ngos

If you are in the New York City area and have some spare clothes please contact Heart Beat New York , you can also contact Sherpa Collections , 76-09 Broadway, Elmhurst New York. Tel- Phone No. 718-779-8804; 631-507-0149; 646-512-4728.

In addition, New York City’s leading Nepali NGO Adhikaar is raising donations!!!!!

“The initial earthquake and the aftershocks have devastated Nepal. We have stared to hear about Adhikaar members losing their family and friends. We still don’t know the full extend of devastation - most of the news is still coming from city centers, there is very little news from the rural areas. Our friends in Nepal tell us that they need more trained personnel conducting rescue operations and immediately need food and tents.Adhikaar is coordinating with our friends to help send additional food and tents. We are NOT collecting food here - we’re raising funds online and offline, and coordinating with volunteers in India and Nepal.”- Luna Ranjit 

anonymous asked:

Now this is a bit of a sensitive question. But I am afraid the money I send in as donations will not to get to the people who need it the most. I was in Nepal for a month to volute and remember locals explaining the political situation and corruption. Even here (Canada), my friends from Nepal saying that I should be careful where I donate because the money may be pocketed by politicians. I feel helpless and want to go to help, but my situation has me rooted in Canada. Any thoughts?

Your fear is 100% valid and most of Nepal’s politicians are corrupt. The thing I would say is donate to NGOs (Non-governmental organizations) like Red Cross and UNICEF…just to name a few. I cannot guarantee that the money will go to the ones who need it the most, that is the job of the organization that you’re donating to. But you can almost be sure that it won’t be pocketed by corrupt politicians because the NGOs are not affiliated with the government. I’m on the same boat as you, in Canada worried about people back in Nepal and wondering what I can do to help out the most. 

If you want to physically go to Nepal and help out then get in touch with an NGO there and go after a few months or so. The main thing we can do now is donate to the NGOs on ground and support their relief + rescue efforts

Edit: Basically do a lot of research into who you’re donating to and how transparent they are about their humanitarian efforts. Even big name organizations might not be utilizing their funds properly. I’m not an expert on NGOs in Nepal, so you’ll have to do a lot of research on your own. I can only suggest names of organizations that I personally think can be trusted. Sorry. 

idek why i’m writing this

cam was supposed to start a job up north this upcoming friday and leave Thursday. he was at his temp labour job today, got a call that a spot has opened up for him up there tomorrow morning, and he better get on a bus that evening. 

so i came home from volunteering, he has already gone, and i’m sleeping alone in the apartment tonight. it’s weird. i cant say i like it, the space feels empty without him. 

anyway, the goal is to stay productive from now until I start my job May 11th. get some shit done, train hard, get some sunshine, get my heart rate up a time or two, and maybe see some people I wouldn’t normally see as often or at all, even. i’ve got a ton of volunteer hours lined up (at the sexual abuse support line, through the other NGO i volunteer for, and even powerlifting), I’m definitely going to pick up a new book, and i’ll go visit my folks for a night or two.

 for me, productivity = a good attitude. 

Of Being a Teacher

Menjadi seorang guru itu artinya bukan telah mencapai suatu tingkat ketika kita bisa berhenti belajar. Menjadi guru itu justru mencapai suatu tingkat kesadaran bahwa belajar adalah tuntutan sepanjang hayat, sejak dalam gendongan hingga liang lahat.

Hanya itu? Rupanya tidak.

Salah seorang informan rekan saya, Sarah Najmilah (sarahnajm), mendapat kesempatan untuk mengikuti NGO Summit pada rangkaian acara KAA pekan kemarin. Salah satu pembicaranya adalah Pak Arief Rachman. Dalam sesi talkshow beliau, Pak Arief Rachman menyampaikan beberapa pesan. Untungnya Bu Najmi ini mau berbaik hati untuk membagikan pesan-pesan Pak Arief Rachman pada saya:

Menjadi guru itu bukan membuat siswa membuka buku, tapi membuat mereka senang membuka buku.

Pendidikan itu adalah learning to be, learning to do, learning to live with others.

Learning to be: Belajar untuk mengenal diri. Mencari tahu dari mana kita berasal dan hendak ke mana. Belajar untuk mengenal diri dan dunia sekeliling kita, menyadari apa dan siapa kita di atas hamparan semesta, hingga berujung pada siapa tempat kembali kita kelak.

Learning to do: Belajar untuk menjadi makhluk yang berakal. Berilmu. Berwawasan. Menjadi makhluk yang mengetahui cara-cara atas satu dan lain hal dalam hidup.

Learning to live with others: Karena sesungguhnya kita adalah satu padu. Kita adalah serangkaian ketidaksempurnaan yang sepatutnya saling melengkapi. Karena, tanpa adanya kita, sekumpulan aku hanya akan menjadi masalah di atas bumi yang cuma satu ini. Kita ada untuk saling mengenal, saling belajar, saling menghargai, saling menyayangi.

“Pendidikan itu seharusnya menghasilkan manusia yang beriman, berilmu, dan mampu hidup berdampingan dengan manusia lainnya,” kata saya yang mengutip Najmi yang mengutip Pak Arief Rachman.

Having worked out how to manage governments, political parties, elections, courts, the media and liberal opinion, there was one more challenge for the neo-liberal establishment: how to deal with growing unrest, the threat of “people’s power”. How do you domesticate it? How do you turn protesters into pets? How do you vacuum up people’s fury and redirect it into blind alleys?

Here too, foundations and their allied organisations have a long and illustrious history. A revealing example is their role in defusing and deradicalising the Black Civil Rights movement in the US in the 1960s and the successful transformation of Black Power into Black Capitalism.

The Rockefeller Foundation, in keeping with J.D. Rockefeller’s ideals, had worked closely with Martin Luther King Sr (father of Martin Luther King Jr). But his influence waned with the rise of the more militant organisations—the Student Non-violent Coordinating Committee (SNCC) and the Black Panthers. The Ford and Rockefeller Foundations moved in. In 1970, they donated $15 million to “moderate” black organisations, giving people grants, fellowships, scholarships, job training programmes for dropouts and seed money for black-owned businesses. Repression, infighting and the honey trap of funding led to the gradual atrophying of the radical black organisations.

Martin Luther King, Jr. made the forbidden connections between Capitalism, Imperialism, Racism and the Vietnam War. As a result, after he was assassinated, even his memory became a toxic threat to public order. Foundations and Corporations worked hard to remodel his legacy to fit a market-friendly format. The Martin Luther King Junior Centre for Non-Violent Social Change, with an operational grant of $2 million, was set up by, among others, the Ford Motor Company, General Motors, Mobil, Western Electric, Procter & Gamble, US Steel and Monsanto. The Center maintains the King Library and Archives of the Civil Rights Movement. Among the many programmes the King Center runs have been projects that “work closely with the United States Department of Defense, the Armed Forces Chaplains Board and others”. It co-sponsored the Martin Luther King Jr Lecture Series called ‘The Free Enterprise System: An Agent for Non-violent Social Change’.

—  Arundhati Roy, “Capitalism: A Ghost Story”
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Kenya’s first mockumentary takes on the NGO world

Finally, a new TV show exists to highlight some of the absurdities of the international aid sector. The slyly named The Samaritans is a comedy about the perils – and pleasures – of the “NGO world”. Created by a Kenya-based production company, it chronicles the work of Aid for Aid – an NGO that, in the words of its creator, “does nothing”

Armed with their billions, NGOs have waded into the world, turning potential revolutionaries into salaried activists, funding artists, intellectuals and filmmakers, gently luring them away from radical confrontation, ushering them in the direction of multi-culturalism, gender, community development—the discourse couched in the language of identity politics and human rights. The transformation of the idea of justice into the industry of human rights has been a conceptual coup in which NGOs and foundations have played a crucial part. The narrow focus of human rights enables an atrocity-based analysis in which the larger picture can be blocked out and both parties in a conflict—say, for example, the Maoists and the Indian government, or the Israeli Army and Hamas—can both be admonished as “human rights violators”. The land-grab by mining corporations in India or the history of the annexation of Palestinian land by the State of Israel then become footnotes with very little bearing on the discourse. This is not to suggest that human rights don’t matter. They do, but they are not a good enough prism through which to view or remotely understand the great injustices in the world we live in.
—  Arundhati Roy, “Capitalism: A Ghost Story”

“To live under neoliberalism also means to accept or submit to that bundle of rights necessary for capital accumulation. We live, therefore, in a society in which the inalienable rights of individuals (and, recall, corporations are defined as individuals before the law) to private property and the profit rate trump any other conception of inalienable rights you can think of.

The rise of advocacy groups and NGOs has, like rights discourses more generally, accompanied the neoliberal turn and increased spectacularly since the 1980s or so. The NGOs have in many instances stepped into the vacuum in social provision left by the withdrawal of the state. this amounts to privatization by NGO. NGOs thereby function as ‘Trojan horses for global neoliberalism.’ They tend to be elitist, unaccountable (except to their donors) and by definition distant from those they seek to protect or help, no matter how well-meaning they may be.

The universality presupposed in ‘rights talk’ and the dedication of the NGOs and advocacy groups to universal principles sits uneasily with the local particularities and daily practices of political and economic contexts.

This appeal to the universalism of rights is a double-edged sword. It may and can be used with progressive aims in mind. But the limited objectives of many rights discourses makes it all too easy to absorb them within the neoliberal frame. Universalism seems to work particularly well with global issues such as climate change and other such issues. But its results in the human rights field are more problematic, given the diversity of political-economic circumstances and cultural practices to be found in the world. Furthermore it has been all too easy to co-opt human rights issues as ‘swords of empire.’

—  David Harvey, ‘A Brief History of Neoliberalism.’
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Arundhati Roy Discussing Funding, Capitalism and NGOs 

In this speech excerpt, Arundhati Roy describes the intersection between foundation and corporate funding, capitalism and Non-Governmental Organizations (NGOs).

The following text is an excerpt from Capitalism: A Ghost Story | Rockefeller to Mandela, Vedanta to Anna Hazare…. How long can the cardinals of corporate gospel buy up our protests? by Arundhati Roy. Published March 26th, 2012:

“Mischievously, when the government or sections of the Corporate Press want to run a smear campaign against a genuine people’s movement, like the Narmada Bachao Andolan, or the protest against the Koodankulam nuclear reactor, they accuse these movements of being NGOs receiving "foreign funding”. They know very well that the mandate of most NGOs, in particular the well-funded ones, is to further the project of corporate globalisation, not thwart it.

Armed with their billions, these NGOs have waded into the world, turning potential revolutionaries into salaried activists, funding artists, intellectuals and filmmakers, gently luring them away from radical confrontation, ushering them in the direction of multi-culturalism, gender, community development—the discourse couched in the language of identity politics and human rights…“

(Read More)

Instead of family-based support, orphanage care too often becomes the first solution for volunteers and NGOs unaware of other alternatives. There is overwhelming evidence from UNICEF documenting the detrimental effect orphanages have on children’s physical and emotional wellbeing. Alongside a boom in tourism, the number of orphanages in Bali has doubled in the last 20 years, suggesting well-meaning volunteers are actually fuelling the demand. Siem Reap, Cambodia, gateway to Angkor Wat and a town with a population of only 100,000, now has 35 orphanages. Particularly shocking are reports that one parades its children through the town at night, with placards saying ‘help our orphans’ as visitors drink and dine.

The lawyer and investigator Eva Golinger reported Monday that the U.S. Government allocated several million dollars of its annual budget of 2014 for funding to non-governmental organizations (NGOs) that are responsible for generating destabilizing acts in Venezuela.

She said that this reality is nothing new, for years the U.S. Government has been at the forefront of the attacks against Venezuela.