What are the mechanisms the strategy of Hijrah is operated as to achieve world Islamic rule? Two important means are Tamkīn and I‘dād.
Tamkīn means to enable control in all relevant matters, to consolidate Islamic rule (Sûratal-A‘rāf, 7:10; Sûrat Yusûf, 12:56; Sûrat al-Kahf, 18:84; Sûrat al-Hājj, 22:41; Sûrat al-Qasas 28:6). I’dād means preparation in military terms against the infidel enemies (Sûrat al-Anfāl, 8:60. From this verse comes the logo of the Muslim Brotherhood). In contemporary usage, it internally means consolidating the Muslim community by socialization and indoctrination processes; and externally, it grants the Muslims the legitimacy to infiltrate all Dār al-Kufr’s infrastructure and institutions in order to conquer them from within. The reference is to the example of Abraham who emigrated for the sake of Allah (Sûrat al-‘Anqabût, 29:26).
This example raises the ability to use power and to seize the host lands. That is why the establishment and empowerment of the Islamic Ummah through Hijrah to the infidels’ lands is a command of Allah for Islam’s victory.it is also accompanied by the command to perform “good” and to abstain from “evil” (Sûrat al-‘Imrān, 3:110, 114, 132; Sûrat al-Taubah, 9:71, 112). However, doing “good” has never meant practicing the universal or moral of Western Golden Rule for the sake of mankind or recognizing and legitimizing the other, but only domestically, doing good within the Islamic community.
The pinnacle of that “good” in political terms is to promote Islam as the only religion and to work for the advancement of Islamic interests (Masālih al-Islām). Therefore, it is important for Western public opinion to understand that when Muslims declare in praise of peace, tranquility, and cooperation it is not for mutual peaceful relationships with the infidels, in a pluralistic world, according to Western conceptions, but only for the Islamic interests, advancement, and achievements. There is no recognition and no acceptance of the other’s legitimate existence.
The Islamic ethnocentric and one-dimensional approach system is exemplified by the following: “The religion before Allah is Islam alone” (Sûrat al-‘Imrān, 3:19). “Whoever seeks a religion other than Islam, it will never be accepted by him, and in the Hereafter he will be one of the losers” (Sûrat al-‘Imrān, 3:85). The Arabs are the most dignified and noble nation among all human race. As for the infidels, “we will fight them forever for the sake of Allah. Killing the infidels is a small matter for us,” according to the historian and biographer of Muhammad, al-Tabari. Muslim believers are the only purified among human race, as Allah loves those who are purified (Sûrat al-Taubah, 9:108). Evil is always related to the infidels. Abstaining from “evil” and performing “good” also means that Muslims are forbidden to live among the infidels under their laws and way of life, and to become their friends. A loyal (Mukhlis) Muslim means total submission and devotion to Allah.
At the same time, to be an infidel means miserable and corrupt life in this world and the agony of hellfire in the hereafter. From here stems the absolute readiness of Muslims to kill and be killed for the sake of Allah, as a win-win situation:
“Those who fight in the way of Allah, who sell this world’s life for the hereafter; and whoever fights in the way of Allah, be he slain or be he victorious, we shall grant him a mighty reward” (Sûrat al-Nisā’, 4:74).
“…they fight for the sake of Allah; they slay and are slain; a promise which is binding on Him…” (Sûrat al-Taubah, 9:111).
This is the right natural world order that should be preserved and becomes constant. Moreover, it is not only a win-win for those who die for the sake of Allah, and not only the glorious life in Paradise with virgins there, but it is the eternity of life for the Shuhadā’ with Allah (Sûrat al-Baqarah, 2:154; Sûrat al-‘Imrān, 3:169).
The purpose is to tear down the societal infrastructure of the enemy by Hijrah and Jihad. This is to be operated by infiltration of the Muslims in Dār al-Kufr and deceiving the infidels in calculated schemed stages. It is a step by step methodology of migration processes designed to subdue and subjugate the host society, culminating in the implementation of the Sharī‘ah. The Islamization of the infidels’ territories becomes inevitable. That is why the future is with Islam, and the destiny of Islam is to win over the infidels as a must.
As a part of the Hijrah socialization and indoctrination, the message is to sanctify Mecca in the hearts of the believers, so that even the Muslims are immigrants in faraway territories, they must keep their Islamic identity and must not integrate and assimilate in their host societies. Hence, even though Muslims reside in faraway territories, still their loyalty and activity is solely to the Islamic Khilāfah.
As the example of Muhammad is absolutely binding to all Muslims, they follow his life-time and experience that have passed over four main stages: (a) A world transformer (challenging the existing system in Mecca and supplying alternative rules and operational codes for the believers); (b) A world abstinent in solitary (immigrating to secure place from the threatening existing situation and creating an enclave of refugee believers); (c) A world new creator (transforming the situation from passivity to activity by accumulating powerful political resources and establishing a unified religious community of believers); (d) A world conqueror (making the enclave a basis of expansionist territorial policy by military occupation and Islamization of the occupied territories).
This phased strategy has become, as everything in Muhammad’s life, a contemporary modus operandi for the believers, to be operated by the Hijrah:
Stage One. Muslim organizations must act to change the situation in Arab-Muslim countries that have become apostate, governed by infidel-like rule and laws. The inability to succeed in taking the reins of government; the harsh oppressing political situation; and the economic depression, have compelled the true believers to flee and immigrate to Western countries. Though the Islamic rules of the Hijrah pose them a dilemma of how to correctly behave in Dār al-Kufr, they act to retain their original Islamic identity and to resist the infidel’s challenge.
Stage Two. The domestic integration process in Dār al-Kufr begins with encouraging the Muslims group of Muhājirûn (immigrants) to establish a community of believers, centered on a local mosque. Mosques are at the heart of the spiritual change, the most crucial infrastructure for the establishment of the Muslim community. Clerics serve as the main political component in the processes of the phased strategy for occupying Dār al-Kufr. Without the Imām’s role there is no meaning to the community coherence and adherence. That is to say, religious leadership is what makes the basic important difference in the march of Islam to occupy the world.
The building of the physical presence consists first and foremost the encouraging of Islamic educational system of Madāris (religious schools). It is the Imām’s main arm that constitutes the utmost important means of consolidating and segregating of the Muslim community. The next in importance is the imposition of teaching the Arabic language. Praying and speaking Arabic in public have become a weapon the Muslim leaders use for socialization and indoctrination of the youth, and for “enslaving” the non-Arab Muslims to abide by the Arab culture.
Next in importance are the Muslim behavior and dress. There are rules of behavior Muslims must keep and follow to differentiate them from the outer society. Even the women dress codes of Hijāb and Niqāb are used as a political performance. Muslim street prayers are important components in the process of integration and consolidation of the internal Islamic community, and serve as a political declaration of supremacy against the infidels externally. These street prayers have nothing to do with practicing the religion but serves as a political agitation against the outer society. They have enough places of prayers, and mosque are abound. But closing the main streets with masses is totally political, to introduce the Islamic call.
These Muslim activities, among many others, appear to be reasonable and logical among the host society’s mind, as if they are part of the culture and religion to be cherished in a pluralistic liberal society. From the mirror image perspective, the infidels do not understand the meaning and aims of the Islamic standings, and they stumble and fail to the hazards Islam poses. The infidels’ ignorance and the gaps of cultures increase the Muslims’ demands and actually empower them to proceed to the next stage in the Islamization process.
This process is exacerbated by Western politics of denial and ignorance. Within the last years in the US, the word “Jihad” has been expunged from the governmental branches lexicon. What is more painful and disastrous is that “Jihad” is wrongly translated as the inner struggle of the Muslim believer. This is the fruit of the fraud Islamic propagation. Jihād and Mujahādah come from the third Arabic conjugation, and they mean war, fight and struggle in the battleground. Indeed, ignorance, stupidity, and naïve perceptions are the cause to the ongoing failures of Western leaders and public opinion molders to comprehend Islam and to deal with Muslim propagators. Moreover, self-censorship has reached the pick as the words, “Islamic” and “terrorism,” are forbidden to be used together. The American Administration impose the belief that Islam is a religion of peace while terrorism is related to un-Islamic groups like al-Qaeda and the Islamic Caliphate State.
Stage Three. When the critical mass is achieved and consolidation of the Islamic identity occurs, Muslims act to seek political, cultural, and religious changes in the land of the Kuffār. The tactics Muslims use in the host countries is very successful, just because it seems reasonable and understandable in the minds of the infidels. The Muslims begin with asking permission to accept or adopt small acceptable changes in humble and flattering ways; when fulfilled and in time, it goes on to requests with more determined and direct approach; then it continues with sheer demands that do not accept “no” as an answer; and it is culminated with threats and violence to consolidate the changes and make them authorizing laws. These stages are exhibited according to the responsiveness of the host society and the level of its tolerance.
In-between, Muslims buy everything they can with huge money flows from the oil-producing countries, mainly Saudi-Arabia and Qatar, with the aim of buying political influence and power. The main focus is on the academia: most of the universities have been “conquered,” by money that goes to faculties and research centers, by Muslim faculty members, and mainly by huge active mass students in the campuses with high political participation, serving as propaganda agents.
Muslim communities are encouraged to riot in violence against the host countries to demand special privileges; as if it is a retaliation to challenge Islamophobic behavior and to ruthlessly act if they were “insulted.” In this process, Muslims create a Sharī‘ah-zone areas in their neighborhoods; and apply for segregation at public places and educational institutions. This leads to further alienation from the host society, and act as a consolidation the segregation mode among the Muslims. Indeed, “no-go zones” and even demanding the indigenous inhabitants to pay the Jizyah already exist throughout Europe. Using Jihad and Da`wah strategies; requests for Halāl foods; Sharī’ah-compliant financial banking transactions; and adding of Muslim holidays (‘Id al-Fitr; ‘Id al-Adha) to public-formal calendar of the host societies, further elevate the Muslim community to become distinct and segregated.
The case of Halāl food is indicative. The Qur’anic injunction clearly states that meat slaughtered and other foods made by Jews and Christians are lawful for the Muslims (Sûrat al-Mā’idah, 5:3). So there is no need for Muslim slaughtering areas and other food demands, which proves that even the Halāl meat has become a political tool of segregation. To prove this issue, there is the Pledge of Allegiance composed for the Muslims in the United States that empowers their segregation and distinctiveness:
“As an American Muslim, I pledge allegiance to Allah and his Prophet; I respect my family and my community; and I dedicate my life to serving the cause of the truth and justice.”
This is highly important: Muslims in the United States “pledge allegiance” not to the “flag of the US of America, and to the Republic for which it stands, one nation, indivisible, with liberty and justice for all,” but “to Allah and to his Prophet,” Muhammad. They do not respect the US community and American way of life, but the community of Islam, the Ummah. And they give honor and allegiance to the truth and Justice not of the American Constitution, but of Islam and in the cause of Islam, embodied in the Sharī`ah as the highly abiding law.
In the words of Mustafa Carroll, executive director of the Dallas-Fort-Worth CAIR branch: “If we are practicing Muslims, we are above the law of the land… Islam is not the problem; Islam is the solution.” In the words of Omar Ahmad, CAIR chairman: “Islam is not in the US to be equal to any other faiths, but to become dominant. The Qur’an should be the highest authority and Islam the only religion on earth.” Sheikh Zaid Shaqir, Muslim Chaplain of Yale University, has put it: “Muslims cannot accept the legitimacy of the secular system of the United States. It is against the orders and ordinances of Allah… and must be abolished.” Sheikh Yusuf al-Qaradawi has reiterated this idea: “Islam will return to Europe and the US by Da‘wah and not by Jihad, and the Europeans will convert to Islam, and disseminate Islam, and the entire world becomes Muslim.”
Out of 1.5 billion Muslims, approximately 400 million live as religious minorities in infidel states. In the absence of Islamic central authority, power should be put in the hands of the Muslim scholars to govern instead. The President of the Sharī`ah Council of Britain has declared: “In the absence of Islamic Court in any country where Muslims are in a minority and the state does not recognize Islamic Law, Muslims are required to form a board of Islamic jurists to judge in the personal matters relating to Sharia. Its decisions will be binding on all Muslims living as a minority community.”
In Britain it is more apparent as there are also Islamic courts that rule according to the Sharī‘ah in eighty-five judicial provinces. A research done by Colin Dye in September 2007, gives practical examples of how Muslims have implemented the principles of Islam’s judiciary system in the conquest of the United Kingdom, with the gradual progression toward the establishment of an Islamic supremacy.
This is a strategy to get the host society accustomed to Islamic way of life, mosques, holidays, dress, and food. Any action to suppress these demands is decried as religious discrimination, condemned as racism, and entails violent reactions of mob disturbances and riots in the streets and death threats. This is a winning strategy, as it targets at the heart of Western political traumas of colonialism (Europe) and of racism (US), and causes the free world to apologize and to subdue. Add to all these multiculturalism and political correctness, the two Western disastrous distorted inventions that enable Arab-Islamic strategy of Hijrah to succeed in Dār al-Kufr.
Stage Four. Expansionist politics starts when many Islamic local enclaves begin to merge as to create larger and powerful territorial frameworks. These enclaves spread like a virus in the body, occupying more and more organs with the aim to control the entire body by replacing it and adopting a new system.
Formally, it starts by using the Islamic pillar of Zakāt to donate for the cause of Islam. Donations are targeted to the needy of the Islamic communities (never to Infidels. Contrary to Islamic propagation, it is only for the Muslim community and not allowed to be given to infidels! That is why when natural disasters occur around the world, one does not find the rich Muslim states on the list of assistance. The call from the Imāms is culminated by the direct act of the Muslim youths, exactly the third generation, to volunteer and fight in Arab-Muslim states, like Afghanistan, Pakistan, Iraq, Chechnya; fighting against imperialism (Isti‘mār) and reaction (Raj‘īyah), and fighting against Taghût, Muslim regimes that are not ruled according to the Sharī‘ah. It is however allowed to endow Zakāt money with the purpose to bringing nations to Islam, like Mali, Niger, and Nigeria; and to assist the fighters against Christian states like Kenya and Ethiopia. In the words of Samuel Huntington, the Islamic civilization is in confrontation with all other world civilizations, and “the borders of Arabia are borders of blood.”
This process has largely become evident when local young Muslims even indigenous converted to Islam, like in Germany, Britain and Sweden travel to fight the Islamic cause in the Middle East. For example, hundreds of Europeans and thousands of other Sunni Muslims have made Syria the land of Jihad. European security chiefs see the flow of extremists to and from Syria as their top terrorist threat. More American, European, and African Muslims are joining the Jihad in Syria and fight against the Syrian regime. Syria has become a magnet for Jihadists. “Demolishing “the New Jāhiliyah” and “the New Crusaderism” has become the item slogans.
This expansionist process sets out and expands like a virus, when the local Ummah-communities enclaves are integrated together to create a larger and stronger territories, challenging the basic well-being of the host-nations. It reveals the Islamic strategy of world occupation in phased processes. On May 22nd 1991, the Muslim Brotherhood organization in the United States has issued a memorandum on “the strategic goal for the group In North America.” The first article set the motion: The general strategic goal of the Group in America which was approved by Majlis al-Shûra and the Organizational Conference for the year  is enablement of Islam in North America, meaning: establishing an effective and a stable Islamic Movement led by the Muslim Brotherhood which adopts Muslims’ causes domestically and globally, and which works to expand the observant Muslim base, aims at unifying and directing Muslims’ efforts, presents Islam as a civilization alternative, and supports the global Islamic State wherever it is.
It is important to understand: these stages are not organized according to place, time and space, rather the opportunity and the vacuum doctrine, it depends very much on the reaction or lack of it of the Infidels. Moreover, when operated, the amount or intensity depend again on the infidels. There is not one brain behind this all-around- the-world onslaught. There are many groups, organization and movements working independently, even against one another. They use different tactics and means, but they all work for the same objectives: the victory of Islam as a political religion.
Africa Loses Billions of Dollars Due to Child Marriage
Child marriage will cost African countries tens of billions of dollars in lost earnings and human capital, says a new World Bank report launched ahead of the African Union Commission’s second African Girls Summit on Ending Child Marriage taking place in Ghana this week.
According to Educating Girls and Ending Child Marriage: A Priority for Africa report, more than three million (or one third of) girls in Sub-Saharan Africa marry before their 18th birthday each year. Today, the region has the highest prevalence of child marriage in the world. Child brides are much more likely to drop out of school and complete fewer years of education than their peers who marry later. They are also more likely to have children at a young age, which affects their health as well as the education and health of their children.
While many African countries have achieved gender parity in primary education, the report notes that girls lag behind boys at the secondary level. In Sub-Saharan Africa, seven out of 10 girls complete primary education, but only four out of 10 complete lower secondary school.
On average, women who have a secondary education are more likely to work and they earn twice as much as those with no education. Estimates for 12 countries—which account for half of the African continent’s population—suggest that through its impact on girls’ education, child marriage is costing these countries $63 billion in lost earnings and human capital wealth.
“Primary education for girls is simply not sufficient. Girls reap the biggest benefits of education when they are able to complete secondary school, but we know that girls very often don’t stay in school if they marry early,” said Quentin Wodon, Lead Economist at the World Bank and principal author of the report.
Child marriage also leads to high fertility rates and population growth, the report notes. If child marriage were ended today, lower population growth would lead to higher standards of living, especially for the poorest.
The report confirms that keeping girls in school is one of the best ways to avoid child marriage. Each year of secondary education reduces the likelihood of marrying as a child before the age of 18 by five percentage points or more.
The report also documents the impact of child marriage and girls’ education on more than three dozen other development outcomes. For example, child marriage leads to higher risk of intimate partner violence, and lower decision-making in the household. Child marriage also affects the well-being of the children of young mothers, including higher risks of mortality and stunting (malnutrition) for children below the age of five.
Educating girls and promoting gender equality is part of a holistic effort at the World Bank, which includes financing and analytical work to keep girls in school, prevent child marriage, improve access to reproductive health services, and strengthen skills and job opportunities for adolescent girls and young women.
* Burkina Faso, Democratic Republic of Congo, Egypt, Ethiopia, Malawi, Mali, Mozambique, Niger, Nigeria, Republic of Congo, Uganda, and Zambia.
Why Education? How education changed my life
I have a story to tell the world about the importance of education. I was born in a remote village in Madhupurupazilla, under Tangail district, Bangladesh. My parents were illiterate. Unfortunately due to some maternal related complexities, my mother died in 1988 when I was one and half or two hears old. I don’t know exactly. Even, I don’t know my actual birth of date and year. And that’s a common picture for us who born in an illiterate family. Since my mother died at an early age, I had to see the pains of hunger, poverty, malnutrition, health challenges and so forth. I still remember that almost every night, I had to sleep without any food. Sometimes, whole day, I had no food. I still remember that, one day, I and my sister were begging for some food to eat in 1993 or 94. So, that was my life story.
I had no shelter to go except my grandmother’s house. And they were also poor. So, it was really a tragic life for me. I never thought that I will ever have the privilege to have access to education. Who even do not know about from where his next meal will come, where he will go for shelter, access to education is really a dream to him. So, education was a luxury to me. After moving here and there for food and shelter almost five or six years, at last, my grandmother’s house became my shelter. I started to going to school. My life started changing because of the touch of education. I started to teach when I was in Grade five student. My first salary was BDT 20. I continued teaching as house tutor till 2012.
In October 2000, another tragic incident happened in my life. My father committed suicide. I became a full orphan. I was in Grade IX then, was studying in science group at Pakutia Public High School, Ghatail. My father’s suicide shocked me very much. I did not continue study that year. Then, I dropped one year. Next year, in 2001, I changed my school, and got admitted in Class Nine at Madhupur Shahid Smrity High School to have better education. Since the school was far away from my grandmother’s house, I had to shift to Madhupur. But where will I go? Fortunately, I got a lodging opportunity there. I had to teach two children of my lodging master, I had to go for bazar regularly, and to do other household chores on a regular basis. In return, they provided me a room to stay and three time meals. In addition, to pay my tuition fees, I had to go for other tuitions. Life goes on.
In fact, at any cost, I wanted to continue study. But, I don’t know, why? Indeed, I had no guardian who can realize me the importance of education. From my inner side, education touched me and I wanted to study at anyhow. Sometimes, I worked as a day labourer to continue my studies. Even, I remember, in 2004, after appearing my S.S.C. exam, I went to pull rickshaw in Dhaka city because I had extreme zeal to continue my education. And for the grace of Almighty ALLAH, I continued my studies.
In 2006, after appearing HSC exam, I came Dhaka with BDT 1000. When, I was not able to pay my food charge at mess, I decided to sell one of my kidneys. Then, I found tuition at Shahbagh. I was residing in Dhaka Sukrabad. Very often, I went for tuition by walking since I had no bus fare. I still remember those days.
Then, for the grace of ALLAH, I got admitted in Dhaka University in International Relations Department in 2006-2007 academic sessions. Since it’s a public university, I had to pay very poor fees to continue my studies at University. I passed honour’s in 2011 and Masters in 2012 in International Relations from the University of Dhaka. I am sincerely grateful to the people of my country who bearded my all educational expenses. I am deeply thankful to all of my teachers who taught me to shape myself. Especially, I am sincerely grateful to Professor Dr.Delwar Hossain at the Department of International Relations at Dhaka University who extended his generous hand during my difficulties, who showed me new ways to life, facilitated to increase my thirst for knowledge through showing the path of knowledge.
After appearing my Masters exam, I secured the first position from Bangladesh in the MA admission entrance test examination of South Asian University, New Delhi in 2012. Then, I moved to Delhi in 14 August in 2012 to pursue my second Master’s in International Relations at South Asian University. I continued my search for knowledge. The SAARC-India Silver Jubilee Scholarship was imperative to continue my education at SAU. My teachers at SAU helped me to create a new horizon of knowledge. After successfully completing second Masters in 2014, I joined at the University of Rajshahi in 30 November, 2014 as a founder lecturer in International Relations. That opened a new chapter in my life. I learned lots of things from the founder chairman of the Department, Professor Dr. Md. Abul Kashem and from my colleagues and students.
During teaching at Rajshahi University, I was selected as one of the 18 scholars around the world at Study of the US Institute for Scholars on US Foreign Policy Program, funded by the US State Department, hosted by the Bard College, New York for 44 days. It was a great learning opportunity for me. It provided me an international exposure and opened my eyes for the vast world of knowledge.
I continued to read, teach, and write. I even taught 8 courses at undergraduate level in 2017. Then, I moved to Delhi again at SAU, my intellectual home to pursue PhD in International Relations in July 2018. Since my childhood, I just wanted to study irrespective of challenges, and my ALLAH has fulfilled my dream. Now, I am a doctoral student. Sometimes, I even, cannot believe myself that I am a PhD scholar today.
Why am I telling all of these? The point is that it’s all about education. Education changed my life. But still coming in this 21st century, tens of thousands are out of access to education. It is quite ironic that the states of the world spend billions of dollars or armaments than education. This world politics do not work for the tens of thousands voiceless, marginal people in the world. Thus, it’s time to change the world politics for the benefits of people in the world than the state.
In fact, to change the world, we need education. To interpret the world, we need education. So, access to education is a basic human right which needs to be ensured. In this case, only our state cannot do that. Today, non-state actors’ play important role in every dimension in our society from politics to economics. Thus, alongside the government, individuals, groups, academics, scholars, writers, organizations, all need to come forward to ensure access to quality education to everyone to make a better, peaceful world. Can’t we make it?
Hunger and obesity in Latin America and the Caribbean compounded by inequality
For the third consecutive year, the number of those chronically hungry has increased in Latin America and the Caribbean, while 250 million – 60 percent of the regional population – are obese or overweight, representing the biggest threat to nutritional health, said the UN Food and Agriculture Organization (FAO) on Wednesday.
Speaking at the launch of the 2018 Panorama of Food and Nutrition Security report in Santiago, Chile, FAO’s Regional Representative, Julio Berdegue said it was an “appalling” threat to health overall, affecting women and indigenous groups the most.
The Panorama, published annually by FAO, the Pan American Health Organization (PAHO), the United Nations Children’s Fund (UNICEF), and the World Food Programme (WFP), explores strategies to halt the health threats posed by hunger and malnutrition in Latin America and the Caribbean.
According to the report, hunger, malnutrition, lack of micronutrients, and obesity largely affect lower income families, women, indigenous communities, Afro-descendants and rural families.
Principle causes of malnutrition amongst the most vulnerable, can be traced back to changes the food systems have experienced in the region, from production to consumption. With a greater strain on the demand for nutrient-rich food like milk and meats, many resort to less costly options which are often higher in fat, sugar and salt.
“Obesity is growing uncontrollably,” Mr. Berdegue said.
Maria Cristina Perceval, who serves at the regional director for UNICEF in the region, said stunting correlates closely to inequality and poverty levels, and being chronically overweight “is also increasingly affecting the poorest children,” highlighting that lower income families have unequal access to healthy diets.
Obesity has become the greatest threat to Latin America and the Caribbean when it comes to nutritional health conditions. Nearly one in four adults are obese and more than seven percent of children below the age of five are overweight—higher than the global average of 5.6 percent.
To address the exacerbation of hunger and obesity, a “multispectoral approach is needed,” Director of PAHO/WHO, Carissa Etienne said, adding that the solution requires addressing social factors just as well as water quality and access to health services.
In response to growing malnutrition, partner authors on the report call on countries to implement public policies that combat inequality while promoting health and sustainable food systems.
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