Wounded Healer - Broadening Advocacy Talking Points.

I once read a book titled “Wounded Healer” by Henri Nouwen; the term "wounded healer" is attributed to Carl Jung, but perhaps it has its origins in Greek Mythology. This has to do with someone who is suffering or has experienced suffering reaching out to help others undergoing similar or related distress. 

During the course of the past week, I got an opportunity to work with people with a fundamentally different view on a policy issue that we had common interest in. While I was deeply hurt by their take on life in general and in their policy position in particular, I also realized they were speaking from a position of earnest conviction. As one who was hurting, I reflected on how to resolve the gulf in our different positions. In a way I was looking for an opportunity through which we can all resolve our respective cognitive dissonance/discomfort.

The research document we had at the table presented evidence on how certain sections of the Kenyan population (Commonly referred to as Key Populations), experience high levels of stigma and discrimination, high levels of violence (physical, verbal and psychological) and are also criminalized. My views were we need a policy framework that addresses these issues; starting with those that are easier to implement such as removing their criminalization. They however had a different take and below, I present a summary of the foundational talking points that each of the sides had:

Their Position

My Position

God in his creative wisdom, created the world, with a clear and vital determination.  This creative order has been revealed to us in the Holy Books, and there is nothing we can do but obey. Our interests are best served by being obedient to this revealed wisdom – which is in any case is a Commandment not a proposition. The issues of stigma and discrimination and violence in its various forms, would not be a problem, if the population in question were to be obedient to the Holy Books. Criminalization is particularly helpful in preventing a process of normalization of that which is not accepted by the society.

The public good is best served not by insisting on full compliance with religious ideals that are not widely shared or practiced by all the members of the society. Rather, public good is protected by policy, and statutory positions, based on basic irreducible ideals that incorporate all members of the society. These are to be found in the Constitution of the Country - particularly the section on “National Values and Principles of Governance”. These and not the Bible, the Gita or the Koran (which are to be revered as sources of personal morality), should be the basis for public morality and public policy.

This moral debate is one that we have heard in the past. Yet we rarely discuss how to bridge the gulf that divides us. My take is that the basis of our public discourse should be guided by the National Constitution – which is the document that binds all of us in the physical and metaphysical space that we call Kenya. (Many other countries too have sections on the National values – and could have these as the basis of their contentious policy discourse).

These national values and principles of governance include:

(a) Patriotism, national unity, sharing and devolution of power, the rule of law, democracy and participation of the people;

(b) Human dignity, equity, social justice, inclusiveness, equality, human rights, non-discrimination and protection of the marginalised;

(c) Good governance, integrity, transparency and accountability