
Tanzania leads the fight to end maternal deaths
Tanzania has made great progress in saving the lives of mothers. In just seven years, the country's maternal mortality rate has been
This is not only a national achievement; it is a model for Africa, and a signal to the world that change is possible and long overdue.
At the 78th World Health Assembly, which concluded earlier this week, health officials and world leaders
When the Jiongeze Tuwavushe Salama
Access to Comprehensive Emergency Obstetric and Newborn Care (CEmONC) has been expanded by increasing facilities from just 115 to over 566, ensuring that more than 90% of Tanzanians live within five kilometers of a health facility. The referral system has been significantly strengthened through technology-driven initiatives such as the m-mama emergency transportation programme and the Safer Births Bundle of Care (SBBC).
In recent years, more than 20,000 new health professionals have been employed and health facilities have been equipped with ambulances and digital innovations, including artificial intelligence-supported maternal death reviews and real-time telemedicine solutions. These innovations, from WhatsApp triage groups to Project ECHO's virtual consultations, have already saved hundreds of women's lives.
But the foundation of this success has not been technology alone, it has been political will. Maternal health has been prioritised in every national development plan. Work with
Other African countries are taking note. Earlier this year, Tanzania hosted delegates from 16 nations under the Africa Centre for Disease Control and Prevention to study the country's approach. Through the Collaborative Advocacy Action Plan
Yet more must be done, and fast. Across sub-Saharan Africa, maternal deaths remain common. Many women still give birth too far from help, without skilled care and without access to basic medicines or transport. These are solvable problems.
As we look toward 2030, I call on fellow leaders to prioritise women's health not as a statistic to improve, but as a moral imperative. Adopt national campaigns that place maternal mortality at the heart of health reform. Invest in infrastructure, workforce and digital solutions that work for people, not just institutions. Share knowledge. Measure outcomes. And above all, treat every maternal death as an unacceptable loss.
Tanzania stands ready to support those ready to act. It can offer technical assistance and the insights gathered. Together, we can ensure that no woman dies while giving life in Africa and anywhere in the world.
Dr Samia Suluhu Hassan is the President of Tanzania.
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Mail & Guardian
2 days ago
- Mail & Guardian
In a therapy session with my African father
Emotional growth: Through social media, films, podcasts and online forums, we are exposed daily to alternative models of parenting from around the world. I recently had a candid conversation with my physiotherapist, Mokgadi Mohale, a University of Cape Town graduate with a flourishing practice in Auckland Park, Johannesburg. I regularly consult Mokgadi, not just for her physiotherapy expertise, but also for the warmth she brings into every session. On one particular visit, I asked her where her kindness came from. What began as a casual exchange soon evolved into a thoughtful exploration of our shared experiences growing up in African households — particularly on the theme of parenting and, more specifically, the deep-rooted aversion many African parents have to apologising to their children. An important issue that requires public engagement because of its mental health implications for the vast majority of African youths. This issue is one that resonates across many African homes. Among adults who reflect on their upbringing, one recurring theme is the difficulty, or near impossibility, of receiving an apology from their parents, even when it is clear that a wrong was committed. Many carry a quiet frustration, often expressing how they felt misunderstood, neglected, or even emotionally abandoned, during their formative years. For some, the complaint centres on discipline. They were harshly punished for minor infractions or treated with a level of severity that, in hindsight, feels excessive. For others, the issue is emotional absence. Many recall fathers who were physically present in the home but emotionally and psychologically distant, or who were frequently absent altogether due to work commitments. Stories abound of fathers missing birthdays, school plays, sporting events and the simple moments that mattered in the life of a vulnerable child. In each of these narratives lies a common thread — a yearning for presence, recognition and, ultimately, an apology. This emotional distance has created long-term tension in the relationships between adult children and their fathers. Some individuals trace their struggles with mental health or their difficulty forming healthy relationships back to this paternal absence. Others suggest that, paradoxically, this absence forced them to grow up quickly and become resilient. By being denied childhood comforts, they argue, they were shaped into strong, self-sufficient adults. But even this silver lining does not erase the psychological wounds carried by many. Mokgadi and I reflected on how these experiences are not isolated to South Africa or Nigeria, where we respectively come from. Rather, they span various African contexts, revealing a pattern of generational disconnect and emotional misalignment. I want to argue here that therapy, especially intergenerational therapy, can play a vital role in repairing these broken relationships. But before rushing to clinical interventions, it is crucial to understand why this aversion to apologising exists in the first place. I suggest that one overlooked explanation lies in the conflict between two different social worlds — one shaped by tradition (the generation of our parents) and the other influenced by modernity and globalisation through technological transfer (our generation). This tension is rarely acknowledged in discussions about African parenting. Let me explain. When African parents, especially fathers, are challenged about their emotional absence or refusal to apologise, a common defence is that they were simply doing what they had to do, working long hours to provide for their families. Their love, they argue, was demonstrated through sacrifice, not through affection or verbal affirmation. In their minds, the long days and sleepless nights were not neglectful, but deeply loving. The priority was to secure opportunities they never had, to ensure their children would have better futures. And, indeed, many of us owe our educational and professional accomplishments to their tireless labour. But this rationale overlooks a deeper issue. While our parents' love was shaped by sacrifice and survival, we, brought up in a different time and under different cultural influences, measure love differently. We expect emotional availability, verbal affirmation and, crucially, accountability through apology when harm is done. This disconnect of generational emotional accountability should not be understood at face value; it is a disconnect that is embedded in technological transfer. What do I mean? Unlike our parents, we are children of the digital age. We are tech-savvy, globally connected and culturally hybrid. Through social media, films, podcasts and online forums, we are exposed daily to alternative models of parenting from around the world. We see parents who not only attend their children's milestones but also apologise when they make mistakes, express love openly and prioritise emotional intelligence. These globalised perspectives have reshaped our expectations. We unconsciously internalise these new values and apply them as moral standards when judging our own parents, often forgetting that they were brought up in entirely different socio-cultural contexts, with fewer opportunities for exposure and reflection. Many of our parents currently do not engage with digital technologies the way we do. They rarely watch international content and their emotional vocabularies were formed in a world where parental authority was absolute and seldom questioned. This mismatch in cultural reference points creates conflict. We expect our parents to understand, and meet, modern emotional standards, even though they were never socialised into them. We judge them according to our own globally influenced frameworks, often without acknowledging that their worldview was forged in a time and place where vulnerability was seen as weakness and apologies from elders were culturally unthinkable. As a scholar of technology and philosophy, I teach post-phenomenology, a school of thought that examines how technologies shape human experience, including moral behaviour. One key insight from post-phenomenology is that technology is never value-neutral. When a technology, such as digital media, is transferred from one culture to another, it brings with it new values, norms and expectations. These can disrupt existing traditions and reshape how people relate to one another, often without conscious awareness. Thus, digital technology has not only connected us to the world; it has transformed how we perceive ourselves, our parents and the moral expectations we place on them. Our use of technology has expanded our emotional lexicon, giving us access to ideas and values our parents were never exposed to. But this expansion has also widened the emotional gap between generations. To be clear, I am not suggesting we excuse or downplay the harm caused by parental neglect or emotional absence. Nor am I saying every African parent who refuses to apologise does so out of cultural duty. Abuse, in any form, must be addressed directly. However, for many of us, the tension with our parents is not about abuse, but about emotional misalignment. It is about differing moral vocabularies, shaped by different life experiences. If we are to heal these rifts, through therapy or otherwise, we must first acknowledge the different social worlds that we and our parents inhabit. We must approach these conversations not just with pain and accusation, but with critical understanding. Therapy becomes more effective when it is not only a space for venting grievances, but also for cultivating empathy across generational and cultural lines. In this way, I hope this reflection can encourage a more thoughtful and compassionate dialogue between African children and their parents. We can hold them accountable while also recognising the limits of their social conditioning. Perhaps, with time and patience, we can bridge the divide, not only through therapy but through mutual recognition of the complex histories that shape our ways of loving, hurting and healing. Edmund Terem Ugar teaches philosophy and the philosophy of modern technology at the University of Johannesburg and North-West University.


Mail & Guardian
5 days ago
- Mail & Guardian
The warning labels that could be coming for your crisps
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The Herald
5 days ago
- The Herald
No discussions with ZHRC about Zimbabweans denied access to healthcare services: public protector
The public protector's office has clarified it has not received complaints lodged by the Zimbabwe Human Rights Commission (ZHRC) regarding the denial of Zimbabwean nationals' access to healthcare services in South Africa. There has been a growing trend of advocacy groups such as Operation Dudula blocking illegal foreigners from receiving medical care. The small fringe group has been protesting outside clinics and hospitals, checking patients' nationalities and turning away non-South Africans. In a recent interview with Newzroom Afrika, ZHRC chairperson Jessie Majome said she had a conversation with public protector Kholeka Gcaleka about how the two countries can resolve the issue. 'This is not a new conversation. In September 2024 Gcaleka hosted the ZHRC for a benchmarking and learning visit,' Majome said. 'During the visit we agreed we want to come together and devise ways to come up with lasting solutions to ensure all human beings enjoy their rights freely.' The public protector's office said it did host the ZHRC delegation last year and no discussions were held about Zimbabweans being denied access to healthcare services in South Africa. 'The visit covered several issues commonly shared between institutions with a similar mandate, including but not limited to best practices within the environment, corruption and challenges relating to service delivery in the two countries, among those being healthcare systems,' the public protector's office said. 'Consequently, and on the request of the ZHRC, on October 14 the public protector of South Africa shared documents with the ZHRC that would assist to strengthen the ZHRC's institutional capacity to investigate malfeasance in its own country. At no point did the discussions then, or recently, focus on the denial of Zimbabwean nationals' access to healthcare services in South Africa. 'We are therefore surprised by reports in the media about discussions, which purportedly occurred recently, and were centred around matters relating to Zimbabwean nationals being denied access to healthcare services in South Africa, neither do we have record of a complaint of that kind.' TimesLIVE