research is conducted. Using appropriate decision aids can help resolve these issues.     

“Nothing About Me, Without Me”: Participatory Action Research with Self-Help/Mutual Aid Organizations for Psychiatric Consumer/Survivors

Participatory action research with self-help/mutual aid organizations for psychiatric consumer/survivors is reviewed. We begin by tracing the origins of and defining both participatory action research and self-help/mutual aid. In so doing, the degree of correspondence between the assumptions/values of participatory action research and those of self-help/mutual aid for psychiatric consumer/survivors is examined. We argue that participatory action research and self-help/mutual aid share four values in common: (a) empowerment, (b) supportive relationships, (c) social change, and (d) learning as an ongoing process. Next, selected examples of participatory action research with psychiatric consumer/survivor-controlled self-help/mutual aid organizations which illustrate these shared values are provided. We conclude with recommendations of how the key values can be promoted in both the methodological and substantive aspects of future participatory action research with self-help/mutual aid organizations for psychiatric consumer/survivors.