Rabat – The Council of Europe (CoE) announced on Wednesday its appointment of a special representative to combat anti-Semitism and anti-Muslim hatred.
Daniel Holtgen, the director of communications of the Council of Europe, will be the first “Special Representative on Antisemitic and Anti-Muslim Hatred and Hate Crimes.”
Holtgen’s task is to join forces with decision-makers at the European level and ensure the collective expertise of the Council of Europe to prevent anti-Semitic and anti-Muslim acts.
During Holtgen’s appointment on Wednesday, the Council of Europe’s Secretary-General Marija Pejcinovic Buric highlighted the attacks at the hands of a “far-right extremist” in Hanau, Germany, earlier this year. In February, the terrorist attacked two shisha bars and killed nine people, including several Muslims.
Buric also recalled the deadly anti-Semitic attack at a synagogue in Halle, Germany, on the Jewish holiday of Yom Kippur one year ago. More recently, on Sunday, an assailant attacked a Jewish man entering a synagogue in the German city of Hamburg during the Jewish holiday of Sukkot.
“We are witnessing an alarming increase in antisemitic and anti-Muslim attacks in many parts of Europe today, often incited and aggravated by hate speech online,” said the European official.
The secretary-general said that Islam, like Judaism, is a part of today’s Europe. Both communities should live without fear of hatred, Buric stressed.
The freedom from religious discrimination has been at the core of the Council of Europe’s mission since its establishment in 1949.
Anti-Semitism and Islamophobia have increased in recent years amid the rise of the far-right.
In particular, hatred and crimes against Muslims, mosques, and the Quran occur frequently across Europe, especially as Muslim immigrant populations grow.
Discrimination against Muslims in Europe does not only occur among communities and individuals, but can also dominate media discourse.
French political journalist Eric Zemmour, for example, is well-known in Europe for his hardline positions against Islam and immigrants.
On February 10, during a debate with France’s Secretary of State for Gender Equality and Combating Discrimination, Marlene Schiappa, Zemmour said that Muslims in France who name their child Mohammed or wear the veil are engaging in self-discrimination.
Zemmour said that “calling [a] child Mohammed … is self discrimination,” adding that “the parents should have called him Francois.” He argued that non-Judeo-Christian names like Mohammed jeopardize the survival of France’s history and culture.
France has investigated and convicted Zemmour for hate speech in the past. One notable incident that prompted an investigation occurred on September 28, 2019, when he spoke before the “Convention of the Right.”
During his speech, Zemmour said “Muslim immigrants” are “colonizers” carrying out a “large replacement” of France’s predominantly white and Chrisitan population and embarking on an “Islamization of the streets.”
“Will young French people accept to live in a minority on the land of their ancestors?”
Taking part in this year’s European Health Forum Gastein (EHFG), held virtually from 30 September to 2 October, representatives from WHO/Europe spoke about the importance of leveraging new partnerships to strengthen health across the WHO European Region. This included the announcement of the Oslo Medicines Initiative, to find ways to ensure greater access to affordable medicines while maintaining commercial viability for medicine producers.
The theme of this year’s EHFG was “Dancing with elephants: new partnerships for health, democracy, business”, with WHO/Europe and the European Observatory on Health Systems and Policies contributing to sessions including: improving access to medicines, amplifying people’s voices in health decision-making, and recovering from the COVID-19 pandemic.
During the session “Finding the common beat: Towards a new vision of collaboration to improve access to medicines”, Dr Hans Henri P. Kluge, WHO Regional Director for Europe, launched the Oslo Medicines Initiative. Dr Kluge spoke about the importance of increasing sustainable access to novel medicines, therapeutics and diagnostics. In order to achieve this, it is important to explore partnerships with private entities who manufacture medicines, to ensure that they are readily available and affordable, while also maintaining commercial viability for producers.
Commenting on this new Initiative, Dr Kluge said: “Access to affordable quality medicines is at the core of universal health coverage. We need the pharmaceutical industry to innovate, but intellectual property rights can never be a barrier for any patient, particularly the poor, to receiving life-saving medicines”.
The Initiative will function with both in-person and virtual meetings, including:
a series of webinars in spring 2021 with keynote speakers and panellists representing different stakeholders;
a physical meeting planned for spring 2022, to outline a new vision for collaboration to improve access to novel medicines in the European Region.
Speaking during the panel discussion and commenting on the Oslo Medicines Initiative, Dr Natasha Azzopardi-Muscat, Director of the Division of Country Health Policies and Systems, WHO/Europe, said: “Patients, health systems and governments expect the right to reasonably priced medicines to meet their needs, whilst the investors and the pharmaceutical industry expect to earn sufficient profits to compensate for the risk inherent in developing and manufacturing these medicines.
“Over the coming months, the Oslo Medicines Initiative will provide a platform for Member States and non-state actors to collaborate and set out a new vision and framework for better access.”
During the session, moderated by Dimitra Panteli of the Observatory and Dr Azzopardi-Muscat, panellists highlighted the need for greater transparency in relation to development costs and the opportunity that exists to exercise market power though working collectively.
Recovering from the COVID-19 pandemic
Dr Kluge also spoke at the opening plenary panel discussion on recovering from the COVID-19 pandemic. Asked about the role of the Pan-European Commission on Health and Sustainable Development, Dr Kluge explained that the Commission has been created to offer recommendations on how societies and health systems can build back better following the pandemic and be better prepared for future health emergencies.
In addition, Dr Kluge spoke about the importance of dual-track service delivery within primary health care for health systems recovering from COVID-19, to ensure that other health conditions are addressed at the same time as managing COVID-19 cases. Turning to the European Programme of Work, mental health was also discussed, with recognition of the impact that the pandemic has had on people around the world.
Democratizing decision-making
During a session titled “Health democracy in action”, Dr Azzopardi-Muscat delivered the opening remarks. Partnerships with civil society are central to building trust in government institutions and enhancing adherence to public health measures.
The session highlighted how creating a more inclusive, participatory governance approach requires engaging experts across multiple disciplines, and dialogue with people, communities and civil society to create a high-level of transparency in how decisions are taken in health.
European Observatory at EHFG
The Observatory facilitated and participated in a range of sessions during EHFG. The common theme emerging from this series of interactive discussions was the need for closer collaboration and cooperation between countries of the European Region, to better manage the COVID-19 crisis and build more resilient systems to withstand future shocks.
Anna Sagan, Research Fellow with the Observatory, presented recently published findings on health system resilience and the importance of governance in dealing with crises, and offered a conceptual framework to help systems prepare for and cope with unexpected events.
How research informs policy in a time of crisis was the focus of Thursday’s plenary, titled “The Advisor’s Dilemma”, hosted by Observatory Director Josep Figueras, which explored the challenge for policy-makers of acting without concrete evidence (or flying blind) and communicating uncertainty while avoiding undermining public trust.
In recent weeks, many countries have been reporting an increase in “pandemic fatigue” – people are feeling demotivated about following recommended behaviours to protect themselves and others from the virus.
Finding effective ways to tackle this fatigue and reinvigorate public vigilance is therefore a growing challenge that governments and health authorities face as this prolonged public health crisis continues.
High-level public health experts from over 30 countries and partner organizations in the WHO European Region connected remotely on 5 October to strengthen understanding of pandemic fatigue and share experiences in how to address it.
At the request of Member States, WHO/Europe has also developed a framework of policy recommendations to guide governments in the planning and implementation of national and subnational strategies to bolster public support for COVID-19 prevention measures.
Professor Cornelia Betsch, Heisenberg-Professor of Health Communication at Erfurt University, Germany, spoke of the psychology behind pandemic fatigue, explaining that fear is a motivator for protective behaviour, but it wears off as people adapt to the threat. Fatigue also occurs if we do the same things repeatedly for a long time, she added.
WHO defines pandemic fatigue as a natural and expected reaction to sustained and unresolved adversity in people’s lives. It expresses itself as demotivation to engage in protective behaviours and to seek out information, as well as in feelings of complacency, alienation and hopelessness. Pandemic fatigue evolves gradually over time and is affected by the cultural, social, structural and legislative environment.
Therefore monitoring public opinion, through tools such as the one developed by WHO/Europe and now used by 27 countries and areas in the Region, is an important starting point for effective behavioural change.
Sharing country experiences
Many country representatives took the floor at the meeting to share examples of action taken in their countries to ensure public engagement in COVID-19-related measures. Common themes included making sure that these initiatives were understandable and logical, the importance of supporting livelihoods and jobs, targeting measures to specific groups, and considering other barriers beyond knowledge that prevent people from following recommendations (such as lack of access to safe water, hand sanitizer, masks, spacious living conditions, and so on).
Several participants also highlighted how supporting mental health initiatives is essential as the pandemic continues.
Framework of policy considerations
Katrine Bach Habersaat, Team Lead (ad interim) of the Behavioural and Cultural Insights Unit at WHO/Europe, introduced the framework developed by WHO/Europe to address pandemic fatigue. It includes 4 key strategies:
Understand people: collect and use evidence for targeted, tailored and effective policies, interventions and communication.
Engage people as part of the solution: find ways to meaningfully involve individuals and communities at every level.
Help people to reduce risk while doing the things that make them happy: wide-ranging restrictions may not be feasible for everyone in the long run.
Acknowledge and address the hardship people experience, and the profound impact the pandemic has had on their lives.
It also sets down 5 cross-cutting principles for any initiative, policy or communication to follow: transparency, fairness, consistency, coordination and predictability.
In addition, the paper provides a quick list of concrete actions, and examples from countries of what they have done to understand and engage people, seek to reduce risk and acknowledge hardship.
Next steps
There was broad agreement among participants that further discussion on the topic of pandemic fatigue is needed through a regular forum. WHO/Europe also proposed creating a repository for country experiences.
At the end of the meeting, the Norwegian concept of “dugnad” was invoked – support provided by individuals to help each other or a community – a form of group resilience to be nurtured in the months ahead.
Using behavioural and cultural science to advance health
Behavioural and cultural insights for health refers to knowledge derived from the social sciences and health humanities that helps us to better understand the drivers of and barriers to achieving the highest attainable standard of health.
The newly approved European Programme of Work 2020–2025 has a strong focus on harnessing behavioural and cultural insights, and a new unit was recently established at WHO/Europe to improve knowledge in this field.
Today in history, on October 7, 1571, one of the most cataclysmic clashes between Islam and the West — one where the latter for once crushed and humiliated the former — took place.
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} In 1570, Muslim Turks — in the guise of the Ottoman Empire — invaded the island of Cyprus, prompting Pope Pius V to call for and form a “Holy League” of maritime Catholic nation-states, spearheaded by the Spanish Empire, in 1571. Before they could reach and relieve Cyprus, its last stronghold at Famagusta was taken through treachery.
After promising the defenders safe passage if they surrendered, Ottoman commander Ali Pasha — known as Müezzinzade (“son of a muezzin”) due to his pious background — had reneged and launched a wholesale slaughter. He ordered the nose and ears of Marco Antonio Bragadin, the fort commander, hacked off. Ali then invited the mutilated infidel to Islam and life: “I am a Christian and thus I want to live and die,” Bragadin responded. “My body is yours. Torture it as you will.”
So he was tied to a chair, repeatedly hoisted up the mast of a galley, and dropped into the sea, to taunts: “Look if you can see your fleet, great Christian, if you can see succor coming to Famagusta!” The mutilated and half-drowned man was then carried near to St. Nicholas Church — by now a mosque — and tied to a column, where he was slowly flayed alive. The skin was afterward stuffed with straw, sown back into a macabre effigy of the dead commander, and paraded in mockery before the jeering Muslims.
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News of this and other ongoing atrocities and desecrations of churches in Cyprus and Corfu enraged the Holy League as it sailed east. A bloodbath followed when the two opposing fleets — carrying a combined total of 600 ships and 140,000 men, more of both on the Ottoman side — finally met and clashed on October 7, 1571, off the western coast of Greece, near Lepanto. According to one contemporary:
The greater fury of the battle lasted for four hours and was so bloody and horrendous that the sea and the fire seemed as one, many Turkish galleys burning down to the water, and the surface of the sea, red with blood, was covered with Moorish coats, turbans, quivers, arrows, bows, shields, oars, boxes, cases, and other spoils of war, and above all many human bodies, Christians as well as Turkish, some dead, some wounded, some torn apart, and some not yet resigned to their fate struggling in their death agony, their strength ebbing away with the blood flowing from their wounds in such quantity that the sea was entirely coloured by it, but despite all this misery our men were not moved to pity for the enemy. … Although they begged for mercy they received instead arquebus shots and pike thrusts.
The pivotal point came when the flagships of the opposing fleets, the Ottoman Sultana and the Christian Real, crashed into and were boarded by one another. Chaos ensued as men everywhere grappled; even the grand admirals were seen in the fray, Ali Pasha firing arrows and Don Juan swinging broadsword and battle-axe, one in each hand.
In the end, “there was an infinite number of dead” on the Real, whereas “an enormous quantity of large turbans, which seemed to be as numerous as the enemy had been, [were seen in the Sultana] rolling on the deck with the heads inside them.” The don emerged alive, but the pasha did not.
When the central Turkish fleets saw Ali’s head on a pike in the Sultana and a crucifix where the flag of Islam once fluttered, mass demoralization set in, and the waterborne mêlée was soon over. The Holy League lost twelve galleys and ten thousand men, but the Ottomans lost 230 galleys — 117 of which were captured by the Europeans — and thirty thousand men.
It was a victory of the first order, and Catholic, Orthodox, and Protestants rejoiced.
Practically speaking, however, little changed. Cyprus was not even liberated by the Holy League. “In wrestling Cyprus from you we have cut off an arm,” the Ottomans painfully reminded the Venetian ambassador a year later. “In defeating our fleet [at Lepanto] you have shaved our beard. An arm once cut off will not grow again, but a shorn beard grows back all the better for the razor.”
Even so, this victory proved that the relentless Turks, who in previous decades and centuries had conquered much of Eastern Europe, could be stopped. Lepanto suggested that the Turks could be defeated in a head-on clash — at least by sea, which of late had been the Islamic powers’ latest hunting grounds. As Miguel Cervantes, who was at the battle, has the colorful Don Quixote say: “That day … was so happy for Christendom, because all the world learned how mistaken it had been in believing that the Turks were invincible by sea.”
Modern historians affirm this position. According to military historian Paul K. Davis, “More than a military victory, Lepanto was a moral one. For decades, the Ottoman Turks had terrified Europe, and the victories of Suleiman the Magnificent caused Christian Europe serious concern. … Christians rejoiced at this setback for the Ottomans. The mystique of Ottoman power was tarnished significantly by this battle, and Christian Europe was heartened.”
No matter how spectacular, however, defeat at sea could not shake what was first and foremost a land power — so that more than a century later, in 1683, some 200,000 armed Ottomans had penetrated as far as and besieged Vienna.
But that — to say nothing of Turkey’s many other jihads down to the present — is another story.
Today in history, on October 7, 1571, one of the most cataclysmic clashes between Islam and the West — one where the latter for once crushed and humiliated the former — took place.
In 1570, Muslim Turks — in the guise of the Ottoman Empire — invaded the island of Cyprus, prompting Pope Pius V to call for and form a “Holy League” of maritime Catholic nation-states, spearheaded by the Spanish Empire, in 1571. Before they could reach and relieve Cyprus, its last stronghold at Famagusta was taken through treachery.
After promising the defenders safe passage if they surrendered, Ottoman commander Ali Pasha — known as Müezzinzade (“son of a muezzin”) due to his pious background — had reneged and launched a wholesale slaughter. He ordered the nose and ears of Marco Antonio Bragadin, the fort commander, hacked off. Ali then invited the mutilated infidel to Islam and life: “I am a Christian and thus I want to live and die,” Bragadin responded. “My body is yours. Torture it as you will.”
So he was tied to a chair, repeatedly hoisted up the mast of a galley, and dropped into the sea, to taunts: “Look if you can see your fleet, great Christian, if you can see succor coming to Famagusta!” The mutilated and half-drowned man was then carried near to St. Nicholas Church — by now a mosque — and tied to a column, where he was slowly flayed alive. The skin was afterward stuffed with straw, sown back into a macabre effigy of the dead commander, and paraded in mockery before the jeering Muslims.
News of this and other ongoing atrocities and desecrations of churches in Cyprus and Corfu enraged the Holy League as it sailed east. A bloodbath followed when the two opposing fleets — carrying a combined total of 600 ships and 140,000 men, more of both on the Ottoman side — finally met and clashed on October 7, 1571, off the western coast of Greece, near Lepanto. According to one contemporary:
The greater fury of the battle lasted for four hours and was so bloody and horrendous that the sea and the fire seemed as one, many Turkish galleys burning down to the water, and the surface of the sea, red with blood, was covered with Moorish coats, turbans, quivers, arrows, bows, shields, oars, boxes, cases, and other spoils of war, and above all many human bodies, Christians as well as Turkish, some dead, some wounded, some torn apart, and some not yet resigned to their fate struggling in their death agony, their strength ebbing away with the blood flowing from their wounds in such quantity that the sea was entirely coloured by it, but despite all this misery our men were not moved to pity for the enemy. … Although they begged for mercy they received instead arquebus shots and pike thrusts.
The pivotal point came when the flagships of the opposing fleets, the Ottoman Sultana and the Christian Real, crashed into and were boarded by one another. Chaos ensued as men everywhere grappled; even the grand admirals were seen in the fray, Ali Pasha firing arrows and Don Juan swinging broadsword and battle-axe, one in each hand.
In the end, “there was an infinite number of dead” on the Real, whereas “an enormous quantity of large turbans, which seemed to be as numerous as the enemy had been, [were seen in the Sultana] rolling on the deck with the heads inside them.” The don emerged alive, but the pasha did not.
When the central Turkish fleets saw Ali’s head on a pike in the Sultana and a crucifix where the flag of Islam once fluttered, mass demoralization set in, and the waterborne mêlée was soon over. The Holy League lost twelve galleys and ten thousand men, but the Ottomans lost 230 galleys — 117 of which were captured by the Europeans — and thirty thousand men.
It was a victory of the first order, and Catholic, Orthodox, and Protestants rejoiced.
Practically speaking, however, little changed. Cyprus was not even liberated by the Holy League. “In wrestling Cyprus from you we have cut off an arm,” the Ottomans painfully reminded the Venetian ambassador a year later. “In defeating our fleet [at Lepanto] you have shaved our beard. An arm once cut off will not grow again, but a shorn beard grows back all the better for the razor.”
Even so, this victory proved that the relentless Turks, who in previous decades and centuries had conquered much of Eastern Europe, could be stopped. Lepanto suggested that the Turks could be defeated in a head-on clash — at least by sea, which of late had been the Islamic powers’ latest hunting grounds. As Miguel Cervantes, who was at the battle, has the colorful Don Quixote say: “That day … was so happy for Christendom, because all the world learned how mistaken it had been in believing that the Turks were invincible by sea.”
Modern historians affirm this position. According to military historian Paul K. Davis, “More than a military victory, Lepanto was a moral one. For decades, the Ottoman Turks had terrified Europe, and the victories of Suleiman the Magnificent caused Christian Europe serious concern. … Christians rejoiced at this setback for the Ottomans. The mystique of Ottoman power was tarnished significantly by this battle, and Christian Europe was heartened.”
No matter how spectacular, however, defeat at sea could not shake what was first and foremost a land power — so that more than a century later, in 1683, some 200,000 armed Ottomans had penetrated as far as and besieged Vienna.
But that — to say nothing of Turkey’s many other jihads down to the present — is another story.
Churches on both sides of the Anglo-American divide have called for debt relief for those who have fallen into difficulties after months of restrictions due to the COVID-19 pandemic.
The call for debt relief came in the United Kingdom where a group of churches urged the government to cancel the debt of people who have fallen into hardship after months of coronavirus restrictions.
“Since the beginning of lockdown, an estimated six million people in the UK have fallen behind on one or more household bills, with poorest households hit the hardest,” said the Reset the Debt campaign.
Those who are less fortunate are experiencing similar problems of meeting daily needs due to the effects of the virus that had nearly 36 million confirmed cases worldwide according to the Johns Hopkins University Coronavirus Resource Center in Baltimore.
The United States with more than 7.5 million cases and and more than 211,000 confirmed deaths has a higher COVID-19 toll than any country with its President Donald Trump also testing positive to the disease.
The United Kingdom has nearly 547,000 cases with 42,605 deaths. The British Prime Minister Boris Johnson tested positive in early April and spent some time in an Intensive Care Unit at a top London hospital.
The relief campaign is the joint initiative of the Baptist Union of Great Britain, Church Action on Poverty, the Church of Scotland, the Methodist Church and the United Reformed Church, Christian Today reported.
RESET DEBT
“We’re calling on the government to reset debt,” said the campaign.
The churches note that those in the six million have in the UK have fallen behind on rent, council tax and other household bills due to the novel coronavirus pandemic, and that one in five people have borrowed to buy essentials like food.
The coalition says that low income families, younger workers, members of BAME (black minority ethnic) communities, and carers have been especially hard hit by job losses and the economic climate.
Rev. Richard Teal, President of the Methodist Conference, said the cancellation of unavoidable debt could “bring stability” and offer a “more hopeful future” for the millions of people in the UK struggling to cover the cost of basic necessities.
He said that those on low incomes “cannot be forgotten as we move into what will be a challenging winter ahead”.
“This call comes out of what churches have seen in communities throughout the country,” he said.
“We know that during lockdown people have focused on keeping themselves and their families safe and fed – and for many that meant bills or even some rent had to go unpaid.”
He said such families are now facing a crisis and this is not right.
“The fact that COVID debt has disproportionately affected low income families demands a compassionate and just response.”
The campaign is inspired by the Old Testament concept of Jubilee and the forgiveness of debts.
Back on Sept. 8 a leader with the U.S. Conference of Catholic Bishops urged the nation’s Congress and the White House to reach a deal on the next COVID-19 relief package that meets the urgent needs of the nation, Catholic News Service reported.
“Earlier this year, the leaders of our government reached a bipartisan deal that provided significant relief to those suffering from the health and economic crises that we continue to experience.
PREVIOUS PACKAGE RUNNING OUT
“Many of the good relief measures in that previous package are running out,” said Archbishop Paul S. Coakley of Oklahoma City, chairman of the USCCB’s Committee on Domestic Justice and Human Development.
In a statement, the archbishop stressed that “families and individuals are having trouble affording food, housing and health care, and hunger-related crises grow internationally.”
He also pointed out that many private schools must choose between reopening and permanent closure and require additional assistance to safely reopen.
“Hospitals are bracing for a spike of cases in the fall and continue to experience fewer preventative and elective health visits,” he said, while coronavirus cases are “spiking in detention centers, prisons and jails.”
He noted that many businesses and charities “are suffering dire hardship again” and that states, cities and towns “face shortfalls providing essential services.”
“Today, I ask our leaders in Washington to once again set aside their differences in order to reach an agreement that prioritizes the poor and vulnerable,” he stressed.
The archbishop said that he and other Catholic bishops have written to congressional leaders multiple times with “specific recommendations on how to meet the needs of this moment.”
“It is imperative to act soon. May God grant all those participating in negotiations a heart that eagerly responds to the cry of the poor,” he said.
On Sept. 8, Senate Majority Leader Mitch McConnell, of the Republican Party, said the Senate would vote on a scaled-back Republican coronavirus relief package within days, but he said it was not likely to pass while the opposition in the upper chamber, the Democrats are seeking more aid.
Speaking to the faithful in the Paul VI Hall on Wednesday, Pope Francis described the prophet Elijah as “one of the most compelling characters in the whole of Sacred Scripture.”
“He goes beyond the confines of his time,” the Pope said. He also recalled how Elijah appeared at Jesus’ side, together with Moses, at the moment of the Transfiguration.
In the Bible, the Pope noted, “Elijah appears suddenly, in a mysterious way.”
Pope Francis said the prophet Elijah is a man without “a precise origin, and above all without an end, taken up into heaven: for this reason, his return was expected before the coming of the Messiah.”
The Pope emphasized, “Scripture presents Elijah as a man of crystalline faith.”
“Elijah is the example of all people of faith who know temptation and suffering, but do not fail to live up to the ideal for which they were born.”
Prayer life
Focusing on Elijah’s prayer life, Pope Francis underlined how prayer and contemplation sustained the Prophet not only in moments of great success but also in the face of adversity and persecution.
In off the cuff remarks, Pope Francis highlighted the need for the “spirit of Elijah” in today’s world.
“How much we need believers, zealous Christians, who stand up in front of people with responsibility with the courage of Elijah: to say, “You cannot do this.”
“Elijah is the man of God, who stands as a defender of the primacy of the Most High. And yet, he too is forced to come to terms with his own frailties.”
Wisdom of Elijah
Pope Francis explained to those gathered, that Elijah “shows us that there should be no dichotomy in the life of those who pray: one stands before the Lord and goes towards the brothers and sisters to whom He sends us. The proof of prayer is the real love of one’s neighbour.”
Elijah teaches us, commented the Pope, that ardent prayer and union with God cannot be separated from concern for the needs of others.
Digressing from his prepared text, Pope Francis noted that prayer is “a confrontation with God and letting oneself be sent to serve one’s brothers and sisters.”
In prayer, Pope Francis pointed out, the prophet grew in discernment of the Lord’s will and found the courage to denounce injustice, even at great personal cost.
Elijah’s experience of God in prayer, he noted, culminated, when the Lord appeared to him not in wind and fire, but “in a quiet whisper.”
Elijah, a story for us all
“This is the story of Elijah,” the Pope concluded, “but it seems written for all of us.”
“In some evenings we can feel useless and lonely. It is then that prayer will come and knock on the door of our hearts.”
“Even if we have done something wrong, or if we feel threatened and frightened, when we return before God in prayer, serenity and peace will return as if by miracle.”
One of those lessons, he said, “is that under-investment in health can have a devastating impact on societies and economies.”
The pandemic revealed utterly inadequate health systems, yawning gaps in social protection, and major structural inequalities within and between countries, added Mr. Guterres.
“COVID-19 has shown that universal health coverage, strong public health systems and emergency preparedness are essential to communities, to economies, to everyone,” he highlighted
Nine months into the crisis, COVID-19 has claimed more than one million lives and infected more than 30 million people worldwide, with infections rising and signs of new waves. It has also cost the global economy $375 billion a month, about 500 million jobs have been lost so far, and decades of human development are going into reverse.
Though health is a fundamental human right and universal health coverage (UHC) a key target for the Sustainable Development Goals (SDGs), at least half of the world’s population does not have full coverage of essential health services and over 800 million people spend at least 10 per cent of their household budgets to pay for health services.
The Secretary-General underlined that universal health coverage requires governments to increase investments in common goods for health, including surveillance and risk communication, as well as making public health programmes inclusive and equitable, without financial barriers.
“Health treatment should not depend on financial status,” he stressed.
Mr. Guterres also highlighted the urgent need of universal health coverage, including mental health coverage to strengthen efforts against COVID-19 as well as to prepare for future crises.
Policy brief recommendations
The policy brief outlined five major recommendations, which include controlling further transmission of COVID-19 through proven public health measures and a coordinated global response; protecting the delivery of other essential health services during the pandemic, such as for cancer, heart disease and other diseases.
Alongside, it also calls for ensuring everyone, everywhere has access to future COVID-19 vaccines, tests and treatment; achieving universal health coverage, with increased investments in common goods for health, such as surveillance, procurement and supply chain, and risk communications; and strengthening pandemic preparedness and response.
The Secretary-General said though universal health coverage comes at a cost, the price is cheap, “when we consider the alternative.”
“I urge all to speed up and scale up investment in universal health coverage and in stronger health systems, starting immediately,” he said.
By PTI
NEW DELHI: WhatsApp group “Kattar Hindu Ekta”, created during the north east Delhi riots in February, allegedly promoted enmity between different groups on the ground of religion and acted in a way which was prejudicial to the maintenance of harmony, the Delhi police has said in its supplementary charge sheet filed before a court here.
According to the chargesheet, the WhatsApp group was allegedly created on February 25 to take revenge from the Muslim community.
In the excerpts of the chats of the group filed in the charge sheet, one of the members alleged that RSS (Rashtriya Swayamsevak Sangh) people have come to support them.
The police further furnished some chats of the group in the charge sheet, in which the group members allegedly used communal slurs and talked about vandalising madrasas, mosques and killing of Muslims.
The police filed the supplementary charge sheet on September 26 before Chief Metropolitan Magistrate Purushottam Pathak against nine persons in the case related to the alleged murder of Hashim Ali during the riots in Gokulpuri area.
“As per the chat of Whatsapp group, the accused persons. conspired to teach Muslims a lesson for attacking the Hindus. Equipped themselves with lathis. danda, sticks, swords, firearms etc and killed nine innocent Muslims persons including Hashim Ali and his brother Aamir Khan.
It is prima facie revealed that there was a well hatched conspiracy amongst the accused persons.
“Same is also evident from the fact that in order to take revenge from Muslims some youths of that area who failed to perceive the bottomless stupidity of the propaganda, they as saviours of their community created a Whatsapp group. The group members lost their individuality and started working with mob mind. ‘Jai Sri Ram’ and ‘Har Har Mahadev’ which are the sacred slogans and are attached to the victorious yelling, deaden their mind and paralyzed their creative nature. They planned the manner of committing offence of rioting, murder and other offences,” police alleged in the charge sheet.
In the supplementary charge sheet, police has booked the accused under sections 153-A (promoting enmity between different groups on grounds of religion, race, place of birth, residence, language etc) and 505 (public mischief) of the Indian Penal Code for allegedly assembling to take revenge against the other community and targeting the victims on the basis of their religious identity.
The accused– Lokesh Kumar Solanki, Pankaj Sharma, Summit Chaudhary, Ankit Chaudhary, Prince, Jatin Sharma, Vivek Panchal, Rishabh Chaudhary, Himanshu Thakur– are currently in judicial custody in the case.
“During the investigation and from the report of retrieving data of seized mobile phones revealed that the above mentioned report/result of Whatsapp group ‘Kattar Hindu Ekta’, group, it is also clear that there are averments in respect of promoting enmity between different groups on the ground of religion and acting in a way that are prejudicial to the maintenance of harmony,” the charge sheet claimed.
They were earlier charge sheeted in June for the offences under 144 (joining unlawful assembly armed with deadly weapon), 147 and 148 (rioting), 149 (unlawful assembly), 302 (murder), 201 (causing disappearance of evidence), 427 (mischief), mischief by causing inundation or obstruction to public drainage), 435 (mischief by fire or explosive substance), 120-B (criminal conspiracy) and 34 (common intention) of IPC.
The offences entail a maximum punishment of death penalty.
The supplementary charge sheet said that the police has sent a letter to the concerned authorities for obtaining the sanction required for prosecution for offences against the state and criminal conspiracy to commit such offence, which was awaited.
It said co-accused Monty Nagar, Avdesh Mishra,Monu, Sahil, Shekhar, Mongli, Baba, Tinku and Vinay were to be arrested but their addresses could not be traced till now.
According to the charge sheet, some of the messages sent by the group members were “Do not give them flats on rent”, “Their eyes are on our sisters, daughters, land”, We will burn everything of theirs like we burned the madrasa today”, “Do not leave them, kill them”.
They also allegedly discussed about arrangements of stones, bricks, pistols and talked about demolition of a madrasa by the mob of rioters, according to the excerpts.
It claimed that the mob turned rioters and allegedly murdered Ali by inflicting multiple injuries in a brutal manner and with a view to conceal the evidence, all of them in furtherance of their common intention threw his dead body in the drain.
“There cannot be any doubt that the accused who killed Hashim Ali were certainly up to their neck in the conspiracy and were thus very active members of the unlawful assembly,” it said.
Communal clashes had broken out in northeast Delhi on February 24 after violence between citizenship law supporters and protesters spiralled out of control leaving at least 53 people dead and around 200 injured.
Preparations for Canada’s guest of honor presentation at this year’s Frankfurt Book Fair have been underway since as far back as 2012, and the date has finally arrived for Canada to share its literary and cultural riches with the world. Of course, because of the pandemic, travel to Germany is restricted, and the full program of events has been delayed until 2021. However, this year’s largely virtual fair, being held Oct. 12–16, will still shine a spotlight on the country.
Canada’s literary and cultural program is being presented under the motto “Singular Plurality,” which seeks to encompass the multitude of Canadian voices—English, French, and Indigenous—in a single image, with even the phrase’s typography aiming to represent both the varied topography of the huge country and the three a’s in the word Canada.
At the heart of the invitation to be guest of honor is a move to help Canadian publishers and agents sell rights to the German book market, and over 200 titles have been translated into German, many of which will be available on the German market by the end of this year, ,sparking even further interest in the country. Another priority is making sure these books sell as well. “We want to ensure that they don’t get overlooked because of the pandemic, so we are embarking on a robust promotional campaign for these titles with booksellers throughout 2020 and 2021,” says Gillian Fizet, executive director of Canada FBM 2020.” A full list of these translated books, as well as new titles for which rights are still available, is online at canadafbm2020.com.
But that is just the start, as there are dozens of exhibitions planned to promote Canadian culture across Germany and adjacent German-speaking countries throughout the remainder of 2020 and 2021, both in person and online. These include the online exhibition NODE20 Second Nature, which brings together artists, designers and technologists to reflect on emergent technologies and creative practices in times of ecological crisis, as well as the exhibition Global Warning: Marshall McLuhan and the Arts, which will run at the Museum für Kommunikation in Bern, Switzerland, from October 6 to January 31. Numerous virtual performances from Canada Day 2020, featuring pianist Alexandra Stréliski, hip-hop artist Haviah Mighty, and singer-songwriter Leela Gilday, among others, will also be presented under the tagline “Canada in Harmony.”
Among the highlights of the literary program will be an exclusive 60-minute interview with author Margaret Atwood by Writers’ Trust of Canada executive Charles Foran, and a trio of mini documentaries (detailed on the next page) will cover important themes on Candian literature and culture. These will all be released on October 14 at canadafbm2020.com as the fair begins, with shorter versions broadcast as part of the Digital Bookfest on October 17.
When it comes to conducting business at the fair, for those looking for an introduction to the Canadian market, a session dubbed “The Two Solitudes,” will offer insight into the Canadian rights market, with Florence Bisch, international and domestic rights director at Groupe Homme; Antoine Tanguay, founder and publisher of Alto; and Janine Yoon, associate publisher of House of Anansi Press, on Tuesday, October 13. Michael Tamblyn, president of Canadian Kobo, will be talking about e-book and audiobook sales during the pandemic on the 13th as well, and Simon de Jocas, president and owner of the children’s book publishing house Éditions Les 400 Coups in Montreal will be discussing “signals of hope” on Thursday, October 14, and the overall Canadian publishing industry on Friday, October 15.
“The Canadian publishing industry is delighted to be part of this special edition of the Frankfurter Buchmesse,” says Caroline Fortin, president of Canada FBM2020. “Our current reality has forced us to be even more creative and innovative, but our goal remains the same: revealing our singular plurality on the world stage to better showcase our powerful Canadian writers and illustrators from all literary genres. Canada FBM2020 is thrilled to continue its primary mission of actively supporting Canadian literature while helping increase sales of Canadian books in the German market.”
Literary Mini-Documentaries
A highlight of Canada’s presentation at the Frankfurt Book Fair will be the debut of a series of three literary mini documentaries These will be presented online at canadafbm2020.com on Oct. 14 and again as part of the Digital Bookfest on Oct. 17.
Hope Against Despair, with Alix Ohlin, Jocelyne Saucier, and Joshua Whitehead
It often appears that humanity is tormented by a somber shadow, beset with environmental, social, and political crises. What is the role of the artist in helping us face calamity? What do we require from our artists: resistance, empathy, insight or all of the above?
We Contain Multitudes, with Kim Thúy, Esi Edugyan, and Catherine Hernandez
The idea that we as individuals create and inhabit different identities is widely accepted these days. But how do these various identities affect a writer’s work, shape their readers’ responses and determine their position in the literary community? Does one identity inevitably become more predominant?
Picture Perfect, with David Alexander Robertson, Sydney Smith, and Guillaume Perrault
As far back as cave paintings, perhaps even earlier, humans have used pictures to tell stories. Graphic novelists and children’s book illustrators have a growing audience eager to explore and enjoy the interplay between words and visual language. This event will be lavishly and profusely filled with images and examples by some of Canada’s most successful author/illustrators.
A version of this article appeared in the 10/12/2020 issue of <em>Publishers Weekly</em> under the headline: Canada Shines at Frankfurt 2020
Newcomers to this country often find Canadians have a curious stance toward religion. We seldom say much negative about religion in public but we never take it too seriously either.
A new study, The Hidden Economy: How Faith Helps Fuel Canada’s GDP, suggests it may be time to take a second look at the public relevance of religion for the most unexpected reason: economics.
It’s generally overlooked, but Canada’s religious tapestry makes massive economic and social contributions to local communities and to Canada’s well-being each year.
The uniqueness of social science researcher Brian Grim’s project is that he attempts to quantify that and put a price tag on it nationally, calculating religion’s contribution to Canada’s gross domestic product (GDP).
The study documents how shared religious commitment (and its personal and institutional expressions) create a hidden economy and social safety net operating in plain sight that benefits all Canadians. Parsing the data, faith in Canada is a multibillion-dollar engine of economic productivity and public good, alongside the spiritual inspiration it provides to millions nationwide.
Faith-based organizations add more than $30 billion in revenue each year to the Canadian economy through religious schools, charities, and hospitals like Providence Health Care in Toronto and Vancouver and Jewish General Hospital in Montreal.
That number includes the revenue generated by the community and humanitarian organizations like the Calgary Food Bank and Islamic Relief, as well as 20,000 plus churches, synagogues, temples and mosques whose contributions to the economy and neighbourhood dwarf the tax benefits they receive 12 times over, according to the recent Special Senate Committee Report on the Charitable Sector.
But according to Grim, the $30-billion figure under-calculates the actual boost to the economy, because revenues alone don’t capture the value of the goods and services the religious sector provides.
Far from being a private affair, the fair market value of all the jobs created, daycares run, addicts in recovery, newcomers welcomed and resettled, and much more (a phenomenon known as the halo effect), totals over $67 billion. That’s a modest, middle-range estimate that makes religion Canada’s ninth-largest enterprise, just behind the Bank of Montreal.
If these programs and institutions were to disappear, their contributions would be effectively impossible to replace by government or private sources.
This review of the data comes during a time of economic downturn following Canada’s deepest-ever GDP plunge – down 12 percent in the first half of 2020 due to the COVID-19 pandemic.
The research provides greater clarity about the value of the economic and social contributions made by organizations big and small across Canada, many that serve as first responders in times of crisis.
Previous research has calculated and documented the local halo effects of religious organizations in places like Vancouver, Red Deer, Toronto and Montreal in the amounts of $1.4 billion, $111 million, $3.3 billion, and $2.3 billion respectively (see haloproject.ca).
So what does it all mean?
For one thing, it’s long past time we all recognized that religion really isn’t just a private matter. The old church building you pass when you walk your dog is more than an architectural adornment. It’s an economic engine and public good in most communities that benefit even those neighbours who never walk inside.
Secondly, we need to remember that when religious life thrives, we all benefit. On the flip side, there’s strong evidence that Canadians and their neighbourhoods are harmed when religious activity is restricted unnecessarily through zoning, regulation, taxation or intolerance.
While the research represents the first national tabulation in Canada, building on local research, Grim also acknowledges the study’s limitations. It excludes a valuation of the physical assets and non-revenue financial holdings of religious institutions that would actually increase the estimates.
It also recognizes but does not attempt to quantify, negative impacts that are smaller in scale, such as fraudulent activity or abuse of power that can occur in both religious and secular institutions.
However, building on decades of research, the study corrects the blind spot that Canadian religion is irrelevant to society and the economy. Canada’s religious impulses and activities lead to good and measurable economic results. It’s time to take note.
