Polio eradication in India, by Debabar Banerji

GLOBAL PROGRAMME OF POLIO ERADICATION IN INDIA*
April, 12, 2004

Debabar Banerji,
Professor Emeritus,
Centre of Social Medicine and Community Health,
Jawaharlal Nehru University,
B-43 Panchsheel Enclave,
New Delhi 110017
*This study is commissioned by the West Bengal Voluntary Health Association. The usual disclaimers apply.

SUMMARY


Poliomyelitis forms a miniscule part of the load of the health problems in poor countries. However, to save the cost of immunizing their own population against polio, the leadership of the rich countries, in connivance with the power elites of the poor countries have exercised their power to impose the GPPI on the poor of the world. Worse still, they have adopted a simplistic approach to a highly complex problem. International organisations like WHO, UNICEF and the World Bank have lent their considerable weight in favour of GPPI. There are vital flaws in the conceptualisation, programme design and in its implementation and monitoring and evaluation. Deodhar has rightly called it a multifaceted `cost disaster’, epidemiologically unsound and incapable of eradicating the disease.

The concerned authorities in India conveniently overlooked its glaring shortcomings and followed the line laid down for them. Data have been presented from a number of sources to show that the public health services in the country are in a stage of advanced decay. The state of the environmental sanitation and the human ecology in rural and urban areas is extremely poor. Efforts made for implementing GPPI contrasts sharply from those in implementing the NMEP during 1956-64. Despite mobilizing enormous resources, both in cash and kind, they have repeatedly failed to attain the goals set for it by the `donors’, the latest being in giving the `Last Push’ to make the year 2004 polio-free. In the `bargain’, preoccupation with the GPPI has had a devastating effect on the general health services This goes contrary even to the WHA resolution of 1988 on GPPI. Imposition of GPPI and UIP are a part of the trend of the barrage of `international initiatives’ let loose on the poor countries of the world after they `dared’ to declare self-reliance in health development in the Alma Ata Declaration in 1978.The sponsors of the Declaration, UNICEF and WHO, had to suffer the humiliation in making an about turn, and started to promote vertical programmes, like GOBI, GOBI-FFF, UIP, GPA, GPT. DCC and ARI. Each one of these porgrammes, which were launched with so much of fanfare, failed to attain the goals that were set for them. India’s National Health Policy of 2002, had, to finally confess that these programmes were exceedingly expensive, unsustainable and very damaging to the general health services. The failure of the prefabricated agenda of ill-conceived, badly designed, techno-centric programmes on the poor stand out sharply from the impressive efforts made in developing health services for the people of the country during the first two decades after Independence — PHCs as an integral part of an overall community development programme, social orientation of education and training of health workers, placing people at the centre of designing national programmes, educating and training Managerial Physicians, are some of the examples.

POLIOMYELITIS AS A GLOBAL PUBLIC HEALTH PROBLEM

UNDP reported in 2001 (1) that the (rich) countries containing 20 per cent of the world’s population accounted for 80 per cent of the total world consumption. Within the (poor) countries containing the remaining 80 per cent of the population, the power elites, who constitute less than a fifth of the population, cornered more than the half of the remaining resources, thus leaving less than 10 per cent to the more than the four-fifths of the population in these countries (the marginalised). This broad stratification – (a) the political leadership of the predominantly rich countries, (b) that by the rich power elites of the poor countries and (c) the marginalised – coincides with the political relations between and within the countries of the world. The decision to launch the Global Programme for Polio Immunization (GPPI) will be examined against this background of the extremely unequal and inequitable relations of political power among these three strata. .

For the large masses of the marginalised people of the world, compared with the overwhelming load (or `burden’) of the different diseases faced by them, that contributed by poliomyelitis (polio) is miniscule. However, the same problem looks quite different when viewed from the perspective of the most of the people of the rich countries. In terms of conventional criteria, they have attained very high level of health status because of high level of growth of their health services {not necessarily a `healthy’ growth, as pointed out, for instance, by Ivan Illich (2)} as a part of the exponential growth of their economy – 20 per cent accounting for 80 per cent of the global consumption. In their well `sanitised’ environments they have been building protective shields against a logical outcome of the highly polarised nature of the world — `invasion’ of communicable diseases from the poor countries. In their frantic, market driven economies, control, if not eradication, of communicable diseases in the poor countries makes eminent sense. Interestingly, the Rotary International has been lobbying for this programme since 1984 (3).

The rich countries have once again used their considerable economic and political power to `influence’ international health agencies to launch `global initiatives’ against polio and other communicable diseases and `persuaded’ the ruling elites of the poor countries to dutifully follow the lines laid down by them. In their case questions of human rights, medical ethics and medical negligence do not come in the picture. Cutting the cost of immunization of their population gets the overriding priority. The most outstanding example among them has been successful eradication of smallpox from the world. The Global programme for eradication of polio was launched with a similar end in view. Apart from determining the ends in their self-interest, the means adopted by them to attain those ends have not been very well conceived. GPPI has received many more setbacks because the complexity of the prorgamme was not adequately understood by its exponents.

Submitting to the pressure of the rich countries, in May 1988, the World Health Assembly (WHA) (4) unanimously resolved to eradicate polio from the world by the year 2000. This involved both halting the incidence of the disease and the worldwide eradication of the virus that causes it – the poliovirus. The rationale for launching the GPPI is that polio is one of only a limited number of cases (the others include measles and guinea worm) that can be eradicated, because (a) it affects humans and there is no animal reservoir; (b) an effective and inexpensive vaccine exists in the form of oral polio vaccine (OPV); (c) immunity is lifelong; and, (d) the virus can survive in the environment only for a short time (5).

The polio eradication strategy is based on the premise that the polio virus will die out if it is deprived of its human host through immunization. A four-pronged approach was adopted to implement this strategy: (i). routine immunization with OPV; (ii) supplementary additional doses of OPV during National Immunization Days (NID); (iii) Mop-up Campaigns; (iv) certification-standard surveillance for all cases of acute flaccid (floppy) paralysis (AFP) and wild poliovirus (5).

From a viewpoint of basic principles of public health, the strategy followed for GPPI is an astonishingly simplistic approach to solving to a highly complex problem. It has overlooked many vital inputs needed for conceptualization, planning, formulation and implementation and evaluation of the polio eradication programme. Six such needed groups of inputs are being briefly mentioned below:

  1. Even if the enormous and very challenging commitment to worldwide polio eradication by WHO is taken as given, WHO should have presented a reasonably reliable set of data on the prevalence and incidence of the disease and its natural history in individuals as well as in communities on a time scale among billions of people residing in different parts of the world. Determining the dynamics of incidence of a few thousand cases among the billions is much worse than finding a needle in a haystack. The epidemiological data are necessary to lay the foundation for the planning, formulation, implementation and monitoring and evaluation of the programme (6, p.70). Determination of the minimum coverage required in different population groups in different parts of the world for getting the eradication level is a needed input of another set of critical epidemiological data. Apparently, the pressure to undertake the task was so intense, that, even if WHO had the financial and technical wherewithal to undertake such a gigantic venture, it would have been compelled to commit itself to the deeply flawed simplistic rationale and strategy it had adopted on the advice of `experts’ from the rich countries in implementing the eradication programme.
  2. The global problem of polio is essentially a problem of the ecology of one of the innumerable diseases that afflict mankind. The ecological balance of the problem is in a constant state of flux. There are the bewildering changes in the state of the triad of the human host, the environment and the virus. Little efforts were made to determine the consequences that follow when individuals are infected with the virus under given conditions. One `estimate’ that can give some idea is that in the tropics only one per cent of the infected children in the 0-5 years age-group develop some symptoms of the disease and 0.15 per cent develop severe paralysis (7). Eradication will require that the more than 99 per cent of the asymptomatic infected people, who harbour the virus, will have to be sterilised and prevented from spreading it to other non-infected persons. Human beings have also used their ingenuity by developing mechanisms (for example, potent vaccines) to tilt the balance in their favour. This explains the natural histories of the disease among individuals in different parts of the world – the claim of the polio-free status of most of the rich countries of the world through long periods of very high coverage of polio vaccination and claims of polio-free status of the entire continent of South America (which includes `difficult` countries like Colombia, Bolivia, Ecuador and Guatemala), of China and other countries of the Pacific Rim and of many other countries like Bangladesh, Nepal, Sudan, Democratic Republic of Congo, Chad and Malawi, as a result of a successful drive to provide adequate protection through immunization (7). The assumption here is that WHO is satisfied that, defying the formidable obstacles of local insurgency, maintenance of cold chain and transport and communication, local GPPI staff have been able to reach out to the children in the remotest corners of these inaccessible countries (such as Nepal or Southern Sudan) to protect the required percentage of the eligible children. Beyond all that, such countries are assumed to have a reliable system of identifying cases of Acute Flaccid Paralysis (AFP), mechanisms for collection of their stool samples and their dispatch under a cold chain to WHO approved laboratories for virological tests. Over and above, these countries are to continue with immunization with the same zeal for quite some years before they are declared polio-free. Those familiar with such countries will feel that the claims of these achievements stretch the imagination a bit too far. Given the exceedingly low rates of prevalence and incidence of the disease, the `success’ could as well be due to the natural history of the disease in these countries. It is, however, noted that the experience of countries such as the Netherlands, the United States, Spain, China and Taiwan, demonstrates that, even with high vaccination coverage, there are opportunities for epidemics in unvaccinated segments of the populations(7). There have also been outbreaks of the disease in Haiti (8) and Namibia (9) many years after they were declared polio-free. How, then, can the WHO hope to eradicate the disease from the face of the earth? On the other hand, in the case of India, the exponents of the GPPI have overlooked the epidemiological fact that huge areas, which contain populations equivalent to scores of the polio-free countries of the world, were `polio-free’ long before the polio immunization programme was even thought of.
  3. A fundamental principle of practice of public health is to obtain an understanding of its `public’ component (10). This is vitally important when that `public’ embraces the entire population of the world. Apparently, WHO, which had identified understanding the `public’ as the cornerstone of the Alma Ata Declaration in 1978 (11), was made to make an about turn soon after by their mentors from the rich countries (which included their very powerful private sectors) and advocate imposition of scientifically flawed, prefabricated, techno-centric programmes on the poor people of the world under the garb of what they called Selective Primary Health Care (12). Ironically, the importance of taking into account social and cultural considerations belatedly dawned on them when the GPPI encountered serious obstacles in implementation from some Muslim groups in many parts of the world (13). This led to spread of the disease in many of the neighbouring countries which earlier were declared polio-free by WHO. They became suspicious when, for the first time, health workers for polio vaccination made house to house visits. So low was their trust in the state and in international agencies that they feared that the drops were meant to sterilise them and give them AIDS. `Why are they coming to our homes only for this disease, when they did not care for other more important ones?’, they seemed to argue (14). Apparently, the ongoing clash of cultures and the polarisation between the rich and the poor has some correlation with this phenomenon. This did not show on the radar screen of the experts who were employed by WHO to draw up the design of the GPPI. When the problem emerged in the open, they made frantic efforts to mobilise their considerable power and influence over the concerned governments to take steps to alley the fears of these people (15).
  4. Implementation of the GPPI was preceded by intense lobbying for the choice of the vaccine – oral (OPV) or injectable (IPV) – before the choice went for the OPV. There are, however, important unanswered questions regarding the number of rounds of immunization required and the degree of its efficacy and the frequency of its side effects under different epidemiological situations in different parts of the world. Jacob John (14), for instance, had seriously questioned the approach followed by WHO on the basis of field trials of OPV he had carried out in Vellore in South India. He has been expressing serious reservations about the approach adopted for GPPI from the very beginning. WHO appears to have tried to circumvent these questions by adopting the strategy of a sledge hammer approach by following the vague `premise that polio virus will die out if it is deprived of its human host through immunization’ (5), by launching a number of rounds for giving doses of the vaccine to children. Children in many populations have already received as many as 28 doses of OPV.

5. Developing an appropriate organizational structure and using management processes (which include management information and evaluation system– MIES) to carry out what WHO has termed as the largest public health programme of the world, has been a major concern. There were two types of infirmities in developing the organisatioal structure for GPPI. One concerns the factors that are inherent due to flaws in the epidemiological, social science and technological factors that have been discussed in the foregoing and inadequate efforts to optimize the system of GPPI (16), being presented under 6, below. The other was the enormous task of setting up an operational system that will ensure that the immunization will be comprehensive enough to ensure that the polio virus will die out when it is deprived of the human host.

6. For a programme of such a magnitude, involving so much of cost and organisational effort, it was all the more essential that the system ought to have been optimized with the use of the technique of operational research (OR) (16) before rushing to implement it on a global scale. For reasons that need not be gone into here, WHO has repeatedly failed to use OR in optimizing systems when it had started its numerous `global initiatives’ (17). Even some of the top economists of the world, who constituted the WHO Commission on Macroeconomics and Health (18), have not properly understood the significance of optimising the system through the use of OR. They have used the terms OR very loosely and improperly (19). The accepted method of OR is highly complex, often requiring research on a very large scale. In the context of the GPPI, it involves (i) definition of the complex problem of polio as a public health problem in all its interdisciplinary dimensions; (ii) collecting relevant data required for problem solution; (iii) identifying possible alternative solutions for problem solving; (iv) identifying the solution(s) which promise to give the maximum returns from the resources; with or without use of mathematical models, (v) conducting test runs to check the validity of the choice through built-in feedback data system and further rectifying the chosen alternative, if required; and, (vi) implementing the chosen solution, with a constant feedback system of data through MIES (16). .

The brief recounting of some of the key issues for implementing GPPI not only gives a staggering example of how a syndicate of decision makers from the rich countries can force all the poor countries of the world to give primacy to a health problem which is not only miniscule when compared with the others, but also the degree to which some of the basic principles of a scientific approach to so complex a public health problem got almost grotesquely distorted because of gross shortcomings in the formulation and implementation of the GPPI. It is a symptom of the grave malady that is afflicting the contemporary academic field of international health (20). Failure to attend to far more important health problems, which affect billions of the marginalised people of the world, while pouring so much of resources in GPPI raises profound ethical questions and questions of human rights. Vicente Navarro (21) has rightly termed this trend as `intellectual fascism’. The recklessness and the indifference shown by the international organizations like WHO, UNICEF and the World Bank almost resembles a case of pampered kids playing `doctor doctor’, jeopardising the health of millions of the marginalised. It is not surprising that this class of `scientists’ should have gathered around them a large crowed of loyal fellow travelers from the poor countries, who have very limited background in public health and health administration and who are prepared to vouch for the scientific and operational soundness of GPPI (22).

Under such conditions it becomes also inevitable that the programme administrators make massive use of tools of high pressure salesmanship to cover up the distortions in GPPI by spreading disinformation, misinformation and suppressing information about the programme (23). To push the programme in the poor countries of the world some of top scientists, who have been associated with the formulation and implementation of GPPI, have not hesitated to make vital compromises not only with basic requirements for adopting a scientific approach, but also with the mandate of resolution of the World Health Assembly on GPPI (4). All these had tended to abort scientific discourse on so important a public health programme as GPPI. Even well articulated scientific data that contradict certain postulates of GPPI are shunned. This is a matter of grave concern to the scientific community of the world as a whole.

For instance, the WHA resolution specifically emphasises the strengthening EPI and primary health care through polio eradication activities. Plans for eradication implicitly calls for a well developed strategy that emphasizes both general health services objectives as well as special vertical efforts (7). There is little evidence of adhering to these admonitions in the WHA resolution on GPPI implementation in most of the poor countries of the world. On the contrary, mobilisation of enormous resources for implementing GPPI as `by far the largest public health programme ever undertaken’ in a vertical mode, and its repeated failures in achieving its objectives, has had a devastating impact on the primary health care services, particularly in the very countries where they are very weak and their need is most acute..

Thus, whatever has been done in implementing the ill-advised WHA resolution on a miniscule public health problem, which includes the widely publicised success stories from Latin America, ought to be considered as a severe indictment of the public health competence of those who have directed its implementation over the years. It is a glaring instance of exercising authority without taking the responsibility.

Even a journal of stature of The Lancet is unable to recognize the fundamental flaws in the conceptualization and the design of the GPPI. In a recent Editorial (Jan. 10, 2004), it fears that despite its high profile and longevity of 15 years and a staggering cost of $3billion (with an additional 2 billion US$ in kind), the campaign to eradicate polio still faces considerable obstacles (24). It goes on to join the powerful GPPI backers to further pressurize the Ministers of Health of the five lagging countries in the Jan. 15 2004 `summit’ meeting at Geneva to increase the `political will’, increase financial support, supply high quality vaccine, improve and maintain population immunity and public information. Terms such as `political will’ or `social mobilisation’ is profoundly derogatory to the people. Political will – for what? To betray the people by giving them false information? Again, social mobilisation for what? To motivationally manipulate the people to force a pre-determined agenda on them?

Citing numerous infirmities in GPPI, such as limitations of the OPV, coverage and exclusion of those above five years and epidemiological data from the investigation of the big epidemic in Uttar Pradesh in India in 1999 by the Center for Disease Control, Atlanta, USA, N S Deodhar , one of the eminent scholars of public health in India, in a public lecture on GPPI (25) categorically concludes that it is a multi-faceted `cost disaster’, it is epidemiologically unsound that and it cannot eradicate the disease.

INDIA AND GLOBAL POLIO ERADICATION

When the World Health Assembly unanimously passed the resolution on global eradication of poliomyelitis in 1988, it is very unlikely that the rich countries had to exert much pressure on the political representative of the government of India, as indeed on those of any other poor countries, including China, for getting the unanimous support. Indeed, the `representatives’ of the poor countries were equally enthusiastic about joining the rich ones, significantly, along with organisations of private sectors like the Rotary International and many individual corporations associated with it, in what they considered to be the crusade for the extermination, once for all, of the scourge which has been killing or condemning `so many’ children in different parts of the world to live a life of a cripple. The advisors of the Indian delegation, both top generalist bureaucrats as well as public health experts from the Union Ministry of Health and Family Welfare, perhaps also shared similar sentiments. The government of India seemed to be eager to demonstrate to the rich countries their `political will’ to sell the programme to the people of the country without caring to examine its relevance to their health problems and health services. It had also made valiant efforts to use opinion leaders to educate and mobilise those among the marginalised who became suspicious about the motives of the programme due to reasons which may look so childish and unfounded (23).

At that momentous hour, the Indian delegation `forgot’ (a) the glaring fact that poliomyelitis forms a miniscule component of the phalanx of staggering health problems facing the marginalised people of the country; (b) that had they had the very recent memories of the disastrous failure to achieve the stated objectives of the much trumpeted Universal Immunization Programme (UIP) (26), (27) – it ought to have `reminded’ them that they were once again committing the country to undertake a gigantic task without adequate scrutiny and which will be extremely difficult to perform ; and (c) that it would be so expensive (even as in kind contribution) that it would siphon off a substantial part of the pitifully meagre health resources that are available to the marginalised. Such `forgetfulness’ is built into the social and economic (or class) structure of the population of the country. Milan Kundera has aptly observed that “man’s struggle against oppression is a struggle between memory and forgetfulness”.

According to the Constitution of India, health is a state subject. However, the political, bureaucratic and public health leaderships in the state governments, including the ones ruled by Marxists, too did not care to scrutinise the programme and its far reaching operational implications while accepting the WHA resolution and meekly submitted to the line laid down by the Union government. The dominant theme in the acceptance of resolution, which had such far reaching implications for the health services of the states and the country, as was the case with UIP and other vertical programmes, was that of trust and confidence in the technical and operational soundness of the GPPI as recommended by WHO. As mentioned earlier, this aspect of the increasingly one-sided relationship on certain developments in health services between the rich and the poor countries represents a fundamental shift in the practice of international health (20). The increasing importance of the somewhat demeaning `donor-recipient’ relationship is a pointed example of this trend. This contrasts sharply, for example, with the intensive debate that culminated in the Declaration on Primary Health Care at Alma Ata in 1978 (11).

It is significant that the WHA resolution was passed when WHO and its backers were in the midst of a massive drive to implement the UIP to ensure a worldwide coverage of a minimum of 85 per cent of the infants of the 13-24m age-group against the six diseases included in it, during 1985-90, so that these diseases ceased to be public health problems (27). Poliomyelitis was a part of the six diseases. Why was this disease not allowed to be controlled/eradicated as a part of UIP implementation? This was presumably because of the intense pressure from the private sector spearheaded by those forming the Rotary International (3) and WHO’s strong advocacy for `Public Private Partnership’ (28).

Interestingly, if one follows the guidelines laid down for GPPI, by claiming to have attained very high coverage of 90.1 to 95.9 per cent during 1990-1999 in implementing the UIP (29, p.250), India ought to have already attained the goal of eradicating polio from the country and implementation of GPPI was redundant. However, the country could not demonstrate that it had indeed achieved that stage of `eradication’, because UIP was launched without even having the baseline epidemiological data on the six diseases. Some feeble attempts were made after the launch of UIP to measure the prevalence of polio by conducting some patchy and statistically suspect `lameness’ surveys (7). There has also been the looming question of reliability of the data concerning coverage and whether OPV had remained viable when it was administered to the children. The two National Family Health Surveys has shown that the record of the government in implementing the UIP has not been very good (30, p195).

WHO employed mathematical modelers who, because of their inadequate understanding of some key issues involved in GPPI formulation, used highly suspect epidemiological and operational data and fed them into equally suspect mathematical models to produce the now ubiquitous `WHO estimates’ which were doctored to support WHO’s preconceived contentions about such areas as the extent and the cost of the disease. This might also explain why WHO hired so many mathematical modelers, economists, clinical pediatricians and plain non-medical bureaucrats in the conceptualisation, formulation and implementation of the GPPI. A very disturbing example of such disinformation is the claim by the chief of the GPPI in India’s largest circulating English newsmagazine that `Treating India’s polio affected costs Rs 3000 crore (Rs 30 billions)’. In working up the crusading zeal for GPPI, he seems to have forgotten the annual budget of the ministries of health in the country. It is not that WHO ought not to use such specialists; but they ought to be parts of balanced, interdisciplinary teams. To respond to the interests of the rich people, WHO constructed an entirely new set of idioms of principles and practice of public health? This manifested the awesome power of the rich to mobilise international organizations to manipulate knowledge to their advantage.

It is ironical that a country, containing over a fourth of the marginalized people of the world, with bewilderingly varying ecological and socio-cultural and economic conditions prevailing different parts, along with widely different health problems and health services, was once again made to follow the intrinsically defective line of action on GPPI. Each installment of imposition of such `international initiatives’ by them had caused a virtual upheaval in the budding and manifestly rudimentary health service system of the country. This put the clock back by several years. The marginalised had to bear the brunt of such reckless adventures. Perhaps the most unfortunate aspect of the entire process was that those responsible for taking decisions at different levels – political, bureaucratic and technical – neither had the capacity, nor the `will’ to call into question the serious distortions that had taken place in the principles and practice of public health at international levels. A very brief attempt will be made below to locate the polio problem as one of the myriad child health problems and the GPPI as a component of the health service system of the country.

STATE OF THE HEALTH SERVICES IN INDIA

Despite some remarkable positive changes that have taken place over the years, the conditions still remain very disconcerting. The Sample Registration Scheme (SRS) of the Registrar-General of India indicates that the infant mortality rate in the country fell from 129 in 1971 to 80 in 1991, and it was recorded as 70 in 1999 (29, p.39), .. The SRS also shows that even in 1998, the mortality rate among children in the 0-4 age group still remained 24.8 per 1000 (29, p.45). In the report on Causes of Death, as recorded in the Model Registration Scheme of the Registrar-General, under the head, `diseases that are peculiar to infancy’, shows that 45 per cent of these infants died of `pre-maturity’; 18.5 per cent died of `respiratory infection of the new born’; 4.7per cent died of congenital malformation; 4.3 per cent died of diarrhoea of the newborn’; 3.8 per cent died of `birth injuries’; 2.4 per cent due to `cord infection, including tetanus’ and 24.3 per cent were labeled as `non-classifiable’ (29, p.230). Poliomyelitis as a public health problem in India has to be seen against this background.

The Family Health Survey of 1998 (FHS-II) has revealed that, despite significant falls in the mortality rates, as many as 2.5 millions under 5-years olds died in the country in that year (31). This falls well short of the notional goals of the country for the year 2000 of reducing the under 5 years of age mortality to less than100 per 1000 live births; infant mortality to less than 60 per 1000 live births; and neonatal mortality to 85 per 1000 live births. The goals are called notional because they were not arrived at on the bases of careful projections of the key factors which determined the rates. The rates have changed only marginally since then. It was also revealed that, taking the country as a whole, 18.4 per cent children suffered from severe and 29.4 per cent suffered from moderate malnutrition, making a very disturbing total of 47.8 per cent (32) As much as 74.2 per cent of the children in India suffered from anaemia; the figure for the mothers is 51.8 per cent (32 ). A review of published literature to examine the evidence for a relation between malnutrition and child mortality from diarrhoea, acute respiratory illness, malaria and measles, showed that these conditions account for 50 per cent of child deaths worldwide (33). much as 74.2 per cent of the children in India suffered from anaemia; the figure for the mothers is 51.8 per cent (32).

In a recent article (34), Jean Dreze has drawn attention to the NFHS-II finding that at the time of the survey, 30 per cent of all the children under the age of 3 years had fever, another 29 per cent had diarrhoea and another 30 per cent had symptoms of acute respiratory infection. He goes on to observe that even after allowing some overlap between some groups, it suggests that at least half of all Indian children below three suffer from one of these conditions at a point of time.

Data produced by the World Bank itself (35) have revealed that poliomyelitis does not contribute substantially to the global burden of disease and its eradication will not substantially affect child mortality rates. The NFHS-I 1992-93, showed that that only 36.5 per cent of the children were fully immunized; 30.0 per cent received no immunization at all. The coverage for full immunization in the NFHS-II was 42 per cent (30, p.195). A report on disabled persons in the 47th Round of the National Sample Survey in 1991 (29, p.94) revealed that `locomotor disability’ forms around 55 per cent of the total disability in the country (about 9m out of 16m) and even if we make a most exaggerated `estimate’ of polio disability, it accounts for a miniscule proportion of the locomotor disability in the country. That GPPI, which has no scientific legs to stand on any count, could be imposed on all the countries of the world, despite the catastrophic failure of the UIP, is an awesome signal to those who are committed to work for equality and equity in health in different countries of the world. .
The upheaval caused due to the implementation of GPPI and other such vertical programmes in India has had a devastating impact on the already moribund health service system of the country. The Independent Commission on Health in India (ICHI) (36) of the Voluntary Health Association of India found the situation so alarming that it visited the then newly elected prime Minister of India in May 1998 to acquaint him with its findings. In the covering letter addressed to him, it described the health services of the country in an advanced stage of decay. The Prime Minister promised urgent action on the suggestions made by the ICHI. It has remained an empty promise and the decay has deepened still further. Giving a more detailed picture of the health services at the grassroots level, Jean Dreze (34) gives what he describes as `a chilling picture’ of the state of health centres around the country by referring to the recent health facility surveys carried out by the International Institute for Population Sciences, Mumbai (IIPS). He points out that `there are no public health facilities worth the name, except female sterilisation and polio immunisation’. Other findings of the survey show that 69 per cent of the primary health centres (PHC) have at least one bed; 20 per cent have a telephone and 12 per cent enjoy “regular maintenance”. These are national averages. In Bihar, for instance, a large majority of the PHCs make do without the luxuries of electricity, a weighing machine or even a toilet.
The Tenth Five Year Plan (30) too echoes the findings of the facility survey of the IIPS. For more than 25 years there has been a plan to have 25-bedded hospitals for every 100,000 of the rural population, now called Community Health Centres (CHC), to extend referral facilities to PHCs. A recent study of CHCs by the Plan Evaluation Organisation of the Planning Commission (37) draws a frightful picture of the working of the system. It was conducted in 31 CHCs in 16 districts located in 8 states. Eleven CHCs have not attended any referral case, while 18 have been working sub-optimally. As against the required strength of five specialists in each CHCs, more than 70 per cent of them were running either with one or no specialists at all. Indeed, even a not very deep analysis of the state of health services system in the Ninth Five Year Plan (1997-2002) (38) does not present a flattering picture of the state of affairs in this field. It points out :`( i ) Persistent gaps in manpower and infrastructure, especially at the primary health care level; (ii) Sub-optimal functioning of the infrastructure; poor referral services; (iii) Plethora of hospitals not having appropriate manpower, diagnostic and therapeutic services and drugs; (iv) Massive inter-state/inter-district differences in performance as assessed by health and demographic indices; availability and utilisation of services are poorest in the most needy states/districts; (v) Sub-optimal intersectoral coordination'(p.171). How could any well meaning international organization and their Indian counterparts ever think on embarking on the patently unimaginative GPPI under such conditions?

A survey of utilization of the health services in India by the National Sample Survey Organization (39) and another by the National Council for Applied Economic Research (NCAER) (40), both in 1992, revealed that people belonging to marginalised sections of the population have enormous difficulties in gaining access to health services when they fall ill. It was pointed in the NCAER study that for the most deprived group, expenditure incurred by them to meet the cost of serious illnesses is the second most important cause of rural indebtedness, next only to dowry payment. Delving on this issue, Dreze (34) goes on to state that even when health services are available, their utilization leaves much to be desired. He quotes a forthcoming Harvard study to say that the absence rate among health workers range between 35 and 58 per cent in different Indian States. It is not adequately understood that, along with the some basic changes that are taking place in the polity and economy of the country, the phenomenal growth of the medical care services in the private sector being a part of it, there have also been changes in the making of a physician and thus in the entire medical profession of the country. The class character of the physicians has tended to turn the Hippocratic Oath into a `hypocritic oath’ for most of them. As a consequence, local residents suffer from what Dreze calls horrendous levels of morbidity.

THE STATE OF ENVIRONMENTAL SANITATION AND HUMAN ECOLOGY

With 260 to 300 million people living below the poverty line, one can readily imagine the state of sanitation in most parts of the country. The Tenth Five Year Plan document, quoting the 54th Round of the National Sample Survey carried out in July 1999, paints a grim picture (30, pp.601-57). Fifty per cent of rural households were served by tubewells/handpumps; 25 per cent from wells; and 19 per cent by from taps. Only 31 per cent had their source of water within their premises. Households still had to depend on supplementary sources, especially during the summer months. Apart from the very limited quantity, drinking water was often contaminated with fecal material. Practices of filtering or boiling water before drinking were almost non-existent (30, p.601). The NSS findings show that there has been little progress in sanitation standards as determined by availability of adequate quantity of safe drinking water and its safe handling, safe disposal of human excreta, including child excreta, management of solid waste and waste water, domestic sanitation and food hygiene, personal hygiene and control of village sanitation, including control of disease carrying vectors. Only 17.5 per cent of were using latrines; even these latrines were mostly not properly maintained and they breed flies; scarcity of water is one major reason for that (30, pp.607-08).

For urban areas, the NSS showed that 69 per cent were sharing a public source of drinking water; 15 per cent did not get sufficient drinking water during the months of April and June. The quality of water supplied was not always dependable. As many as 43 per cent of the households have either no latrines or connection to septic tanks or the sewerage system. Estimate of excreta disposal facility vary from 48 to 70 per cent. The Planning Commission states that out of the 300 Class I cities (with populations of 100,000 or more), about 70 percent have at least partial sewerage facilities. The levels of sewage treatment are stated to be `low’. The Plan document refers to a study of the Central Pollution Board in 1994-95 which found that the total waste water generated in the 300 Class-I cities was 15,000 million litres a day (mld), while the treatment capacity was hardly 3,750 mld. The fate of the smaller cities can well be imagined. The Planning Commission mentions that `Water borne diseases are major cause mortality and they impose a huge burden in terms of loss of lives and productivity. In the NSS, 90 per cent households were concerned about mosquito menace, 66 per cent regarding flies and 50 per cent regarding foul odour (30, pp.648-9).

In terms of human ecology, the overwhelming fact is that the population of the country has shot up from 361million in the 1951 Census to a figure of over a billion in 2001 (29, p.5). This major problem has not received due attention. What has been the process of absorption of an additional 640 million people within an already poverty-stricken, over-populated country during the last 50 years? It would have needed enormous efforts just to maintain the basic conditions in terms of housing, water supply, food, excreta disposal, sanitation, education, democratic polity, etc. of the 1951 levels, in 2004. Malthus’s grim predictions of outbreaks of massive epidemics and wars did not come true, even when the population increased by about three times. On the contrary, there have been significant improvements in terms such vital areas as people’s participation in governance, fall in the infant mortality rate, increase in life expectancy, rise in literacy and development of an extensive network of public health service system, despite its repeated disruption because of imposition of many vertical programmes by international agencies (29, pp.65-82). The situation has thus to be seen against a proper perspective. For instance, at the time when India gained independence from the colonial rule in 1947, 20 mothers had to lose their lives in giving birth to every 1000 children; of these children born at such a high cost, half of them died due to various diseases by the time they reached ten years of age (41. pp.20-21).

Considering the ecology of the polio virus, ecology of the vaccine and wild polio viruses under different conditions in different parts of the country ought to have been taken into account in understanding the ecology of polio in the country – a pre-requisite for chalking out a strategy for eradication of the disease. Ecology of the two groups of the virus should have included determination of the minimum immunization coverage required to break the transmission of the virus and to eradicate it finally. Such studies were not undertaken before finalizing the GPPI.

ACCOUNTABILTY OF THE DECISION MAKERS

Apparently, as they were in great hurry to eradicate the disease, the decision-makers from the rich countries and their counterparts from India did not have the patience to pay due attention to the state of the health service system and the bewildering environmental and ecological conditions in different parts of the vast country. Instead, these children of European Enlightenment and their camp followers from the poor countries took the easier route of adopting a `sledge hammer’ approach and flood `most’ of the children of the world in the 0-5 age group with OPV. Even this `flooding’ approach raised the key questions of minimum coverage required and leaving uncovered the 10 per cent or more of the polio virus carrying population who are above five years of age. Turning a blind eye to such serious infirmities in the programme, they unleashed a massive barrage of publicity (23) to sell such an ill-conceived decision. In a normal scientific discourse, it is unthinkable that such decisions, which affect literally life and death issues of many billions of people of the world, could have been taken so nonchalantly, without taking into account all the scientific issues involved in the process. This reflects the value system that governs the leadership of the rich countries. It is virtually impossible to think that the top scientists working with the decision makers were not aware of the ground situation before lending their considerable weight in favour of GPPI. Probably, they adopted such a cavalier approach because they enjoyed a blanket immunity bestowed on them by higher authorities, as had happened so often in the past. Incidentally, institutions such as the Indian Academy of Pediatrics ought also to be held accountable for indulging in such public health malpractice.

As referred to earlier (21), Vicente Navarro of the Johns Hopkins University School of Public Health had expressed a similar feeling of helplessness during the McCarthy era in the US of the 1960s, when making class-based analyses of the mortality and morbidity data was `forbidden’ in that country. Navarro has aptly described this phenomenon as `Intellectual Fascism’. Notwithstanding the blanket cover of immunity from accountability to the marginalized people bestowed on them by the power elites of the higher echelons, the actions of these scientists will go down as a major blot in the history of public health. .

IMPLEMENTING GPPI IN INDIA

The foregoing analyses of GPPI, both at the international and national levels. support Deodhar’s labeling it as epidemiologically unsound and a multi-faceted cost-disaster (25). It is a grossly ill-conceived programme. It should never have been attempted. It has diverted attention from some of the most pressing problems of child mortality and morbidity among the poor of the world. It has turned out to be highly expensive. It presents almost insurmountable problems of implementation. It also underlines the incompatibility of interests between public and private sectors. It might be noted that the resources used for GPPI during the past 15 years could have saved deaths and morbidity due to other conditions by several hundred times. It is conceivable that this alternate approach could, unwittingly have led to eradication of polio due to combined effect of trends in natural history and through polio immunization given as a part of `routine immunization’ from rejuvenated public health services.

Even when GPPI is taken as given, a combination of a very poor level of public health leadership, the dilapidated state of the health services infrastructure and the highly unfavourable conditions of environmental sanitation and the ecological setting, both for the human host as well as for the virus, presented formidable problems for its implementation for the country to eradicate the disease. This is in sharp contrast with the efforts made by health administrators of this country in implementing its National Malaria Eradication Prgramme (NMEP) in 1956-64 (6, pp.95-106). Among other activities, NMEP implementation involved the stupendous task of visiting more than 56 million houses twice monthly, year after year, to detect fever cases, to provide presumptive treatment and obtaining blood slides from them and, after examination of the slides, offer radical treatment to those found positive. Over and above, during the attack phase of NMEP, each one of the 56 million houses was sprayed with DDT twice a year. Implementation of NMEP on such a gigantic scale brought down the incidence of malaria in the country from 70 million to mere 60,000 – a reduction of 99.9 per cent in the incidence. The experts who were brought to India by WHO to oversee the organization for implementation GPPI were perhaps not even familiar with the saga of NMEP in the country – another instance of intellectual arrogance and ignorance.

For the last three decades, senior health administrators belonging to the new generation also seem to have lost such capabilities in programme implementation shown by their predecessors during the first two decades after Independence. This trend got accentuated when mass programmes started to be administered by the department of family welfare which is headed by a bureaucrat, and not by the directorate-general of health services, as was the case with NMEP. Health administrators were assigned subordinate roles in that department. The limitations of the bureaucrats were already exposed when they took the leadership of implementing the UIP during 1985-1990. The National Family Health Survey of 1998 revealed that, in India as a whole, only 42% (as against 36.4% in NFHS-I) of the children were fully covered by vaccination in the UIP. Expectedly, the corresponding figures for Rajasthan, Assam, Bihar, UP, and Madhya Pradesh were, 16, 16.7, 20.2, 21.2 and 37.3. The percentages were in the seventies even in the better performing States – Kerala, Tamil Nadu, Maharashtra and Punjab, where, in any case, the child mortality and morbidity rates are low (30, p.195)..

When it came to implementing the GPPI (again under the department of family welfare), the limitations of the bureaucrats as policy makers and programme planners and executors became even more pronounced. Worse still, probably because of their lack of public health competence (42), they had to meekly give in to advice from motley of self-styled expert consultants from different countries, many of whom had never handled such complex issues of programme administration. With the leadership of the country committing to offering the `political will’ to go ahead with the GPPI, as a quid pro quo for receiving `donations’, foreign consultants were given increasingly greater say in running the programme. There seemed to be a common bond of interest among the political leaders, the bureaucrats, the health administrators and the `donors’ in glorifying and in perpetuating mediocrity in implementing GPPI. When the programme suffered the expected repeated setbacks and the government had to approach the donors from foreign countries for more funds, the latter became even more demanding in getting active role in seeing that it ran on the lines laid down by them.

There were two fundamental factors that affected the launching of mass campaigns during the last two decades. Firstly, as has been repeatedly shown earlier, for reasons (43), (6, pp.38-52) that need not be gone into here, the health services have reached such an advanced stage of decay that it was impossible to build a massive programme like GPPI, using the health services as a base. This created very serious problems for programme implementation. Administrators of GPPI had to search for other organizational structures to `take over’ for GPPI, such as the Angnawadi Workers (IW) of the already not well functioning Integrated Child Development System (ICDS) (30, p.342) and nebulous groups like NGOs and `volunteers’. This is a fatal flaw in the implanting GPPI in the country. Compared to the highly motivated and disciplined and well supervised malaria workers, these make-shift groups present a sharp contrast. Secondly, forgetting the earlier tradition of carrying out house to house health campaigns, fixed booths or posts were used in conducting mass campaigns. It started with UIP and the consequences, as have been noted earlier, were disastrous, including doctoring of data to please the superiors and the `donors’. This approach was also adopted for GPPI. However, it took some time to come to the obvious conclusion to sink in that house to house approach have to be added to that of using fixed booths. However, how can house to house immunization be done without a correct census of the `target’ population and reliable record of the coverage?

Not surprisingly, there has been a great deal of confusion in the way India went about implementing GPPI. Unlike the seasoned and well trained health administrators of NMEP, bureaucrats, who headed the department of family welfare, had no clue about running the GPPI in a country as vast and as varied as India. Health administers, who were assigned to implement the agenda that was handed over to them by WHO and the `donors’ who backed it, too lacked the competence in running the programme. Implementation of the GPPI thus started under even more inauspicious circumstances than the deservedly doomed UIP.

At first, it was claimed, rather tamely, that India had already a record of over 90 per cent coverage of OPV among 13-24 m old children during 1985-1999 under the UIP (29, p.250), (43). However, this time the data produced by the authorities were not taken at their face value by the `donors’. Apparently admitting doctoring of the UIP data, to attain the eradication goal by 2000, the authorities launched a mass campaign (also called Pulse-Polio Immunization – PPI) to immunize 75 million children below three years of age on December 3, 1995 and January 26, 1996. This was repeated yearly for two years. Despite apprehensions of the health administrators about having the logistical capacity of the system, the target group was increased at the instance of the `donors’ to `estimated’ populations of 150-160 by expanding it to increase the coverage to include the children up to 5-year age group (44). When this also did not seem to work, as yet another effort to give a boost to the campaign, during 1999-2000, the rounds of annual PPI was raised to 4 nationwide, with a further additional two rounds in four high risk States. This too was found to be inadequate for GPPI. Significantly, it was only in October 1997 – two years after the launch of the PPI, that the government of India set up the National Polio Surveillance Project (NPSP) in collaboration with WHO (44).

Thus far, the story has been that of missed targets and desperate bids to save the global programme by pouring, increasingly reluctantly, ever more resources, both from the `donors’ as well as from mobilizing the resources from the pitifully meagre internal resources, both in kind (about 30% of the cost) as well as a World Bank loan of US$210 million. The first target missed was in 2000. It was followed by missing the `zero goal’ for 2002. The extended goal of 2003 was also missed. Data are already available that show that `the Final Push’ for making the country polio-free from 2004 onwards has also failed (45). That between 1994 and 2003, as many as 26 National Immunization Days (NID) and 7 Special National Immunization Days (SNID) were observed, gives an idea of the efforts made to eradicate the virus from India. Special attention was also paid to the more vulnerable States. For instance, the States of Uttar Pradesh, Bihar, West Bengal and Delhi received 4 each of annual rounds, additional rounds and mop-up rounds. Western Uttar Pradesh was singled out for even more intensive vaccination by having as many as 21 rounds in 2001, each lasting 5-7 days (44), (14), (45),(46),(47). .

The number of confirmed cases recorded by the NPSP was 1918 for 1998; 1126 for 1999; 265 for 2000; 268 for 2001; 1600 for 2002; 223 for 2003. The more alarming features of the 2003 data were outbreaks of the disease in States of Karnataka and Andhra Pradesh, which had been polio-free for many years. It was found that as many as 40 per cent of the posts of AWs were lying vacant in the affected regions of Karnataka at that time (48). These followed the trend seen in Haiti and in Namibia, where there had been reports of outbreaks long after they were declared polio-free. The fear is that in these countries, the live attenuated vaccine virus might have become virulent through mutation. In 2003, 88 cases were reported from Uttar Pradesh; 36 from Karnataka; 28 from West Bengal; 21 from Andhra Pradesh; and 17 were from Bihar (48).

That 2003 recorded as many as 268 additional `polio compatible’ cases indicates the limitations of the Surveillance System (44). In addition, there was the `Vaccine Associated Polio Paralysis’ (VAPP) at a frequency of one per one to one and a half million vaccinations (44), (25). Then, there is what is called Provocative Poliomyelitis, which occurs when intramuscular injections are given to persons who have the virus circulating in the blood. A large number of such cases were observed during the renewed outbreak of the disease in Uttar Pradesh. A case-control study, conducted by the Center for Disease Control of US to investigate the 1,126 cases detected in UP in 1999, revealed that as many as 89 per cent of these cases had received three or more doses of immunization – the same as for the matched control group (25). While the mean age of paralysis was 16 to 18 months, children of up to 14 years of age were involved, indicating that there is weaning of immunity and that older children became susceptible to the disease.

Imposition of `political will’ on the marginalized people of the world is presented in the form of a hierarchy of `wills’, with the hapless marginalized people finding themselves at the: very bottom:

  1. The leadership of the rich countries, with support of their private sectors, imposing its Political Will on the leadership of the poor countries of the world, to save annually a billion or more US dollars and the rare complications (VAPP) arising out of polio immunization of the children there.
  2. The leadership of the poor countries, demonstrating their Political Will to their counterparts from the rich countries, by instructing the heads of the concerned government machineries, including those of India, to conform to the agenda drawn up by the rich countries.
  3. Bureaucrats in Union government instructing the health administrators to follow the line laid down implementing GPPI.
  4. Health administrators draw up the plan for action and pass it down the hierarchy of the Union government.
  5. The leaderships of the State governments demonstrating their Political Will by instructing its heads of concerned machineries of its government to follow the instructions given by the Union government.
  6. Health administrators of the State governments pass on the instructions down the line of the hierarchy, ending at the levels of the AWs, NGOs, and `volunteers’.
  7. At the receiving end, the marginalized people were `motivated’ to get their children of 0-5 age group vaccinated with OPV. Halfdan Mahler, the then Director-General of WHO, had aptly termed it as `motivational manipulation’ of the people (49).

Considering their `un-enlightened self-interest’ in reaping the harvest of savings in the polio immunization expenditure following the eradication, almost all the countries, some of the units of their private sectors and international funding agencies such as, the Rotary International and its various national chapters and the Bill and Melinda Gates Foundation and UN Foundation, have generously come forward with funds to make the GPPI a success (50). However, the `donors’ seem to be losing patience with the lagging countries like India, which has repeatedly failed to attain the eradication goals set for it. For instance, apart from meeting around 30 per cent of the cost in kind and giving top priority to GPPI over all other programmes of the country, India had to seek a World Bank loan for US$210 million to fund its programme. As has been discussed at length in the foregoing, the country still faces some formidable hurdles before it gets the certificate of polio eradication. Even with the best case scenario of success in India, global eradication still awaits successes in countries with large populations like Pakistan, Nigeria and Afghanistan (24). Besides, as has been mentioned earlier, there are lurking fears of reappearance of the disease, even after the certification of its eradication.

Among its other responsibilities enjoined by its Constitution, WHO is regarded as the top most technical body for drawing attention of the World Health Assembly to global issues in public health and in carrying out the mandate given to it by the latter. Its role in formulating and supervising global programmes like UIP and GPPI needs a scrutiny. It would serve a public purpose if a scientific audit is carried out to examine accountability of WHO to the WHA and to the people of the world.

It is unfortunate that in their crusading zeal to “win the battle against poliomyelitis” or the “war between the virus and the vaccine”, the key players in the GPPI managed to forget the other admonition in the WHA resolution, namely, to consider the eradication programme side by side with a healthy growth of the primary health care services, as envisaged in its earlier resolution of 1977 (51). Now that the vertical approach to health programmes stand discredited, both in terms of cost-effectiveness, acceptability, applicability and sustainability, it would be more chastening to them to consider such programmes as an integral component of the community general health services; such programmes should `sink or sail with the general health services’ (52).

If the general health services are weak, the best way for disease control/eradication will be to find ways to strengthen them. It may be noted that immunization was one of the main activities when India first set up Primary Health Centres (PHC) in 1952 to offer integrated preventive, promotive curative and rehabilitative services to rural populations (53). Due to reasons that will be mentioned later, this programme failed in its purpose because the PHCs were severely neglected by the concerned authorities. Had the PHCs been strengthened and covered the entire country, there would have been no reasons for the country to control/eradicate most of the communicable diseases in the country, as is the case in the rich countries. Cuba provides a good example.

RESPONSE OF THE RICH TO THE ALMA ATA DECLARATION

As has been discussed elsewhere, the WHA resolution on Primary Health Care in 1977 (51) and the Alma Ata Declaration of 1978 (11) mark a watershed in the practice of public health. The concept of primary health care turned `up-side down’, the practice of public health. The prime consideration was given to the people, rather than to `mobilising’ them by motivationally manipulates people to accept prepackaged, techno-centric programmes that are

Saluco: Congreso de Obstetricia y Ginecologia

SALUCO Hoja Informativa Nº 3

Año 3. marzo 20 del 2004

Boletín de la Red Cubana de Género y Salud Colectiva
Ateneo Juan César García, Sociedad Cubana de Salud Pública
Capítulo Cubano de la Red de Género y Salud Colectiva de la
Asociación Latinoamericana de Medicina Social (ALAMES)
Coordinadora:
Leticia Artiles
Vicecoordinadoras:
Ada Alfonso
Celia Sarduy

XII Congreso Nacional de Obstetricia y Ginecología

26 al 30 Abril 2004 Ciudad de La Habana, Cuba

V Congreso Nacional de Perinatología y Planificación Familiar
II Congreso Cubano de Ginecología Infanto – Juvenil y Salud Reproductiva del Adolescente.
II Congreso Cubano de Climaterio y Menopausia
II Congreso Cubano de Ultrasonido en Obstetricia y Ginecología
I Congreso Cubano de Patología Cervical y Colposcopía
Reunión de FLASOG del Grupo México -Caribe
Fecha: 26 al 30 de Abril del 2004

Lugar: Palacio de las Convenciones de la Ciudad de la Habana

Estimados colegas:
La ciencia no detiene su tiempo y desde ya los convocamos a participar en el magno evento de la ginecología y la obstetricia en nuestro país.

Abril del 2004 es la fecha escogida para la importante cita, que reunirá en La Habana a muchos profesionales de todas las latitudes, que dedican su tiempo y esfuerzo cotidiano a mejorar la salud de la mujer. Nos gustaría mucho poder contar con su presencia, para propiciar el intercambio científico.

El Palacio de las Convenciones de La Habana, con sus magníficos salones, acogerá a los participantes que, convocados por la Sociedad Cubana de Obstetricia y Ginecología, debatirán los temas más controversiales y prioritarios de la ginecología y la obstetricia actual.

Paralelamente a los congresos se organizarán actividades sociales y turísticas que estamos seguros serán del agrado de los participantes.

Los esperamos en La Habana.

Profesor Dr. Manuel Veranes Arias.
Presidente de la Sociedad Cubana de Obstetricia y Ginecología.

ORGANIZAN:
Sociedad Cubana de Obstetricia y Ginecología.
Palacio de Convenciones de La Habana.

AUSPICIAN:
CNSCS. Consejo Nacional de Sociedades Científicas de la Salud.
MINSAP. Dirección Materno Infantil del Ministerio de Salud Pública.
SOCUDEF. Sociedad Cubana para el Desarrollo de la Familia.
FLASOG. Federación Latinoamericana de Sociedades de Obstetricia y Ginecología.
ALOGIA. Asociación Latinoamericana de Obstetricia y Ginecología de la Infancia y la Adolescencia.
OPS. Organización Panamericana de la Salud.
UNFPA. Fondo de Población de las Naciones Unidas.
UNICEF. Fondo de las Naciones Unidas para la Infancia.

COMITÉ ORGANIZADOR.
Miembros de Honor: Profesor Juan Castell Moreno.
Profesor Eduardo Cutié León.
Profesor Ubaldo Farnot Cardoso.
Profesora Ada Ovies García.
Presidente: Dr. Manuel Veranes Arias.
Vicepresidenta: Dra. Blanca Rosa Manzano Ovies.
Secretario: Dr. Evelio Cabezas Cruz.
Vicesecretario: Dr. Carlos Ortiz Lee.
Tesorero: Stalina Santisteban Alba.
Miembros: Dra. Sonia Aguila Setién.
Dra. Elba Gómez Sosa.
Dr. José Oliva Rodríguez.
Dra. Myrna Ortega Blanco.
Dr. Jorge Peláez Mendoza.
Dr. Orlando Rigol Ricardo.
Dr. Nelson Rodríguez Hidalgo.
Lic. Maria Caridad Rodríguez.
Dra. Águeda Santana Martínez.
Dr. Juan Vázquez Cabrera.

COMITÉ CIENTÍFICO:
Presidente: Dr. Jorge Peláez Mendoza.
Vicepresidente: Dr. Miguel Sarduy Nápoles.
Secretario: Dr. Héctor Machado Rodríguez.
Miembros: Dr. Raúl Bermúdez Sánchez.
Dr. Andrés Breto García.
Dra. Lourdes Carrillo Bermúdez.
Dr. Davide Casagrandi Casanova.
Dr. Fernando Domínguez Dieppa.
Dr. Luis Farramola Kindelam
Dr. Miguel Lugones Botell.
Dra. Myrna Ortega Blanco.
Dra. Daysi Navarro Despaigne.
Dr. Alfredo Nodarse Rodríguez.
Dr. Orlando Rodríguez Pons
Dr. Orestes Tamayo Sánchez.

ORGANIZADORA PROFESIONAL DE CONGRESOS:

Palacio de Convenciones de La Habana.
Licenciada Zósima López Ruiz.

zosima@palco.cu

ESPECIALISTA AGENCIA RECEPTIVA.

Viajes CUBANACÁN.
Licenciado Reynaldo López García.
com.eventos4@viajes.cha.cyt.cu

INVITADOS EXTRANJEROS PARA LA REUNIÓN DEL GRUPO MÉXICO – CARIBE DE FLASOG.
Presidente de FLASOG: Dr. Carlos Füchtner. Bolivia.
Secretaria General. Dra. Desiré Mostajo. Bolivia.
Secretario General Permanente: Dr. Rubén Darío Mora. Panamá.
Presidentes de las Sociedades de Obstetricia y Ginecología de: República Dominicana, México y Haití.

IDIOMA OFICIAL: español.

TEMAS CENTRALES:
SALUD REPRODUCTIVA DE LA NIÑA Y LA ADOLESCENTE.
PLANIFICACIÓN FAMILIAR.
CÁNCER GINECOLÓGICO.
CLIMATERIO Y MENOPAUSIA.
MEDICINA FETAL.
MEDICINA PERINATAL.
EMERGENCIAS OBSTÉTRICAS.
MORTALIDAD MATERNA.
ULTRASONIDO EN GINECOLOGÍA Y OBSTETRICIA.
PATOLOGÍA CERVICAL Y COLPOSCOPIA.
INFECCIONES DE TRANSMISIÓN SEXUAL.
INFERTILIDAD.

CURSOS PRE CONGRESOS.
Día: Martes 27 de abril de 2004.
Horario: 09:00 a 16:00 horas.
Los asistentes a los cursos recibirán un Certificado de Participación.
Para mayores informaciones sobre los cursos y el programa científico, contacte a:
Profesor Dr. Jorge Peláez Mendoza.
Presidente Comité Científico.
drjpelaez@retina.sld.cu
alogia@infomed.sld.cu

1- Métodos anticonceptivos. Actualización y controversias.
Coordinador: Dr. Jorge Peláez Mendoza.
Plazas: 50
2- Ginecología pediátrica.
Coordinador: Dr. Raúl Bermúdez Sánchez.
Plazas: 40
3- Diabetes y embarazo.
Coordinador: Dr. Lemay Valdés Amador.
Plazas: 50
4- Papel de la cirugía de mínimo acceso en el cáncer ginecológico.
Coordinador: Dr. Juan Mario Silveira Pablos.
Plazas: 60
5- Avances en Perinatología.
Coordinadora: Dra. Sonia Águila Setién.
Plazas: 50
6- Hipertensión y embarazo. Actualización.
Coordinador: Dr. Ramón García Mirás.
Plazas: 40
7- Aborto.
Coordinador: Dr. Alejandro Velazco Boza.
Plazas: 50
8- Actualización en bajo peso al nacer.
Coordinador: Dr. Antonio Rodríguez Cárdenas.
Plazas: 70
9- Drogadicción y embarazo.
Coordinador: Dr. Juan Vázquez Cabrera.
Plazas: 70
10.-Colposcopia
Coordinadora : Dra Agueda Santana
Plazas : 40
11.- Climaterio y Osteoporosis
Coordinadora : Dra Daisy Navarro
Plazas 40 Plazas
12.-Grupos de apoyo nutricional en Hospitales Gineco-obstetricos
Coordinadora : Dra Norma Silva
Plazas: 40
13.-Tecnología aplicada a la Atencion de Obstericia y Ginecología
Coordinador Jose Oliva
Plazas : 70
14.-Consideraciones Terapeuticas en el Climaterio
Coordinador :Dr Miguel Sarduy
Plazas 60
15.-Genero y Climaterio
Coordinadora : Dra Leticia Artiles
Plazas: 40

ESTRUCTURA DEL PROGRAMA CIENTÍFICO.
Conferencias: 30 minutos.
Simposios: 120 minutos.
Mesas de discusión coordinada: 90 minutos.
Temas libres en cartel: deben estar relacionados con los temas centrales del evento y deben cumplir el formato de presentación exigido por la sede, tablero de 82cm de ancho (horizontal) por 120 centímetros de largo (vertical). Al menos uno de los autores deberá estar inscrito en el evento y estará presente en el área de exhibición al momento de la discusión.
Videos: No rebasarán los 15 minutos de duración y deberán ser presentados en sistema VNS, norma NTSC 3,58 (única norma), al igual que los temas en cartel deben estar relacionados con los temas centrales del evento.
…..En las semanas siguientes pondremos a su disposición en este sitio el PROGRAMA CIENTÍFICO DEL EVENTO.
PRESENTACIÓN DE LOS RESÚMENES.
Los autores de los temas en cartel o videos deberán enviar los resúmenes de sus presentaciones al Comité Científico del Congreso antes del 20 de febrero del 2004 y en el caso de los videos deberán incluir también el tiempo de duración de los mismos.
Los resúmenes deben ser enviados a las siguientes direcciones:
drjpelaez@retina.sld.cu
alogia@infomed.sld.cu
msarduy@cimeq.sld.cu
berlar@infomed.sld.cu

También pueden enviarse por correo postal a FAX a las siguientes direcciones:
Consejo Nacional de Sociedades Científicas.
Calle L número 406 entre 23 y 25. Plaza.
Ciudad Habana. CP 10400.
FAX (537) 552559

Hospital Ginecobstétrico Docente “Ramón González Coro”.
Vicedirección Docente.
Calle 21 número 854 entre 4 y 6. Plaza.
Ciudad Habana. CP 10400.

Los trabajos que hayan sido aceptados serán incluidos en el Programa Científico y publicados oportunamente en el Libro Resúmenes del Congreso, recibiendo además la respectiva acreditación.

NORMAS PARA LA PRESENTACIÓN DE LOS RESÚMENES.
Los resúmenes deberán estar escritos en letra Time New Roman tamaño 12, a un espacio y los impresos deben enviarse en papel A-4, en todos los casos con una extensión no mayor de 250 palabras y redactados siguiendo la siguiente estructura:

Título del tema.
Autores.
Institución, ciudad, país.
Modalidad de presentación (póster o video).
Contener aspectos de la introducción, material y métodos, resultados y discusión, así como las principales conclusiones.
En el caso de los videos, debe hacerse una breve descripción del contenido, que incluirá el tiempo de duración.

MEDIOS AUDIOVISUALES.

Proyector de diapositivas de 35 mm.
Retroproyector.
Videocasetes VHS (norma NTSC 3,58)
Computadora.
Proyector de datos.

Las diapositivas, videos, CD, disquetes 3,5, soportes para lomega Zip que acompañen los trabajos, serán entregados por los ponentes en la OFICINA DE RECEPCIÓN DE MEDIOS AUDIOVISUALES, que se habilitará en la sede del evento, con 24 horas de antelación a su presentación en la sala.

De no recibirse estos medios en la oficina indicada, no se aceptarán en la sala de trabajo.

Las presentaciones con computadora deben ajustarse a los siguientes requisitos:
Sistemas operativos sobre Windows.
Presentaciones en power point.
Presentaciones en CD, disquete 3,5, soportes para lomega Zip de 100 mb.
Presentaciones compactadas con las siguientes aplicaciones:
-WinZip versión 8,0 o inferior.
-Winrar versión 2,5 o inferior.
· Presentaciones de imágenes de diseño en Corel 9.

Las aplicaciones que necesiten programas asociados deben venir con las instalaciones de los mismos.
INVITACIONES.
Los participantes que requieran CARTA DE INVITACIÓN a participar, con el fin de realizar los trámites de viaje correspondiente, podrán solicitarla a la Vicepresidenta del Comité Oraganizador:

Dra. Blanca Rosa Manzano Ovies.

bmanzano@infomed.sld.cu

CUOTAS DE INSCRIPCIONES.
Congreso: Delegados extranjeros: $180.00 USD
Acompañante: $ 60.00 USD

Delegados nacionales: $ 200.00 pesos.

Derechos por cuota de inscripción en el congreso.
Delegado: Participación en las sesiones científicas, cóctel de bienvenida y actividad de despedida, módulo de materiales del evento (carpeta con libro de programa científico y resúmenes, block de notas y bolígrafo), credencial, certificados de asistencia y/o de autor de trabajo.

Acompañante: Participación en el cóctel de bienvenida y actividad de despedida, credencial y souvenir.
Cursos Pre congresos:
Delegados extranjeros: $ 20.00 USD cada curso
Participantes cubanos: $ 20.00 pesos.
(incluye la certificación)

FORMAS DE PAGO.
Las cuotas de inscripción podrán pagarse directamente en la sede del evento y pueden hacerse en efectivo o en tarjetas de créditos VISA, MASTER CARD y CABAL, que no operen contra Banco Americano.

PRECIOS DEL PAQUETE TURÍSTICO.
La Agencia de Viajes CUBANACÁN será la encargada del recibimiento, traslado y alojamiento de los participantes en este importante evento.
PRECIOS EXPRESADOS EN USD POR PERSONA POR NOCHE.

HOTELES
Hab. sencilla
Hab. doble
Meliá Habana *****
97
63
PALCO **** (sede del evento)
60
44
Comodoro ****
65
51

LTI Panorama ****
68
55

Bello Caribe ***
50
37

Los precios incluyen:

· Alojamiento y desayuno.

· Traslado aeropuerto-hotel-aeropuerto para más de personas. Individualidades ver precios de traslado relacionados más adelante.

· Traslado a sesiones del evento (round trip)

· Traslado a las actividades sociales (round trip)

· City Tour Panorámico por La Habana.

· Servicio de guía en los traslados.

· Asistencia personalizada en el Aeropuerto Internacional “José Martí” y en la sede Palacio de Convenciones.

PRECIOS DE LOS SERVICIOS DE TRANSPORTACIÓN DE LA AGENCIA DURANTE EL CONGRESO.

· Precios de traslados a sesiones y actividades sociales: 28 USD Round Trip. Incluye el City Tour Panorámico por La Habana.

· Precios Aeropuerto-Hotel para menos de 4 personas one way

-De 1 a 3 personas: 82 USD taxi.

-De 4 a 7 personas: 33 USD por persona.

-De 8 a 16 personas: 17 USD por persona.

-17 personas o más: 14 USD por persona.

En los buroes de turismo de cada hotel, el participante podrá obtener una variedad de excursiones turísticas opcionales, que podrán ser reservadas a su llegada y pagadas en el momento de su reservación.
VISADO.
Para viajar a CUBA se requiere de una visa o tarjeta de turista. La tarjeta de turista puede adquirirse a través de las agencias representantes del Palacio de Convenciones y de Viajes Cubanacán en el exterior. Además, puede solicitar visado en la correspondiente embajada o consulado de CUBA en su país, con no menos de 45 días de antelación a su viaje.
EXPOSICIÓN CIENTÍFICO-COMERCIAL.
Paralelamente a los eventos, se desarrollará una exposición científico comercial, en la cual las empresas, firmas y laboratorios especializados, dispondrán de una ocasión excepcional para exponer sus equipamientos, medicamentos, materiales y literatura afines a la temática de los eventos.

Los interesados en esta actividad, deben dirigirse a:
Sra. Violeta Rodríguez Oramas.
Especialista en Exposiciones.
Palacio de Convenciones de La Habana.
Teléfono: (537) 202 6011 al 19 extensión 1504
(537) 208 4398
FAX: (537) 202 8382
Correo electrónico: violeta@palco.cu

FECHAS IMPORTANTES:
Límite para el envío de resúmenes: 20 de febrero del 2004.
Cursos pre congreso: 27 de abril del 2004.
Sesiones de los congresos: 28 al 30 de abril del 2004.
CORRESPONDENCIA.
Para cualquier aclaración, duda o sugerencia:
Relacionada con el Programa Científico:
Dr. Jorge Peláez Mendoza.
Presidente del Comité Científico.
drjpelaez@retina.sld.cu
alogia@infomed.sld.cu

Relacionada con la organización del congreso:
Dra. Blanca Rosa Manzano Ovies.
vicepresidenta del Comité Organizador.
bmanzano@infomed.sld.cu

Relacionada con trámites de viaje, reserva de hotel y paquete turístico:
Lic. Reynaldo López.
Especialista Agencia Receptiva: CUBANACÁN.
com.eventos4@viajes.cha.cyt.cu

Leading Scientists Accuse US Government of Distorting Science for Political Ends

Ergonomic experts boycott conference

by David Cohn
Published on Monday, January 26, 2004 by the Baltimore Sun

For more than two decades, Barbara Silverstein has studied work-related injuries. Among her many subjects have been nurses, meatpackers, truckers, foundry workers, autoworkers, poultry processors and loggers.

So was she happy when the federal government decided to sponsor a two-day symposium on workplace ailments?

Quite the contrary.
“It’s an incredible waste,” said Silverstein, an epidemiologist who works for the Washington State Department of Labor and Industries.
I think it’s a political show, not a scientific meeting. It’s using science in a very cynical way.

She’s not the only scientist who feels that way: 11 of the country’s leading ergonomists are boycotting the meeting, which begins tomorrow. They accuse the Bush administration of distorting science for political ends.

The highly unusual action has set off a harsh dispute between the administration and the researchers, who say more than enough evidence exists linking work to a variety of injuries.

They accuse industry and the administration of trying to avoid a debate over workplace regulations by questioning accepted ergonomic research. “It’s a stall tactic,” Silverstein said.

In a letter to the Occupational Safety and Health Administration, which is sponsoring the meeting, the 11 scientists say it will only rehash questions that have been exhaustively researched and resolved.

“We were invited to participate in a symposium that isn’t necessary,” David Wegman, dean of the School of Health and Environment at the University of Massachusetts Lowell.

Gary Visscher, OSHA’s deputy administrator, defended the meeting, saying it will cover new ground. “Time passes. There’s new stuff coming in all the time,” he said.

The boycott is the most recent round in a continuing fight over workplace-safety standards. Most ergonomic scientists, unions and workplace-safety advocates argue that some types of work and a variety of musculoskeletal injuries are clearly linked.

But many business and industry groups, the Bush administration, and a few scientists say the link remains unproven.

“There’s got to be a certain level of proof before the government steps in. We’re not there yet,” said Randel Johnson, vice president for labor issues at the U.S. Chamber of Commerce.

The stakes are enormous. Each year, at least 1 million Americans suffer significant work-related injuries, according to a 2001 report by the National Academies of Science.

These injuries, including wrist and hand problems among computer users and back, knee and shoulder ailments in construction workers and nurses, cost the economy about $50 billion a year, the report said.

Public health groups have long argued that federal ergonomic rules – the so-called ergonomic standard – would significantly reduce these injuries. But many industries oppose the rules, arguing that they lack any objective basis.

By focusing on what is portrayed as a scientific dispute, opponents of regulation effectively block any action, critics argue.

“It reminds me of the tobacco controversy of 40 years ago,” said Dr. Bradley Evanoff, a professor of occupational medicine at Washington University in St. Louis, who studies injuries in nurses and hospital orderlies.

‘Paralysis by analysis’

From industry’s perspective, this strategy makes sense, opponents say. For many companies, any delay in carrying out ergonomic changes could save millions.

The OSHA meeting may be part of that strategy, said boycotter Don Chaffin, a University of Michigan industrial engineer, who has studied ergonomics for more than three decades.

“If enough people get up and say, ‘We need to know more, we need to know more,’ we’ll end up with another comprehensive review. It’s called paralysis by analysis,” said Chaffin, who designs worker-friendly environments for large auto, aircraft and trucking companies, as well as the Army.

This isn’t the first time the Bush administration has angered the scientific community. Critics in several disciplines have accused the White House of censoring scientific reports that conflict with its policies, packing federal advisory committees with industry-friendly researchers and obstructing research that could lead to new or tougher regulations.

But this dispute has become nasty, at least by the courteous standards of science. Last month, OSHA director John L. Henshaw questioned the boycotters’ professionalism. “The good scientists will engage in the process and behave like responsible people,” Henshaw told Inside OSHA, a newsletter that reports on the agency.

But even some of the symposium’s supporters praise the critics’ credentials. Among them is Dr. Edward Bernacki, director of Health, Safety and Environment at the Johns Hopkins University, who helped plan the OSHA symposium; he called its critics “very good” scientists.

Bernacki is a member of the National Advisory Committee on Ergonomics, a 15-person group assembled by OSHA in 2002. The group invited participants to the symposium to present “data-driven scientific research” on the relationship between the workplace and musculoskeletal disorders.

Critics note that since 1997, three comprehensive reports have found such a link – one sponsored by OSHA’s research arm and two by the National Academy of Sciences at the request of Congress.

Most of the boycotters worked on at least one of the three reports. The latest NAS review, almost 500 pages long, not only found a clear link, but concluded that prevention programs could decrease work-related injuries.

In November 2000, President Bill Clinton issued regulations requiring companies to set up ergonomic workplace safety programs. But in one of its first major acts, the incoming Republican-majority Congress enacted a law invalidating the rules.

Under Bush, OSHA has focused on encouraging industry to create safer workplaces rather than on regulation. Critics suspect OSHA will use this week’s symposium to further that agenda and conclude that the work-injury link is still too murky to warrant action.

“I think it’s a political show, not a scientific meeting,” said one boycotter, a university researcher who spoke on condition of anonymity, in part because he feared his federal grants might be denied. “It’s using science in a very cynical way.”

Bernacki defended the committee’s independence, although he conceded that it did include some “hard-nosed business types.”

Pro-business interests

But boycotters say NACE is stacked against regulation. “By and large, everyone on the committee was selected because of their opposition to the ergonomic standard,” said University of California, San Francisco bioengineer David Rempel, who organized the boycott.

Committee members include Willis Goldsmith, a lawyer who worked on ergonomics issues for the U.S. Chamber of Commerce, and Dr. Morton Kasdan, a Louisville hand surgeon who has testified for employers in workers compensation cases and has argued that musculoskeletal pain is often caused by depression.

Another member is James Koskan, the director of risk control for Supervalu, a Minneapolis-based supermarket conglomerate cited by OSHA last year for ergonomic violations.

Despite the protest and absence of top scientists, the meeting will go on as planned, said committee Chairman Carter Kerk, a biomechanics researcher at the South Dakota School of Mines and Technology. “We’ve gotten some excellent submissions, and we are going to have an excellent symposium.”

Read more here

US government rejects WHO’s attempts to improve diet

Owen Dyer
London

The US government has rejected a link between junk food and obesity in a confidential letter to the director general of the World Health Organization, Dr Lee Jong-wook.

The letter, from William Steiger, special assistant at the Department of Health and Human Services, has been leaked and is available on the internet. It is the United States’s official response to an April 2003 report by WHO and the UN Food and Agriculture Organisation (FAO) which argued that added sugar should comprise no more than 10% of a healthy diet and that governments should take steps to limit children’s exposure to the advertising of junk food.

When the report, Diet, Nutrition, and the Prevention of Chronic Diseases, was released last year (BMJ 2003;326: 515), American food manufacturers’ groups began lobbying to prevent their government from accepting its proposals. The Sugar Association wrote to Gro Harlem Brundtland, then director general of WHO, threatening to “exercise every avenue available to expose the dubious nature” of the report. Congressmen recruited by the food industry urged the secretary of health, Tommy Thompson, to cut off the $406m (£226m; 334m) annual US contribution to WHO (BMJ 2003;326: 948)

find more details in BMJ

Scientists against the new EU rules comercialising clinical trials research

Scientists beg EU to repeal new rules for clinical trials
Brussels Rory Watson

Thousands of academics and scientists across Europe are appealing to the European Union to repeal new legislation that they fear could seriously damage the prospects of non-commercial, academically led, patient focused clinical research.

Opponents of the new rules, which are due to come into effect on 1 May, are mounting a last ditch campaign. In the space of just two weeks they have collected signatures from over 2000 medical researchers, including some 150 professors of medicine and science, across Europe and further afield.

Their criticism is directed at the description of “sponsor” in the European Union�s good clinical practice legislation. In future, any individual or organisation in this position would have to take full legal and financial responsibility for the clinical trial. This would include covering the cost of all drugs and devices while patients are being studied.

They point out that, although the pharmaceutical industry can provide this level of funding to support commercially inspired trials while developing potentially highly profitable new drugs, charities and academic institutions cannot.

The campaign is being led by the Brussels based Breast International Group and the Irish Clinical Oncology Research Group.

Dr Brian Moulton, who is coordinating the campaign on behalf of the Irish group, maintains that cancer research in particular would be badly hit by the new definition. “Almost half of all oncology research in Europe is academic led, and the major advances that have been made in breast cancer treatment in the past 18 months have been non-commercial,” he explained.

In an ironic twist, the new rules could also mean the end of a number of non-commercial trials that are currently being funded by the European Union from its multibillion pound research budget. They would also make the union a less attractive venue for research investment, damaging EU leaders� medium term objective of making Europe the world�s most competitive, knowledge based economy by 2010.

Critics acknowledge that the legislation was not intended to place potentially insurmountable obstacles to non-commercial clinical research. But they are angry that this could be the unintended consequence as there was not wider consultation with the academic and medical communities when civil servants were drafting the legal text.

Saluco: Género y expresiones religiosas afrocubanas

Género y expresiones religiosas afrocubanas: Un tema de interés.

Año 3 No. 1 Enero 2004.
Boletín de la Red Cubana de Género y Salud Colectiva
Ateneo Juan César García, Sociedad Cubana de Salud Pública
Capítulo Cubano de la Red de Género y Salud Colectiva de la Asociación Latinoamericana de Medicina Social (ALAMES)
Coordinadora:
Leticia Artiles
Vicecoordinadoras:
Ada Alfonso
Celia Sarduy
Contenido:
1. La mujer en la Regla de Ocha. Un enfoque de género. Por Daysi Rubiera Castillo y Aníbal Argüelles Mederos.
2. Lo femenino y lo masculino en las expresiones religiosas de origen bantú. Por Aníbal Argüelles Mederos y Daysi Rubiera Castillio
3. Género y mitos de la Regla de Ocha. Por Aníbal Argüelles Mederos y Daysi Rubiera Castillo

Felicidades

SaluCo quiere desear a todas y todos nuestros/as lectores/as éxitos, salud, amor para este año 2004 y que continuemos luchando unidos/as por la defensa de la salud como bien público y derecho ciudadano.

Abrimos este año, con la presentación de dos materiales de lujo que tratan el tema de la religiosidad afrocubana y el género. De todos/as es conocido el mosaico racial y cultural de nuestra isla caribeña, los orígenes africanos, españoles y asiáticos, conforman una complejidad en cuanto prácticas alimentarias, comportamientos sociales, enfrentamiento a los problemas de salud, toda una variación �mixturada� en la población cubana.

Son escasos los artículos que tratan este tema, la Licenciada Daysi Rubiera Castillo y el Lic. Aníbal Argüelles Mederos, historiadora ella, etnólogo él, compañeros del amor y de la vida nos han entregado este valioso aporte para distribuirlo en SaluCo.

A los/las interesado/as en estos temas podrán establecer contacto con los mismos en las direcciones ehdez@ceniai.inf.cu y argüelles@cips.cu

La mujer en la Regla Ocha: Un enfoque de género
Lic. Daisy Rubiera Castillo
Lic. Aníbal Argüelles Mederos

La Habana, 1997

Introducción

Analizar con perspectiva de género la posición de la mujer en la Regla Ocha, resulta un reto. En primer lugar porque en Cuba no se realizan estudios de género relacionados con la religión, y en segundo lugar por los prejuicios sexistas que tienen los/as iniciados en esa expresión religiosa, su identidad genérica y su autoimagen religiosa.

La fuerte influencia de cualidades negativas como el brete, la curiosidad, la avaricia, la lujuria, etc., así como de poderes mágicos propiciatorios o fatales de la mujer, heredados por la Regla Ocha de la mitología yoruba; han servido de base a prejuicios generalizadores de conductas específicas de la iniciada con que se trata de justificar las limitaciones y las prohibiciones a que ella se ve sometida.

Para ese análisis partimos de la influencia que psicológica, sociológica, e históricamente, ejercieron, a través del tiempo, los patrones socioculturales e históricos en la conformación de sus integrantes, desde las diferencias de sexo.

Cosmovisión de la Regla Ocha.

Según las creencias, durante el tiempo en que los/as orichas estuvieron en la tierra cumplieron determinados roles, los que debían desempeñar de acuerdo con el sexo. Prescribiéndose de esa forma el comportamiento de las deidades masculinas y femeninas.

La creación del ser humano, el conocimiento de los secretos del hombre y de la mujer, conocer el trabajo de los/as orichas, el poder de la vida y la muerte. Además, de abrir y cerrar los caminos, dominar los secretos del monte y las propiedades curativas de las plantas, sustituir la mala suerte por la buena y viceversa, provocar la guerra y la destrucción, fueron funciones donde se reflejaban las características tradicionales de la masculinidad, asociadas a la fortaleza física tanto en el ámbito material como espiritual. Por tanto, buen desempeño, rudeza, violencia, eficacia, competencia y ejercicio del poder.

A las orichas se les encomendaron los roles de: mensajeras de Olofi(1) tejer jamos y cestas para los pescadores, fabricar jarras de barro, enseñar, repartir limosnas, comercializar, conceder hijos/as a las mujeres estériles y, fundamentalmente, la coquetería, la sexualidad y la maternidad. Roles que representaban las características de la feminidad en aquel contexto.

Las diferencias entre las funciones que realizaban las deida­des femeninas y las masculinas, generaban relaciones de poder entre ambos sexos, constituidas como relaciones sociales.

En la practica social, al interior de la Regla Ocha, los/as iniciados asumen diferentes ocupaciones a los de su oricha de cabecera. Desde el punto de vista cuantitativo las funciones que se realizan en las ceremonias religiosas son desarrolladas tanto por el iyalocha como por el babalocha, ejemplo: sacrificio de aves, ceremonias de limpieza, medio asiento, procedimientos mágicos, dar Elegguá y mano de caracoles, hacer ebbó(2), desempeñfool como madrina o padrino de collares(3), de guerreros(4), o de asiento(5).

Pero en los roles que desempeñan los/as dirigentes de culto en el ejercicio de sus facultades como tales, existen profundas brechas de género, o para decirlo de otro modo, profundas diferencias.

Aparentemente la Santería espera lo mismo de la iyalocha que del babalocha, sin embargo, por el sólo hecho de ser mujer y por el hecho paradigmático de la menstruación la iyalocha no puede, por ejemplo, dirigir la ceremonia de la presentación de sus ahijados/as (iyawó e igüoros) ante el tambor. Aunque reciba el cuchillo en la ceremonia denominada Pinaldo no puede matar animales de cuatro patas. Tampoco puede tocar tambores batá de fundamento, sacralizados a la deidad Añá (6).

No es de extrañar que en el culto a Ifá, la iniciada está excluida de poder ser sacerdotisa de Orula. Ella no puede ser babalawo, solamente puede ser su ayudante, su Apetesbí. Aunque se debe señalar que como tal desempeña un importante papel en la ceremonia del Ijoyé. Los sacerdotes de Ifá que hemos entrevistados tratando de encontrar el por qué se excluye a la mujer de esa jerarquía nos han dado disímiles respuestas. Un ejemplo es la que nos diera un prestigioso babalawo de Ciudad Habana:

En el cuerpo literario de Ifá, en el odu Obetuá, Olofi le retira Ifá a Oshanlá (camino femenino de Obatalá) por considerar que no había sido cuidadosa con su secreto, pues al parecer, por la interpretación de ese Item, esa oricha tenía la consagración de Ifá, y hubo de entregárselo a Amoroso y a Amoko, por lo que fue condenada por Olofi.

Hay otro testimonio en relación con la prohibición a la iniciada de consagrarse como sacerdotisa de Ifá:

Odu es la mayor de las deidades de Ifá y, además, su hija, preside todas las consagraciones de esa orden. Odu no resiste a las otras mujeres dentro del Igbodú de Ifá (cuarto de Ifá).

Al perder a Odu, Ifá adopta a Oke (la montaña) y le autoriza la entrada en el monte sagrado de Ifá. Pero como no hay regla sin excepción, Oke es la única oricha autorizada a permanecer en el Igbodú de Ifá.

En el primer testimonio se infiere que a la mujer se le retiró el derecho a la consagración a Orula como castigo por haber, a su vez, consagrado a otras personas. En el segundo, sencillamente por mantener lo que había establecido Odu, la hija de Ifá, a capricho. En el fondo estos testimonios no son más que justificaciones de la desigualdad objetiva en que se desenvuelve la mujer en el culto a Ifa.

Todas esas limitaciones y prohibiciones que la iniciada acepta como “cosa natural”, generalmente se derivan como resultante de su género, asignadas a ella por patrones tradicionales que les han trasmitido.

Determinantes socioculturales que han actuado simbólicamente como normas organizadoras de la vida de los/as creyentes y han llegado a concebirse como naturales, como lo dado, lo que es así, como algo que deja poco espacio a la inclusión o innovación individual.

Esa expectativa y tipificación religiosa se integra a la configuración de la autoimagen, determinando una imagen a la iniciada, o su identidad genérica, en la medida en que trata de adecuar su comportamiento a lo exigido para su sexo, y en la que la familia religiosa desempeña un importante papel reforzando su comportamiento.

En su formación también contribuye la transmisión de valores y modelos, y la participación en las diferentes ceremonias. Lo que es apropiado por la iniciada está firmemente arraigado por la creencia de que esos presupuestos y estereotipos – su persistencia y poder -, se dan por sentados.

Generalmente la aproximación de la mujer a las expresiones religiosas de origen africano, obedece a la búsqueda de soluciones a problemas de salud y otros asuntos de carácter personal. Su incorporación parece estar condicionada, principalmente, por razones utilitarias, más que por convicciones mítico-religiosas.

Muchas iniciadas asumen la limitación de su status en la práctica de la religión como algo que no debe ser cuestionado. Algunas llegan, incluso a sobredimensionar el lugar que se les asigna desde el punto de vista de concesión masculina que les beneficia. Otras aceptan el lugar que les corresponde, con una diferencia, admiten el contenido discriminatorio que entraña, aunque sin proponerse un cambio de valores que implique la transformación de esa situación.

Casi todas las limitaciones y prohibiciones de que es objeto la iniciada en las expresiones religiosas de origen africano (aunque no son privativas de ellas), están relacionadas con la influencia que el mito genérico de la menstruación ejerce sobre la misma.

La menstruación como pérdida hemorrágica genital de carácter fisiológico que sufre la mujer aproximadamente cada mes, aparentemente no tiene nada que ver con la religión. Sin embargo, desde tiempos inmemoriales, constituyó un fenómeno misterioso, impuro y hasta sucio. En las sociedades androcénctricas, sirvió de justificación a la discriminación que tuvo que sufrir la mujer en la esfera religiosa.

En los textos bíblicos, mitos y leyendas concernientes a cada religión, aparecen prescritas normas que regulan la actitud que deben seguir los/as creyentes, ante ese hecho biológico. Por ejemplo, en el levítico 14-15 aparece: “Cuando una mujer tuviera flujo de sangre, y su flujo fuera en su cuerpo, 7 días estará apartada, y cuando fuese libre de dicho flujo, contará 7 días y después será limpia (…) todo lo que tocare(…) y se le acercare se considerará inmundo.” (7).

Con la misma concepción en el Libro 1, Aleyo 222 del Corán se plantea que Allah dijo a Muhammad: “Te consultarán acerca de la menstruación, diles: ‘es inmunda’. Abasteneos pues de las mujeres durante el menstruo y no os acerquéis a ellas hasta que se mundifique.” (8).

En el Aleyo 28 del Libro 1 del Corán también explica: “(…) di a los creyentes: Cuando repudiéis a las mujeres, repudiadlas en sus períodos prescritos” (9).

De igual manera, en las religiones tradicionales practicadas en África subsahariana, a la mujer también se le atribuyó la condición de impura durante su período menstrual, por considerar el menstruo como un flujo “malo” y como una “energía vital” que acarreaba infortunios.

De acuerdo con aquellas valoraciones negativas, intrínsecas a la concepción del mundo y de la vida, en cada religión quedaba expresado el estigma inherente a la condición sexual de la mujer.

La que al percibir en su autoimagen algo que se consideraba rechazable tendió a cristalizar su rol de inferioridad, confundiendo así rol con esencia, incorporándolo a la propia condición. Viejos resabios fantasiosos que rodearon la menstruación hicieron que se obviase todo aquello que la conectaba con la vida y, permanecieran más aquellos valores que la convertían en impura, y una vez interiorizado todo esto en su patrón de identificación, se vivió de peor calidad corporal que el hombre y fabricó esa imagen de inferioridad (10).

Esa diferencia biológica no debe ser interpretada como una diferencia sustantiva cultural que marque el destino de la mujer con una ética diferenciada, a través de normas o tabúes que pretenden justificar la subordinación femenina en forma “natural” y hasta “inevitable”. –

Las normas son reglas para comportarse de un modo determinado, indica más o menos específicamente lo que deben o no hacer los/as creyentes. Provienen de los/as antepasados por lo que tienen un carácter sobrenatural. Ello implica que toda desviación del programa de acciones trazadas al o la creyente puede ocasionarle consecuencias negativas.

Los tabúes tienen un carácter normativo. Se fortalece en la medida que el individuo va pasando por las diferentes fases de la iniciación.

En la esfera religiosa el mito desempeña un importantísimo papel. Es considerado como,
Un relato tradicional que cuenta con la actuación memorable de unos personajes supuestamente extraordinarios en un tiempo pretérito y lejano. Nos fue legado como herencia del pasado, como recuerdo colectivo, como explicación de sus costumbres y rituales, como explicación del mundo y como exponente del modo de pensar y actuar la cultura concreta en que surgieron (11).

Los mitos son contradictorias explicaciones basadas esencialmente en la fantasía sobre hechos imaginarios o reales generalmente acontecidos con mucha antelación. Por carecer de uniformidad provocan una diversidad de interpretaciones al narrar los mismos. Regulan la conducta del creyente al establecer normas, valores morales y modelos que debe seguir el/a iniciado al orientar su vida diaria.

Atribuyen cualidades y propiedades específicas de poseer fuerza o vida a los diferentes objetos, fenómenos y procesos presentes en la naturaleza. Un ejemplo de ello lo encontramos en el mito yoruba siguiente:

Inicialmente la pelvis se encontraba en la parte delantera (frente) de las mujeres y no gozaba de reconocimiento ni respeto, razón que la indujo a ir por adivinación. En la misma se le aconsejó ofrecer un chivo negro a Echu (12) quien extrajo la pelvis de la frente y la recompuso en las entrepiernas. Después tomó parte del chivo del sacrificio y cubrió con ella a la pelvis en su nuevo lugar.

Por su parte, el pene quería hacerle la guerra a la vulva y para ello realizó adivinación. Se le aconsejó un sacrificio con un gallo y el cuerno de un venado o ciervo. El realizó el sacrificio.
Como el pene era demasiado blando para mantenerse erecto, Echu le dio para usar una vestidura preparada con el cuerno del ciervo con el que realizó el sacrificio. Después de ponerse la vestidura, era capaz de pararse firme antes de atacar a la vulva. La erección le dio paso fácil. Desde entonces el pene fue capaz de triunfar en su guerra contra la vulva (13).

En otro mito se plantea:

En la etapa en que el hombre y la mujer fueron creados, ellos únicamente vivían juntos pues no sabían qué hacer con su pelvis y su pene. La esperma y la menstruación, que tenían entidades separadas fueron por adivinación a casa de Idí Meyi (14). Espermatozoide y menstruación estaban ansiosos por saber como procrear, Olodumare (15) los había creado y los dejó para que usaran su propia inteligencia y buscaran la forma de reproducirse.

A los dos se les aconsejó sacrificar un chivo. A la esperma le dijeron que añadiera cascarilla, un gallo blanco, una prenda de ropa blanca, una paloma blanca y quimbombó.

La menstruación tenía que poner un gallo rojo y madera roja a su propio sacrificio. Los dos aportaron todos los materiales para el sacrificio y los sacerdotes de Ifá (15) lo utilizaron para preparar las medicinas que ellos tenían que ingerir.

Después le dijeron a la esperma que se marchara y viviera con el hombre, en tanto que a la menstruación se le aconsejó visitar a la mujer y permanecer con ella durante cinco días de cada treinta (17).

Ese mito es considerado por algunos babalawos como el origen de la menstruación y del por qué somos hijos del hombre y de la mujer.

Pero en la mitología de la Regla Ocha, también se narra otro mito que muchos/as iniciados interpretan como el origen de la menstruación, donde se incorporan otros elementos justificantes de la discriminación de que es objeto la mujer iniciada en esa expresión religiosa, dice:

Aconteció que una mujer llamada Naná Burukú(18) estaba en edad casadera y no teniendo marido le hizo una suplica a Olofi y este le dijo “¿tú quieres marido?, lo tendrás”. Y buscó a Ogundaché que se encontraba sentado en una roca en medio del monte pensando que todo el mundo tenía de todo menos él que hasta incluso carecía de comida pues no tenía aché (19) para la caza. Y con el arco y la flecha meditaba su situación cuando llegó Olofi y le dijo que quería casarlo con Naná Burukú y él accedió y se casaron.

Pasaron los días y Ogundaché dijo: “y cómo mantendré a mi mujer si yo nunca cazo nada” y Olofi le dijo: “desde hoy tendrás aché para cazar, solo que no matarás a los animales, sino que los llevarás a donde voy a indicarte.

El lugar era una choza que había en el medio del monte y, desde ese día con un ibbó-ozain(20) que le dio un egún(21) que vivía en la ceiba que allí había, Ogundaché cogía a los animales vivos, pues cuando él se acercaba los paralizaba por medio de la acción del ibbó-ozaín. Él tomaba los animales y los llevaba a la choza que Olofi le indicó, donde éste le chupaba la sangre del cuerpo a los animales y después se los volvía a entregar a Ogundaché quien se los llevaba para su casa.

A su mujer Naná Burukú, le extrañaba que los animales carecieran de sangre. Su curiosidad de mujer la llevó a perseguir a su marido, pero ya en el monte el marido se le perdió. Al seguir caminando dio con una choza y al mirar por una de las ventanas vio a Olofi chupándole la sangre a los animales y estando entretenida, el egún que vivía en la ceiba y cuidaba los alrededores la tomó prisionera y la llevó ante Olofi quien dijo: “Me pediste un marido y te lo di, y ahora por curiosa lo que has visto hoy lo verás todos los meses.” Y se fue la mujer para la casa y al llegar vio una hemorragia por su parte, o sea, todo el desahogo del cuerpo humano en la mujer.

Ese mito hace referencia a un mundo de obediencia en el se plasma, simbólicamente, una valoración negativa de la búsqueda del conocimiento en particular que hace la mujer. La vergüenza, el castigo y la represión concretan la sujeción. Aparece también una de las cualidades negativas que a ella se le carga, la curiosidad, causante, según ellos, de muchos males y del castigo que se le impuso, ¡la sangre en su propio cuerpo!, la menstruación.

Se construyó la impureza atribuida a la mujer, se le dio un valor negativo y con ellas las limitaciones, las prohibiciones, el tabú, la subordinación al hombre. Se convirtió a la mujer en portadora de efectos maléficos durante ese período de su vida. La menstruación fue la marca en su cuerpo.

En las expresiones religiosas de origen africano que se practican en nuestro país, la menstruación es una de las principales causas de las limitaciones y prohibiciones que sufre la iniciada. En relación con esa impureza que se le atribuye. Muchas de las iniciadas plantean:

No se si soy impura o no mientras estoy menstruando. Lo que se es que mis mayores me dijeron que mientras estuviese con la regla no podía hacer un sin fin de cosas. Como es lo que está establecido, no las hago (Omó Yemayá con 15 años de iniciada).

Mi madrina siempre me ha dicho que la menstruación es una impureza, y por eso no podemos tocar ningún objeto sagrado, pero nunca me han dicho por qué (Omó Yemayá con 12 años de iniciada).

Realmente no se por qué se nos considera impura mientras estamos con la regla. Siempre me han dicho que no podemos tocar los objetos sagrados, ni hacer muchas otras cosas.

Pero como eso es lo que está establecido, yo, al menos, lo respeto (Omó Obatalá con 20 años de iniciada).

Esos planteamientos son el resultado de la influencia de las tradiciones que funcionan como una de las pruebas en que se finca la credibilidad del relato religioso y de su trama.

Sin embargo, hay iyalochas que piensan de manera muy distinta. Una Omó Ochún, con 12 años de iniciada opina:

Dicen mis mayores que cuando tenemos la menstruación estamos en estado impuro, que no podemos tocar los objetos sagrados, y se nos prohíbe hacer muchas cosas; pero yo tuve una experiencia que me hizo pensar lo contrario. Cuando me fueron a iniciar, durante ese proceso me bajó la regla. Como me habían dicho que así no se podía hacer nada religioso, me puse muy triste pues pensé que suspenderían el ritual. Se lo comuniqué a mi padrino.

Pero él me dijo que aquello ya no se podía parar.

Me asentaron mi oricha estando con la regla. Por eso yo, en mis días de la menstruación hago todo lo que tenga que hacer y hasta ahora nunca he tenido ningún problema.

Esos ejemplos nos indican que no siempre la mujer se somete de forma sumisa. La dominación provocará de modos sutiles, indirectos y silenciosos, reivindicaciones, que tropezarán con fuertes resistencias porque rompen moldes y alteran el equilibrio que mantiene el orden religioso, aunque este sea injusto.

Según las creencias la asociación de la menstruación con el castigo de la deidad, es una de las razones para prohibir a la iniciada durante ese período todo contacto con los objetos ceremoniales. Para ejemplificar:

La primera güira de Osain fue hallada por una mujer y ella guardaba celosamente en su casa el secreto del oricha. Pero una vez tocó en estado impuro la güira sagrada. Osain castigó a la irreverente mujer, destruyéndola.

Por su estrecha relación con la pureza de lo sagrado muchos tabúes hacen referencia a la menstruación. No pocos han sido popularizados, ejemplo:

– La mujer con periodo no puede arrimarse a los santos.

– La mujer con periodo no puede pasar por debajo de un Osain porque pierde la regla.

– La mujer con periodo no puede hacer la comida de Añá.

Esos tabúes son factores tendientes a la marginación de la iniciada. Se presentan, aparentemente, de una manera natural, inconsciente, manteniéndose, por lo tanto, la desigualdad entre los sexos como uno de los elementos que contribuye a las limitaciones de las iniciadas.

Si bien la práctica a la mujer iniciada no se le impide ser babalawo, achogún(22), oriaté(23), olubatá(24), etc., en ninguno de los muchos mitos y leyendas analizados, tanto en libretas de santos, manuales de Santería, bibliografía cubana y extranjera consultadas, como en entrevistas realizadas a iniciados de ambos sexos, encontramos las normas o regulaciones que lo prohíban.

En el libro Los orishas en sopera, María Dorbach plantea:

(…) las mujeres pueden obtener el derecho de cumplir con esta misión (matar animales de cuatro patas D. R.) si ha sido autorizado por los orichas en la consulta Itá al momento de la iniciación. (…) se obtiene ese privilegio en un rito bastante costoso. Igualmente a la iniciación tiene que sacrificar a todos sus dioses un animal cuadrúpedo, lo que no cuesta poco dinero (25).

Hoy día, en nuestro país, una fémina no puede desenvolverse como oriaté. Sin embargo, en el libro Dilogún, Yrminio Valdés aporta una lista de mujeres que antaño se desenvolvieron como tal: ña Caridad(dueña del cabildo Shangó Tedún), ña Resalía, ña Teresita Ariosa, ña Merced, ña Belén, Calixta Morales, Guillermina Castel, Carmen Miró, Ramona Collazo(26). Algunos babalawo son del criterio que actualmente las iniciadas no asumen ese rol porque no les gusta estudiar.

En entrevista realizada a varios iniciados, de diferentes jerarquías, coinciden al plantear que la mujer tiene más poder que el hombre desde el punto de vista espiritual. En la labor religiosa es mucho más efectiva. Ocupan un mayor espacio social. Son mayoritarias, y de ellas depende, en gran medida, la afluencia de creyentes a los babalawo.

En la Santería, la iyalocha ha encontrado sus propios valores como religiosa, así como el control de su actividad. Para muchas, base de poder propio, con una autonomía que le permite sustraerse a la posibilidad de dominación de otros. Con una alta autoestima muchas de ellas se han visualizado en esa esfera.

A partir de su situación dentro de la práctica religiosa se va condicionando su subjetividad. Constituida por un conjunto de valores e ideas, etc., que consciente o inconscientemente va incorporando a sus prácticas religiosas, la que se refleja en su forma específica de abstraerse y accionar sobre la realidad.

En ese sentido en el discurso testimonial de muchas iyalochas, no sólo encontramos una manifestación subjetiva o, un modelo personal de lo que significa para cada una de ellas sus creencias religiosas. Su testimonio también es el reflejo de la realidad social donde se desenvuelve, y la interacción comunicativa que se establece entre sus hermanos/as de fe.

Esas voces testimonian todo aquello que no es tolerable, lo que existe como carencia, expresan también, las relaciones de conformidad o no, exclusión y reto, que va constituyendo su particular identidad religiosa y su modo de asumirse como mujer en esa esfera, ejemplo:

Nosotras podemos realizar cualquier función, no hay nada que nos lo prohíba, pero, por un problema económico los hombres se han ido adueñando de muchas actividades (…) (Omo Ochún, 12 años de iniciada.)

En la Santería no existe algo que la mujer no pueda desempeñar, lo que está vedado es por el hombre. Me hubiera gustado ser babalawo, pero, al no poder lograrlo, estudio a la par de ellos, y no sólo el caracol, sino leo bastante de Ifá, que es donde nace todo lo concerniente a la religión. De esa forma me igualo bastante a ellos en conocimientos. (Iyalocha con 17 años de iniciada con Yemayá).

En la mayoría de las iniciaciones que he asistido soy Feicitá (persona encargada de llevar la libreta). Eso me gusta, porque así puedo expresar mis conocimientos y brindarlos a mis hermanos/as de fe y hacer más esclarecedor el Itá de los iyawó o de igüoro que se inician. (Iyalocha con 24 años de iniciada, Obatalá oricha de cabecera)

Mis creencias no han sido limitante para alcanzar objetivos en mi vida, al contrario, me han dado el impulso, la confianza y la seguridad para seguir adelante. (12 años de iniciada, Chango, oricha de cabecera).

Durante mucho tiempo, una parte de la población practicante no se identificó, con un sentido de pertenencia a las religiones de origen africano. Por ser tan discriminadas no constituía prestigio social.

Históricamente, en el tratamiento recibido por sus creyentes, de una parte de la población, ha primado actitudes y comportamientos prejuiciosos, raciales, sociales, culturales, religiosos, discriminatorios y de rechazo.

Estereotipos racistas marcaron a esas/os creyentes. En el caso que nos ocupa, primero a la mujer negra iniciada, segundo, a la blanca de los sectores más humildes que también compartió su misma fe. Reducidos espacios por no decir ninguno, tuvo aquella mujer en la República neocolonial, independientemente de que a ella como iyalocha, o santera, llegaba todo aquel sin distingo de raza, clase o credo que tuviese un problema difícil que resolver.

Después del triunfo revolucionario en 1959, a la mujer se le posibilita un mayor ascenso en la escala social de acuerdo con sus verdaderos valores, por sus creencias, también tuvo que enfrentar la discriminación abierta o solapada.

Debido a la discriminación que ha sufrido esa religión se ha llegado hasta pensar, que esas prácticas religiosas limitan el desarrollo social e intelectual de la iniciada(o del iniciado), lo que ha quedado plenamente descartado. En la Regla Ocha hay iniciadas/os de todo tipo de profesión y ocupaciones.

Lo preocupante es que en la mayoría de los casos, esa mujer no reciba una adecuada valoración o reconocimiento social. Independientemente de eso, por su alta autoestima, ella hace uso de los espacios sociales que están a su alcance para exponer, desprejuiciadamente los conocimientos que le brinda su militancia religiosa, reciba o no reconocimiento social.

Notas

1. Dios

2. Ceremonia de ofrenda, de sacrificio o de purificación. Siempre va dirigida al bien. No es necesario estar iniciado/a para realizarla.

3. Persona ya asentada, que en una de las ceremonias iniciales de la Regla Ocha, da y pone los collares lavados con omiero y rociados con la sangre de los animales sacrificados.

4. Persona que entrega a otra, no consagrada, los primeros orichas que se reciben en la Regla Ocha: Eleguá, Ogún y Ochosi. También entrega a Osun, pero esta deidad no corresponde a la trilogía de los guerreros.

5. Persona que después de cumplir las ceremonias posteriores necesarias a la de su asiento, y no teniendo por su Itá por salud prohibiciones para hacerlo, está facultada para asentar el Ángel de la Guarda u oricha que corresponda a otra persona, a la cual debe llamar ahijado/a. Entre ambos/as se establecen lazos religiosos y sociales de respeto y dependencia.

6. Oricha que vive dentro del tambor batá. Su fundamento.

7. La Santa Biblia. Antiguo Testamento, p.115.

8. El Sagrado Corán, p. 196.

9. Ob. cit., p. 676.

10.María Josefa Cargía C.: “Mujer: automarginación y vida cotidiana” en Evangelio y Liberación, p. 35.

11. Maité Moral: “Mitos en torno a la mujer” en Y.. Dios creó a la a la mujer, p. 50.

12. Divinidad que interacciona entre el bien y el mal.

13. Adrián de Souza Hernández: Echu-Elegguá: Equilibrio dinámico de la existencia, p. 75.

14. Odu de Ifá número cuatro en la genealogía de Ifá.

15. Dios.

16. Babalawo.

17. Adrián de Souza H. Ob. cit., p.76.

18. Divinidad hermana de Shakpana.

19. Poder vital. Energía suprema.

20. Resguardo.

21. Espíritu.

22. Nombre que recibe el iniciado después de haber pasado la ceremonia conocida como Pinaldo, que lo faculta para sacrificar animales de cuatro patas.

23. Cabeza de estera. Especialista en el sistema adivinatorio del Dialogún.

24. Iniciado que ha pasado la ceremonia de consagración a Añá, que lo faculta para tocar los tambores batá sacramentados.

25. María Dornbach: Orichas en Soperas, p. 115.

25. Yrminio Valdés Garriz: Dilogún, p. 135.

Bibliografía

Argüelles Mederos, Aníbal e Ileana Hodge: Los llamados cultos sincréticos y el espiritismo. Editorial Academia. La Habana, 1991.

y Daisy Rubiera: Mitos y Leyendas de la Regla Ocha. (en proceso de edición).

Angarica, Valentín: Manual del Oriaté. Religión Lucumí. S/e y s/f.

Ben Tomoloja: “Ifatogún: Epic quest of a white babalawo”. En The Guardian, Lagos, Nigeria, 1992.

Bolívar Arostegui, Natalia: Orula en su deambular por las Antiguas Civilizaciones. Editorial “Pablo de la Torriente Brau”, La Habana, 1995.

Cabrera, Lydia: Yemayá y Ochún. Ediciones C.B., Madrid, 1974.

Centro Islámico: El Sagrado Corán. Traducción de Ahmed Aboud y Rafael Castellanos. 1ra. Edición. Centro Islámico de Venezuela, Valencia, s/f.

De Souza Hernández, Adrián: Echu-Elegguá. Equilibrio dinámico de la existencia. Ediciones UNIÓN, La Habana, 1998.

Dornbarch, María: Orichas en sopera: los cultos de origen yoruba en Cuba. Szeged, 1993.

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García, María Josefa: “Mujer: Automarginación y vida cotidiana” En Y.. Dios creó a la mujer. Centro de Evangelio y Liberación, Madrid, 1992.

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Morel, Maité: “Mitos en Torno a la mujer” En Y.. Dios creó a la. mujer. Centro Evangelio y Liberación, Madrid, 1992.

Pedroso, Lázaro (Odún Tola): Obbedí. canto a los orichas. Traducción e historia. Ediciones ARTEX, La Habana, 1995. –

Valdés, Yrmio: Ceremonias fúnebres de la Santería afrocubana. Sociedad de Autores Libres. S/E y S/c, f, 1992.

Dilogún: Ediciones UNIÓN, La Habana, 1995.

Verger, Pierre: Orisha. Les dieux yoruba en Afrique et au Noveau Monde. Editions A. M. Metailie, París, 1982.

Lo femenino y lo masculino en las expresiones religiosas de origen bantú

Por Aníbal Argüelles Mederos y Daisy Rubiera Castillo

Los diferentes grupos de origen bantú introducidos en Cuba durante la trata esclavista, fueron portadores de costumbres, tradiciones culturales y religiosas que, en un lento proceso de sincretismo, tolerancia y transculturación conformaron las Reglas Conga o Palo Monte Mayombe, la Kimbisa y la Briyumba.

Esas expresiones religiosas no escaparon a las determinantes sociohistóricas y culturales que actuaron simbólicamente en sus creyentes como normas organizadoras de sus vidas y como tabúes muy cerrados, fundamentalmente, en relación con la manipulación de la nganga o fundamento.

Entre sus iniciados/as existe una marcada diferencia entre lo considerado masculino y lo femenino, lo que expresan en la subordinación de la mujer, debido a las relaciones que organizan y producen la sexualidad y el género, alrededor del su sistema ceremonial.

En la utilización de los palos, yerbas y bejucos, predominan los considerados “machos”. Se les atribuye un papel primordial de acuerdo con el significado de su uso. Ejemplo: Bejuco verraco (Chiacopcca Alba) en la construcción, reactivación y efectividad del fundamento, así como Palo Ceiba (Ceiba Pentandra) en la activación, reanimación y desactivación de la nganga.

Debido al necesario equilibrio que debe existir en la conformación del fundamento, los palos yerbas y bejucos considerados “hembras” no se pueden excluir. Se encuentran presentes en la nganga junto con los machos. Ejemplo de esa unión, es la del Palo Yaya (macho) y el Guayacán (hembra), lo cual se refleja en el canto religioso o mambo siguiente: Yaya, yayita, buey suelto/ Kiyumba viene tumbando/ Como e’/ Como e’/ No hay Yaya sin Guayacán/ Que palo se.

También hay que destacar la importante efectividad de las propiedades de las denominadas hembras en la preparación de diferentes procedimientos mágicos como el Palo Caja (Alloplgllus Cocmsulta) cuyas hojas y corteza hervidas se utilizan como depurativo en forma oral y a través de baños, por sólo citar un ejemplo.

Similar situación ocurre con los animales que se les sacrifican a la nganga. Generalmente son machos, pero no se puede excluir a las hembras de las ofrendas debido a las preferencias y el gusto de los mpungus (deidades).

El monte y la manigua son representaciones simbólicas de lo masculino y lo femenino. Son lugares de residencia de los nkitos, o fuerzas sobrenaturales. Por su parte la energía portadora de las aguas de los ríos y de los mares es considerada femenina. Mientras que la tierra es tenida, a la vez, como femenina y masculina.

Los fundamentos que se confecciones para mpungus masculinos como Siete Rayos, Pata LLagas, Sarabanda, Brazo Fuerte, Pajarito y Lucero Mundo se deben utilizar huesos de cadáveres de hombres. Mientras que para los mpungus femeninos como Madre Agua, Chola Ngüengüe y Centella, de mujeres.

En esas expresiones religiosas la iniciada se ve sometida a limitaciones y prohibiciones, a través de rigurosas normas y/o tabúes relacionados, fundamentalmente, con la impureza que se le carga debido al hecho biológico de la menstruación.

En tal sentido no puede tocar los elementos de la naturaleza orgánica e inorgánica que se utilizan en la confección y entrega de un fundamento, Su presencia se limita a dar fe de la realización de la actividad o, portar el vaso de agua, la vela y/o el crucifijo.

Situación que varía cuando un iniciado, a través de una ceremonia denominada de inmunización, faculta a su esposa o concubina, iniciada también, para atender el fundamento en beneficio de él, si sale de viaje o se enferma.

La identidad genérica ejerce entonces una influencia tal en ella, que ejerce esa facultad como una licencia, pues no se corresponde con los papeles asignados a su sexo. Se apropia de la misma utilizando elementos del estereotipo de la masculinidad. Lo que se confirma con lo planteado por una iniciada: “si tengo que trabajar con la prenda y estoy con la menstruación, me pongo pantalones”.

Conducta que responde a prejuicios y comportamientos específicos. Por un lado asume estereotipos y esquemas ya establecidos, por otro, los que le inculca el medio en que se desarrolla. De esa forma conserva sus creencias, las lleva a la práctica, vigila su cumplimiento y las transmites a otras/os.

Otro ejemplo que nos puede mostrar como funciona la identidad genérica en esos creyentes. En una ceremonia donde se encuentre una iniciada que esté menstruando. En el momento en que el ngome (iniciado) es poseído por el muerto/a y comienza a dar vueltas por el local donde se desarrolla la actividad cantando:

Ndunda da la vuelta al ingenio/ si hay malo avisa pa’él/ Ndunda avisa pa’él/ Si hay sucio tu bota fuera/ Yo va Mundo Kuenda Misa/ Campo Santo quiere fie’ta/ Si hay sucio tu bota pa’fuera, la ndumba (mujer) se retirará inmediatamente sin que se lo hayan señalado.

La iniciada, generalmente “hija” de Mamá Choya (Virgen de la Caridad del Cobre) que aún menstrúa se puede desempeñar como Madrina o Yari yari.

La madrina tiene derecho a tocar el cuerpo del Ngome mientras está poseído por el espíritu (momento en que es considerado sagrado y que no puede ser tocado por persona alguna y menos por una mujer).

También puede evitar que el Fumbi (muerto) hable, haciéndole una cruz de yeso en la nuca del poseso, al tiempo que le dice: Tapa cari pa montá Mundo ven acá/ Tapa cari Centella wiri mambo/ Ndundu ven acá.

A lo que el Fumbi contestará: Marinita mía/ yo cucha mambo/ Ya yengó Marinita mía/ ya yo wiri mambo.

Sin embargo, no puede tener ningún tipo de contacto con el fundamento. El nfunme que habite una nganga le puede trasmitir sus vibraciones, pero bajo ningún concepto puede entrar en poseso, o sea, ser “perro de prenda”.

Sólo cuando deja de menstruar puede pasar a la condición de Madre Nganga o Yayi. Tener su nganga o fundamento, ahijados/as, pero no puede rayar, o sea, iniciar a un/a moana (persona no iniciada).

La seriedad con que la iniciada asume sus papeles, hace que estos se conviertan en patrones propiciatorios de desigualdades y de injusticia. Pero el carácter totalizador que tiene de su fe le impide sentirse limitada o discriminada, de lo que podemos darnos cuenta cuando nos plantean: “lo que no podemos hacer dentro del ritual es lo que está establecido en nuestra religión”.

Relatos de viejos/as iniciados en esas expresiones religiosas plantean que antaño hubo mujeres que ocuparon alta jerarquía, y que fueron consideradas sabias en los aspectos culturales como Mangá Saya, Ña Filomena, Ña Secundina, entre otras.

Se narra también, que los hombres le tenían envidia por considerarlas más fuerte en el plano religioso, por lo que les cantaban: Palomita, tiene envidia Pavo Real tu pluma/Tiene envidia a la paloma, tu pluma.

Vislumbrados ante su poder y conocimiento, idearon un plan para conocer lo que realizaban en sus prácticas religiosas y cuál era el secreto de su fundamento. Logrado su objetivo se adueñaron de los objetos sagrados del culto. Al perder su poder, la mujer se vio excluida, no sólo de los cargos jerárquicos, sino de la manipulación del fundamento.

En la memoria de viejos/as iniciados/as quedaron reminiscencias de aquellas historias, que trasmitieron a las nuevas generaciones. Las que pretenden justificar las brechas de género que sufre la iniciada con la supuesta protección, no sólo al llamado “sexo débil” y reproductor de la vida, sino para evitarle “los grandes trastornos que le puede ocasionar la ejecución de determinados trabajos prácticos o religiosos”.

GÉNERO Y MITOS DE LA REGLA OCHA

Presentación

Introducción

La religión es una forma en que se expresa la conciencia social. Es un concepto que sirve para identificar a todo fenómeno cuyo rasgo esencial es la creencia en lo sobrenatural, se manifiesta en la convicción de que objetos y entes existen independientemente de procesos y fenómenos naturales y sociales. Esa creencia implica la aceptación de posibilidad de comunicación del hombre con lo sobrenatural y la capacidad de este último de incidir en la vida del y de la creyente.

El fenómeno religioso es un hecho histórico‑sociorreligioso verificable en ideas, sentimientos, emociones, estados de ánimo, actividades, organizaciones, grupos, relaciones y conducta de tipo religioso que es portador por determinadas personas que viven en un contexto social específico y concreto. Esto implica que un principio de la investigación sociorreligiosa es considerar­ que un estudio de la religión sólo es científico si se parte de sus manifestaciones concretas en la sociedad

Gender & Health network / Red Genero y Salud

Gender & Health / Genero y Salud is an ALAMES network with interesting activities seeking to build an international network of related activities. For active participation and information get in contact with Debora Tajer (Argentina) and Leticia Artiles (Cuba)

Saluco, Junio 2002
Red Cubana de Genero y Salud Colectiva –
Bolletin Especial

Saluco 8, Julio 2002 – Tratamientos Hormonales de Reemplazo

Saluco 10, Agosto 2002 – Violencia contra las mujeres: Cu?nto se ha hecho y cu?nto nos queda por hacer

Saluco 11, Septiembre 2002 – Los Derechos Humanos de las Mujeres

Simposio Internacional Salud Reproductiva en las Edades Extremas de la Vida de la Mujer, Varadero, octubre 16 al 18 del 2003

Related information:have a look to the books category

Que pasa en Venezuela?

La oposición lleva 2 semanas de paro con claro contenido insurreccional y golpista, con un solo objetivo: la salida del presidente Chávez.

Como ustedes saben, a partir de 1999, con el triunfo de Chávez (con 56% de la votación) se abre un proceso de cambios en la política venezolana, que se inicia con la convocatoria a una Asamblea Nacional Constituyente (1999), para elaborar una nueva Constitución y refundar el país. Como resultado, nuestra Constitución es una de las mas avanzadas y modernas del mundo, con especial énfasis en el carácter protagónico y participativo de su democracia, y en el tratamiento que se da a los derechos humanos y sociales. Ese fue el primer gran logro de este proceso de cambios.

Para comprender lo que pasa en Venezuela es necesario conocer las respuestas del gobierno venezolano a las políticas del gobierno de los Estados Unidos de América para América Latina. EL GOBIERNO VENEZOLANO HA ENFRENTADO BUENA PARTE DE LAS INICIATIVAS DE LOS EEUU: el ALCA, negándose a firmar el acuerdo propuesto por los EEUU en la reunión de presidentes realizada en Québec, y generando una propuesta alternativa -el ALBA- (Alternativa Bolivariana para las Américas), así mismo, enfrento el plan Colombia y denunció sus intenciones militaristas; negó el sobrevuelo de los aviones norteamericanos; detuvo la privatización de PDVSA (empresa nacional de petróleo), en la cual la familia Bush tiene grandes intereses. También detuvo la privatización de la salud y la seguridad social promovida por el gran capital financiero. Unido a esto, el presidente venezolano a llevado a todos los foros internacionales su palabra antiimperialista y de unidad de los pueblos �pobres� del mundo. ES EVIDENTE QUE LOS ESTADOS UNIDOS ESTAN MOLESTOS ANTE ESTA SITUACION. NO ESTAN ACOSTUMBRADOS A QUE UN GOBIERNO ASUMA PLANES DE DESARROLLO NACIONAL AUTONOMO Y ADEMAS LOS DIFUNDA EN EL CONTINENTE.

Un segundo factor, lo constituye un conjunto de leyes (40) que entran en vigencia el primero de enero de 2003, y vulneran los intereses económicos de los grupos que tradicionalmente habían conducido el país, generando un nuevo marco jurídico e institucional para el desarrollo nacional (Ejemplos: Ley de tierras, Ley de pesca, Ley de micro finanzas, Ley de cooperativas, Ley del Funcionario Público, etc, etc.).

Ante esta situación, y aprovechando graves errores del gobierno (sobre todo por el discurso muy agresivo contra las capas medias que caracterizó el año 2001, y notables núcleos de incapacidad gubernamental, Ejemplo: lucha contra la corrupción, funcionamiento de los servicios públicos), se conformó un bloque de oposición, liderizado por los intereses políticos y económicos desplazados del poder que preparó una estrategia para sacar a Chávez del gobierno.

Papel fundamental en la conformación del bloque de oposición han jugado los MEDIOS DE COMUNICACION, que en su gran mayoría pertenecen a grandes corporaciones, y que mantienen una TIRANIA DE LA COMUNICACION y se han convertido en el instrumento fundamental de la oposición golpista. Tenemos muchos ejemplos de como los medios mienten descaradamente, hacen “montajes mediáticos” crean culpables mediáticos y someten a la población a un bombardeo constate de las consignas de la oposición.

Hoy, llevamos 2 semanas de un paro general insurreccional, con gran apoyo mediático que tiene como objetivo fundamental el derrocamiento del presidente Chávez. No han tenido éxito. Chávez esta consolidado con sólido apoyo popular. La semi paralización de las operaciones de la empresa petrolera ha generado mucha inquietud y un desabastecimiento notable de combustible (yo mismo estoy caminando, porque tengo mi carro sin gasolina, y la ultima vez que logre conseguir, me vendieron 15 litros después de una espera de mas de 3 horas !!!). El problema de PDVSA es otro, es una súper empresa con mas poder que el propio estado, imagínense ustedes, que tienen un presupuesto superior al de toda Venezuela !!!!! y sus cuadros gerenciales altamente privilegiados, tecnócratas y colonizados, se han sumado al paro por temor a perder sus prebendas, ya que obedecen mas a lineamientos transnacionales, que a los intereses de la nación.

Sin embargo, la situación tiende a normalizarse y el paro a desvanecerse. Ante esa situación, la oposición golpista está desesperada, y trata de generar un conflicto que los �oxigene�. Ya en anteriores oportunidades han generado situaciones violentas, que desembocan en enfrentamientos y agresiones, con su saldo de muerte, que luego es explotado vilmente por los medios de comunicación , achacándoselos al gobierno, que aparece como �culpable mediático� sin ningún tipo de razón o argumentación. Estamos a la espera de esas provocaciones y esperamos que el gobierno pueda detectarlas y no caer en ellas.

En resumen, estamos ante una tremenda agudización de las contradicciones, está en juego la concreción de un proyecto de desarrollo nacional autónomo, contra los intereses económicos del gran capital y del gobierno de los Estados Unidos. Existe una gran polarización: la oposición golpista por un lado, con gran apoyo mediático y mucho apoyo de las capas medias de la sociedad, exigiendo la renuncia del presidente; por otro lado, el bloque gubernamental, con sólido apoyo de los sectores más empobrecidos de la sociedad, y el sector más progresista de las Fuerzas Armadas, que se encuentra en las posiciones de comando de tropa.

Ante esta situación, pareciera que solo hay dos escenarios posibles : O una violenta confrontación, entre los sectores más polarizados, con sus trágicas consecuencias para la sociedad, y consecuencias políticas impredecibles…..; o un acuerdo consensuado para una consulta popular que permita que el pueblo soberano tome la decisión y diga quien quiere que lo gobierne. Con la facilitación del Secretario General de la OEA, viene funcionando una Mesa de Dialogo, que pudiera convenir esta última posibilidad: una consulta popular o elecciones generales adelantadas para el primer semestre del 2003.

Pero el destino es incierto, hay un choque de fuerzas: populares por un lado; conservadoras y financieras por otro. Cual será el desenlace…? Trabajamos y luchamos para que sea a favor de los intereses del pueblo; pero poderosos intereses económicos trabajan para lo contrario. En estas semanas se está jugando el futuro de Venezuela. Apostamos por una salida que consolide la propuesta de desarrollo nacional autónomo, y fortalezca el polo progresista que pareciera surgir en América Latina con Brasil, Ecuador, Argentina……… En definitiva, con ese fuerte movimiento anti neoliberal que se ha levantado en el mundo decimos: OTRO MUNDO ES POSIBLE, y en Venezuela estamos luchando para contribuir a su desarrollo.

Abrazos fraternos.
Oscar Feo (Maracay, Venezuela, Diciembre 2003)

El Derecho a la Salud para todos en la Unión Europea. Declaración de Toledo

Los ciudadanos y ciudadanas de los países miembros de la Unión Europea disfrutan de unos niveles de salud y de bienestar social entre los más altos del mundo desarrollado, resultado de la acción política de los gobiernos, de la intervención del conjunto de los agentes sociales y del desarrollo de los sistemas sanitarios públicos. La salud es un logro social, es un logro de todos/as.

Los ciudadanos y ciudadanas otorgan una gran importancia a la salud individual y colectiva, y demandan mayoritariamente que las políticas públicas continúen el esfuerzo por mantener y mejorar los niveles de salud y bienestar actuales, afrontando los retos de futuro.

Los sistemas sanitarios de los países miembros de la Unión Europea han introducido, progresivamente, reformas en la organización, funcionamiento y mejora de la calidad de sus servicios de atención a la salud. No obstante, existen diferencias y desajustes internos que exigen adoptar medidas para mejorar sus niveles de ineficiencia y reducir los desequilibrios.

Las diferentes situaciones de partida de los sistemas sanitarios de cada país miembro exigen contextualizar estas medidas para lograr a medio largo plazo la convergencia en materia de salud y bienestar.

Las autoridades públicas de los estados miembros tienen la responsabilidad de garantizar el derecho a la salud y responder a las preocupaciones expresadas por los ciudadanos y los agentes sociales.

Sería necesario definir los contenidos del Art. II – 35 del proyecto de Constitución Europea, sobre el derecho a la protección de la salud, ampliando y concretando este derecho.

La Unión Europea se fundamenta sobre los valores indivisibles y universales de la dignidad humana, la libertad, la igualdad y la solidaridad; a dichos valores deber incorporarse también el derecho a la salud como un derecho básico.

Ante esta situación consideramos que existen algunos obstáculos a tener en cuenta:
Los criterios de convergencia económica están determinando el desarrollo y sostenimiento de los actuales niveles del Estado de Bienestar. Las medidas de contención del gasto público tienen un impacto negativo sobre el gasto social. No sólo importa el nivel global del gasto público sino también su distribución

El envejecimiento de la población, las nuevas estructuras familiares, la incorporación de la mujer al trabajo, la llegada de inmigrantes, sobre todo en los países del sur de Europa exige para responder a nuevas demandas y necesidades, un incremento del gasto social incompatible con la política de contención del gasto público.

La OMC (Organización Mundial del Comercio) declaró que los servicios públicos están excluidos del AGCS (Acuerdo General sobre el Comercio de Servicios). Sin embargo la Conferencia Intergubernamental de la Unión Europea celebrada en Niza concedió a la Comisión Europea mayor autonomía en las negociaciones del comercio de servicios. Se establecieron como excepciones los sectores de salud, educación y servicios sociales, sectores que todavía requieren del acuerdo por unanimidad de los países de la Unión Europea.

Ante esta situación proponemos:

  1. Que se escuchen las demandas de los ciudadanos y agentes sociales, para lo que consideramos necesario la creación de un grupo de presión en el que estos estén representados.
  2. Dicho grupo debería elaborar propuestas para corregir los desequilibrios en los niveles de salud y de desarrollo de los servicios sanitarios de los diferentes países miembros. Consideramos posible y necesario mantener el estado del bienestar dentro de una economía de mercado.
  3. En base a estas propuestas debería definir y exigir que se establezcan criterios e instrumentos de cooperación para garantizar el derecho a la salud, fortalecer la cohesión y lograr la convergencia europea en materia de políticas públicas de bienestar social y sanitaria.

European Network for the right to health

FINAL DOCUMENT OF THE EUROPEAN NETWORK FOR THE RIGHT TO HEALTH

A year after Florence, the European Network for the right to health strongly emphasises again the need for the movement to consider health care as a social right, universal and not commercial.

In Paris we have transformed a charter of intents, like the one set out at the European Forum of Salonicco, into a platform for the right against the privatisation and the destruction of the national public Health care System.

We demand that access to the services is free, that it meets the needs of health care of the population, and that is not linked to any form of corporate profit.

We ask that the Health care Service is adequately financed in order to grant to everyone, without discrimination: the promotion of health, the welfare, the respect for the issues of gender, the protection at work and in life, the cures, the attention to the psychiatric problems, the rehabilitation of those affected from any kind of infirmity, the humanisation of the process of care and the respect of the individuals at any time between health care system and citizen.

We want a transparent European policy on medicine, independent from industry and under popular control.

We support the construction of social networks, which have as primary aim the recognition of the rights of citizens to participate in the decision and the control of all aspects of the health care process.

We want a reorganisation of the National Health care Service – especially considering the ongoing transformations in Europe and in the countries of the area � that respects and assures dignified working conditions and adequate training of the healthcare workers, as indispensable pre-conditions for the quality of the services offered.

We are against the treaty for the European constitution which doesn�t include, together with other fundamental rights, the principle of the right to health as a fundamental right, regardless of profits.

We believe that building a common process that unifies the workers, the citizens, the associations, the trade unions and the movements, constitute an essential element to claim the unalienable right to health.

We think that to reach such aims it is indispensable to enlarge and consolidate the local, national and international networks.

We propose to the movements to mobilise for two campaigns:

  1. to increase public funds to be spent for the health system, in order to provide the entire healthcare needs of the population;
  2. to grant the access to the Public Healthcare Service without restrictions

We propose to organise on December 1st a European day to raise the awareness on the issues linked to the privatisation of the Healthcare Service, and we declare our determination to participate as a network to the European day of mobilisation that the Assembly of the Social Movement will organise against the privatisation of all Public Services giving our contribution in respect of the struggle about the specificity of health

Paris 15.11.2003