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Emanuel L. Paparella, Ph.D.

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Whatever Happened to the Former Love of Ideas? – Positivism vs. the Humanities in the 21st Century: Brain vs. Mind – one should ask…

When I was still in college in the mid-sixties books and ideas were considered very serious things, something to be passionate about; a sort of higher form of existence residing in the Platonic world of the intelligible. Dialogues and debates on ideas were considered a sine qua non of an education worth its salt. And this was true not only for philosophy majors, such as myself, but also for those liberal arts students  who majored in  history or the arts, or literature. Hermeneutics, or the interpretation of fiction, poetry, history and philosophy was not a mere tool useful for analytical procedures but, more importantly, it testified to one’s moral view of the world. Which is to say, ideas mattered. They mattered a lot. They had power over one’s life. They determined one’s intellectual and spiritual destiny. In some strange way one became the books one read.
Those ideas were found not only in the canon of philosophy from Plato to Heidegger, but in great novelists such as Tolstoy, Dostoyevsky, Conrad, Lawrence, Mann, Kafka, Gide, Camus, Orwell, or the poetry of Homer, Dante, Shakespeare, Goethe, Coleridge, Eliot. Philosophy and Literature was in fact understood to underpin all great historical epochs.

This leads to the question: which are the great philosophical ideas that still exert great influence and inspire the current artists? I for one would be hard put to answer the question. Obviously there has been a decline in the appreciation for the grand philosophical and aesthetic credos of the past. It began with the unmooring of metaphysics from philosophy by language philosophers. Then came the Annales’ school of historical thinking (Bloch and Febvre come to mind) which asserted that it was not world-historical individuals who shaped events (as Hegel and Emerson believed), but merely economic, social, geographical factors. They, and only they determined events and the fate of nations and people. This was positivism applied to history. There were more subtle forces at work within history, beyond the wars and revolutions instigated by emperors and generals. They could be extrapolated from the available historical data. This led to deconstruction which elevates the social-semiotic conditions of language over the authors who transformed them into literary art. Enter Barthes, Derrida, Foucault, Kristeva who insisted that one had to pay attention to what was previously beyond our notice. One did that by phenomenology which looks at what is in front of our noses.

Warhol brought the Campbell soup, or the obvious, to our attention. The banal, the ordinary, the popular became the focus of aesthetic expression. The interest was not so much in art but in the conceit that anything at all could be art. With this went the expulsion of all those ideas that were formerly part of the humanistic canon to create meaning in verbal, plastic and aural mediums. The task now was to unmask Western civilization’s hidden agenda and its doctrinal attitudes and assumptions about art, sex and race as embedded in linguistic and social codes. For those critics, the Enlightenment has generated ideas about the world that were simply naive about their own implications. Enter Barth with his “Death of the Author” and Foucault with his idea that man is nothing but the invention of the Enlightenment, while Paul de Man at Yale university argued that there is no such thing as the human. All this made for some unruly times in the humanities and produced eventually the end of ideas as still alive in mid twentieth century. There are presently no schools of thought in the humanities. One can indeed still study the tenets of the Frankfurt school and the Prague school and study the works of the neo-Marxists (such as Althusser, Lacan, Deleuze, Lyotard, Marcuse) or the deconstructionist writings of Derrida and de Man but the enthusiasm for ideas and the intellectual energy it generated is gone. It only exists as historical memory. This debunking movement went by the name of post-modern and it was essentially an anti-humanistic stance, even if it arose from within the humanities.

Literature nowadays is often taught without any longer drawing attention to form, imagery, character, metaphor, genre and the relationship between books and society. What has happened is that post-modernism has opened the humanities to the sciences, particularly neuroscience which pretends to explain how we think and express ourselves and affirms that the stuff of consciousness is nothing but a byproduct of the brain’s activity. To understand anything, and indeed everything, all that one needs to do is to map the electrochemical impulses that shoot between our neurons. Reduced to those terms, every academic discipline becomes a neuro-discipline. We are back to phrenology which we thought had been superseded. This includes ethics, aesthetics, theology, literature, you name it. All this leads to the crucial question: if all behavior has an electrochemical component, then in what sense—psychological, legal, moral–is an individual responsible for his actions? If the structures of the brain structures the person, in what sense we can say that there is such a thing as free will? In other words, is a person reducible to his or her physiological components? Is this not sheer reductionism or worse, a literally “mind-less” neuroscience?

What those not trained in philosophy or the humanities fail to perceive is that the focus has subtly changed from the meaning and the interpretation of ideas to the means (the MRI and the brain scan) by which they’re produced. Hence the classical questions that have always intrigued us: What is justice? What is the good life? What is morally valid? What is free will,” have taken a back seat to the biases embedded in our neural circuitry.
Many misguided academic humanists believe that there is no better way for the humanities and liberal arts to save themselves from oblivion than to borrow liberally from the sciences. They claim that the more “scientific” the approach to the arts, the more seriously they are regarded. Several universities now have so called neuroscience centers with specialties in humanities hybrids. The message is this: cognition is literally the tissue that connects all sorts of humanistic endeavors.

And yet there are dissenting voices such as that of Thomas Nagel’s controversial book Mind and Cosmos wherein Nagel has the courage to question the neo-Darwinian belief that consciousness, like any aspect of adaptability, is evolutionary in nature. To the contrary, Nagel affirms that it is highly implausible that life as we know it is the result of a sequence of physical accidents together with the mechanism of natural selection. Rather, he believes in a teleological universe with nature predisposed to give rise to consciousness, given that no mechanistic explanation seems commensurate with the miracle of subjective experience and the ability to reason. Bit his, alas, is the voice crying in the desert.
To be sure, other scientists have hypothesized that human life is inevitable and that biochemistry is wired into the universe. Stuart Kauffman, for one, believes that all molecules must sooner or later catalyze themselves in self-sustaining reactions or “autocatalytic networks,” crossing the boundary between inanimate and animate. But the more common view among academic scientists is that evolution has no direction, no goals, no set outcomes; our preferences and bias are due to our oversized brains. There are precious few professors who today continue to defend objective values. The zeal for ideas is fast declining. What deeply concerned intellectuals two or three decades ago is now considered anachronistic. Where are today’s Paul de Man, Edward Said, Harold Bloom, Hilton Kramer, Isahia Berlin, Susan Sontag, Annah Arendt? Nowhere to be found I am afraid. The liberal arts is no longer where the action is. In 2010 only 7.6 of bachelor’s degrees were in the humanities. The ideas that engage us and seem essential today are primarily scientific.

The passionate issues that galvanized intellectuals thirty or forty years ago seem now far removed from our daily lives. Those ideas engendered by the Enlightenment as regards epistemology, government, aesthetics, alas, no longer engage our best minds, except when we speak of the brain or the meaning of consciousness. We seem to have lost the appetite for locating hidden modalities in art and literature as metaphysics too continues to decline in academic worth and estimation. Will somebody arrive on the scene with the transformative power of a Descartes, Vico, Newton, Darwin, Marx, Freud, Kant, Wittengestein, Kuhn or Derrida? As the song goes “the answer my friend is blowing in the wind.”
 
There seems to be at work in the humanities nowadays a troubling skepticism, almost a desperation of not being on the right track, of not being able to go anywhere. That in turn leads many humanists to rely on the old-fashioned methods of hard data and the empirical certainty of scientific research. Yet the questions of art, beauty, ethics, our innate capacity for wonder at existence, persist. The question “why is there something rather than nothing” still fascinates a few traditional philosophers. Perhaps it lies in our very genes and will never be suppressed. But overall, for the moment we have yielded those philosophical questions to biological and cognitive science and we have thereby achieved a certain amount of peace. Intellectuals no longer indignantly reach for their pens to debunk materialism and positivism, but it is a pseudo-peace, it is the peace of the cemetery and quite desperation. It is a peace which has put too much trust (or faith if you will) in the human brain, and in doing so it may have given up on the idea that only the mind, and not the brain, will some day be able to fathom the human condition.
How do I know that the neo-positivists of the 21st century are on the wrong track and just as misguided as those of the 19th and 20th century? It is actually quite simple: whenever I inquire of a neurosurgeon if he believes that ideas exist and cannot be denied as existing, the answer is always a resounding yes. But whenever I follow-up and ask if he has ever seen ideas floating around some place in the brain when he operates on it, or reflected in his brain scanner, a perplexed look seems to appear and there is usually no answer to the question. At best one gets an ambiguous: “give us some more time and eventually we’ll find them.” My reply to that statement is: good luck!

Professor Paparella has earned a Ph.D. in Italian Humanism, with a dissertation on the philosopher of history Giambattista Vico, from Yale University. He is a scholar interested in current relevant philosophical, political and cultural issues; the author of numerous essays and books on the EU cultural identity among which A New Europe in search of its Soul, and Europa: An Idea and a Journey. Presently he teaches philosophy and humanities at Barry University, Miami, Florida. He is a prolific writer and has written hundreds of essays for both traditional academic and on-line magazines among which Metanexus and Ovi. One of his current works in progress is a book dealing with the issue of cultural identity within the phenomenon of “the neo-immigrant” exhibited by an international global economy strong on positivism and utilitarianism and weak on humanism and ideals.

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New Social Compact

Women ‘far from having an equal voice to men’- UN Study

MD Staff

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Women in Pakistan learn computing skills © World Bank/Visual News Associate

The COVID-19 pandemic is “interrupting efforts” to achieve gender equality and threatening to “reverse hard-won gains” over the past decades, a senior UN official said on Tuesday.

Introducing the 2020 edition of The World’s Women: Trends and Statistics, Liu Zhenmin, chief of the UN’s economic and social affairs department (DESA), said that over the last two decades, “attitudes of discrimination are slowly changing” and women’s lives have improved with regard to education, early marriage, childbearing and maternal mortality, all while progress has stagnated in other areas.

“Women are far from having an equal voice to men”, spelled out the DESA chief. “And, in every region of the world, women are still subjected to various forms of violence and harmful practices”. 

Beijing still pending 

Overall, progress continues to fall far short of what Member States committed themselves to, at the 1995 Fourth World Conference on Women.

“Twenty-five years since the adoption of the Beijing Declaration and Platform for Action, progress towards equal power and equal rights for women remains elusive”, said UN Secretary-General António Guterres
“No country has achieved gender equality”.

To effectively measure progress in that regard, reliable, timely and disaggregated, data are critically needed and closing data gaps requires regular collection and use of gender statistics. 

Pushing a boulder uphill

Mr. Liu pointed out that while the coronavirus pandemic is having “devastating social and economic impacts” across the world, women are fighting “on the front lines…in healthcare settings, in home care, in the family and in the public sphere”.

With less internet access, particularly in developing regions, women also face difficulties maintaining valuable personal connections and carrying on day-to-day activities during lockdowns. 

“Many may also have been trapped in unsafe environments…and at risk of experiencing intimate partner violence”, Mr. Liu stated.

Moreover, he pointed out that women face reduced access to sexual and reproductive health services; and need more time to care for the elderly, sick and children, including home-based education; adding that they are also at higher risk of infection than men in the workplace.

Glass ceiling intact

In terms of power and decision making, World’s Women 2020 revealed that last year, women held only 28 per cent of managerial positions globally – almost the same proportion as in 1995.

And only 18 per cent of enterprises surveyed had a female Chief Executive Officer in 2020. 

Among Fortune 500 corporate rankings, only 7.4 per cent, or 37 CEOs, were women.

In political life, while women’s representation in parliaments worldwide has more than doubled globally, it has yet to cross the 25 per cent barrier of seats and although representation among cabinet ministers has quadrupled over the last 25 years, it remains at 22 per cent, well below parity.

Call to action

Mr. Liu called on all countries to “accelerate efforts” in empowering women and girls, towards improving data gaps in covering key gender topics. 

“Timeliness and comparability of data over time and across countries, need to be improved, and data disaggregation and dissemination by age, sex, location and other key variables, need to become a priority in order to fully measure and address intersecting inequalities, respond to crises, and ensure gender equality by 2030”, he upheld. 

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New Social Compact

Of Here and Now: Pandemic and Society in 2020

Edna dos Santos-Duisenberg

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Photo by E. Dos Santos-Duisenberg : Labirinto de David, Búzios, Rio de Janeiro, Brazil

After a century, the world population faced a new pandemic that fast spread globally, affecting individuals both physically and mentally. Covid-19 started in late 2019 in Asia, spreading so fast that despite the global connectivity and highly sophisticated information technology and communication systems, the interconnected society of the 21st century was incapable to fast react in order to avoid contagion and prevent the worst. Gradually, the pandemic is making a tour around the globe contaminating citizens even in rural communities from all continents. Worldwide, there have been 32 million confirmed cases with over 1 million deaths during the first 9 months of this year[1].

From this universal pandemic we learned that the interdependent globalized world of 2020 is connected but not synchronized – or as earlier in crisis, prof. Anis H. Bajrektarevic well-noted ‘world on autopilot’[2]. All scientific, technological and digital knowledge accumulated over centuries remains inept to protect our civilization from an invisible virus that, ironically, can be eliminated with just soap and water. Obviously, the magnitude and the economic, social and cultural impact of this pandemic took humanity by surprise.

Society was already undergoing a deep process of transformation on all fronts. Debates were focused on the fragility of democracy, climate change and sustainability, inequality and inclusion, gender and race, social media and fake news, virtual payments and crypto currencies, artificial intelligence and blockchain. Science, knowledge and technology were advancing at a fast rate in all fieldsincluding genetics, neuroscience and biotechnology. Nevertheless, health-care was not a top priority for public investments or national budgets. Yet, with the eruption of the pandemic, priorities had to be immediately revisited.  A human-centred and inclusive approach became imperative in every corner of the planet. Incontestably, the 2020s is bringing irreversible disruptions.

Lockdown measures and social isolation deprived individuals of free movements, restricting social gatherings and citizen’s mobility. The home-office dismantled solid organizational structures of daily work conviviality. Closure of schools prevented children from accessing formal in-person education, creating a childcare crisis for working parents.  Crowded metropolis became empty urban centres, no shopping, no restaurants and no city life. Cultural festivities and spaces such as theatres, cinemas, and museums had their activities suspended leaving artists, cultural and creative professionals as well as street-vendors out of jobs. Parks and sportive centres became inactive and international tourism ceased.

Conversely, family life became the heart of social order. Parents that were extremely busy with their jobshad to juggle between work and the education of their children. People became less egocentric and started showing more empathy with the needed ones. Solidarity has been manifested in donations and collective assistance by civil society. Companies engaged with social responsibility.  Artists, cultural and creative workers were defied to work even harder at home to find new niches in the virtual domain. The confined society had to rediscover its ethical values, principles and priorities.

Free-time and leisure at present

Paradoxically, this shift in human behaviour brought us back to a theory of economics that emerged a century ago (Ruskin, 1900) “There is no wealth but life”. In this new-old context, free-time, leisure, well-being and culture are closely associated. Usually, we use our free-time to carry out activities that are not directly related to work, duties or domestic occupations. May be free-time is an illusion because only in exceptional occasions our time is completely free. Leisure, however, is a subjective concept which varies depending on the society which we belong. It is connected with our participation in cultural life, reflecting the values and characteristics of a nation. Thus, it can be considered a human right according to the UN Declaration of Human Rights (1948), and in particular the International Convention on the Economic, Social and Cultural rights (1967).

Despite some divergent definitions of leisure there is convergence around three distinctions: (i) leisure as time; (ii) leisure as activity; and (iii) leisure as a state of mind. Firstly, it is defined as the constructive use of available time. Leisure as a variety of activities includes the practice of sports or actions related to intellectual and human development like reading, painting, gardening etc. and those can be leisure for ones and work for others. Understanding leisure as a state of mind is complex since it depends on individual perceptions about concepts such as freedom, motivation, competency etc. Certain skills can be considered leisure depending on the degree of satisfaction, emotion or happiness it causes. Yet, the most important is the possibility of free will.

Time available for leisure also varies according to cultural, social and even climate considerations. The notion of time can be different in Africa, Asia, Latin America or Europe. Usually people who live in areas of hot climate enjoy outdoor activities and sports while Nordic people whose habitat is in cold weather prefer indoors socialization and hobbies like playing chess, classic music etc. Social leisure embraces communitarian happenings such as going to the beach, practicing sports in a club etc. Behavioural studies indicate the benefits of social leisure for the well-being of individuals, self-esteem and cultural identity[3].

Moments of leisure are essential in all phases of our life. During childhood and adolescence most of our time is devoted to study and sports while at adulthood our time is mostly consumed with work and family. Indeed, it is at senior age that retired people generally have extra free-time to enjoy cultural events, leisure and tourism.  Globally people are living longer and a newage structure is taking shape: the young senior (65-74 years), the middle senior (75-84 years) and the older senior as from 85 years old. According to the United Nations,[4] in 2018 for the first time in history, persons aged 65 years or over outnumbered children under age five. This partially explains the vast number of people in the group of risk requiring quarantine protection throughout the pandemic period.

Well-being and spirituality in pandemic times

During the pandemic, reflections about well-being and spirituality gained space in our minds. It is undeniable that the constraints brought about by lock-down measures and social distancing, offered us more free-time but very limited leisure options. We gained additional time to be closer to loved ones and to do things we like most at home. Enjoying family life, including eating and even cooking together became a shared pleasure and a new leisure style. Individuals had to optimize the quality of their temporarily sedentary lives.  

Global pandemics affect our collective mental health. Given the prevailing health and economic insecurity, the focus of our attention has been on well-being, strengthening friendships, expanding social network, practicing solidarity, improving self-esteem as well as reflecting on spirituality and religion. Suddenly the exuberant society of 2020 is afraid of the unknown virus and its long-term harmful consequences on day-to-day life. Well-being and happiness became the essence of achievable goals.

People are emotionally fragile in this moment of anxiety. Individuals are suffering losses that will persist long after the pandemic will be over.  Some feel stressed or depressed while others react by searching for relief in exercising, relaxation, meditation, yoga or mindfulness training. Individuals are finding new ways to overcome solitude and boost mental resilience. Current philosophical thinking (Harari, 2018) is reminding us that homo sapiens have bodies but technology is distancing us from our bodies[5].

Inspirational talks in likeminded groups have been helpful for reconnecting people dealing with an uncertain future. Social engagement and advocacy for health causes are used for promoting social change. Thus, besides upgrading healthcare systems and putting in place special measures for accelerating economic and cultural recovery, targeted governmental support will be needed to improve mental well-being and raise the overall level of satisfaction and happiness of citizens in the post-crisis.

Culture and e-learning nowadays

In a short period of time, many went from an exciting social and cultural lifestyle to a simple life. People had to assume the role of protagonists of their actions. Due to open-air limitations, free-time activities had to be less physically-intensive (no bike, tennis, jogging etc.), and more creative-oriented such as designing, playing music, writing. Much time has also been spent watching TV series, surfing the internet, viewing live music concerts, video-gaming, attending video-conferences as well as socializing in virtual chats. Equally, there are growing concerns about the ethics of consumer technology and internet addiction “time well spent” (Tristan, 2015)[6].

 A recent study[7] carried out in the UK to track digital cultural consumption during the pandemic, indicates that the median time spent daily watching TV are 4 hours, while listening to music, watching films and playing video games each day are 3 hours respectively. Understanding human behaviour, in particular youth habits can help to indicate new cultural trends and consolidate social cohesion in post-pandemic times. Moreover, policy-makers could consider engaging cultural institutions and employing artists and creatives to help facilitate a collective healing process and kick-start recovery.

It is widely recognized that the arts, culture and creative sectors were hit hard by the pandemic. Whist digital cultural and creative products for home consumption were in high demand, others tangible creative goods like arts, crafts, fashion and design products sharply contracted. Many artists and creatives had no option than to experiment on work in digital spaces, since they had to go global from home.

Despite the fact that 4.5 billion people (60% the global population) use internet[8], the availability of affordable broadband access is a pre-condition to use and benefit from the opportunities provided by digital tools. This applies to both producers and consumers of cultural and creative digital content. Currently, videos account for 80-90% of global digital data circulation, but at the same time Latin America, the Middle East and Africa together represent only around 10% of world data traffic[9]. This evidence points to digital asymmetries that are being aggravated. Creativity only is not enough to transform ideas into marketable creative goods or services if digital tools and infrastructure will not be available.

The pandemic also had a strong impact on education and learning.  Re-thinking education was already a topic on the agenda of many countries in order to respond to the realities of the jobs market in the 2020s.  Besides the need to adapt methodology and pedagogical practices, many believe it is necessary to bring an interdisciplinary and applied approach to curricula with focus on science, technology, engineering and mathematics (STEM)[10], preferably also integrating arts (STEAM). In any case, the education system has been forced to quickly adjust to remote learning. Globally over 1.2 billion children are out of the classroom in 186 countries[11]. In Latin America schools are closed and around 154 million children between the ages of 5 and 18 are at home instead of in class[12]. Furthermore, access to school-related inputs is distributed in an unbalanced manner; wealthier students have access to internet and home-schooling while the poorer have not. Young people are losing months of learning and this will have long-lasting effects. The loss for human capital is enormous.

On the positive side, continuous e-learning became a trend and a necessity.  Innovation and digital adaption gave rise to a wide-range of on-line courses. Millions of learners are upgrading their knowledge and skills in different domains through distance learning, whether through language and music apps, video conferences or software learning.  Some are free others have to be paid for, but what is absolutely transformative is that access to knowledge became more democratic.  Independently of age or field of interest, learners from different parts of the world can have access to prestigious universities or practical training.  E-learning, where teaching is undertaken remotely and on digital platforms already existed, but demand has sharply increased during pandemic and this might be a point of no return.

Over these critical 9 months, there are growing signs that the 2020s will face a new set of challenges and life will not be back as usual. The future will be very different when compared to the recent past.  Hope and fear are likely to co-exist for a certain time. There are new values, new lifestyles, new social behaviour, new consumption standards, and new ways of working and studying.  The pandemic has imposed a deep ethical and moral re-assessment on society. This turning point is leading to a deep socio-economic renovation and hopefully to a more inclusive and sustainable society.


[1]https://covid19.who.int/

[2]https://www.diplomatic-press.net/ueber-uns/geschichte.html

[3]E. Dos Santos-Duisenberg (2013) – Tempo livre, lazer e economia criativa, Revista Inteligência Empresarial (37), Universidade Federal do Rio de Janeiro, Brazilhttp://www.epapers.com.br/produtos.asp?codigo_produto=2455

[4]https://www.un.org/development/desa/publications/world-population-prospects-2019-highlights.html

[5]https://www.ynharari.com/book/21-lessons-book/

[6]https://en.wikipedia.org/wiki/Center_for_Humane_Technology

[7]https://pec.ac.uk/policy-briefings/digital-culture-consumer-panel

[8]https://internetworldstats.com/stats.htm

[9]https://unctad.org/en/pages/PublicationWebflyer.aspx?publicationid=2466

[10]https://www.livescience.com/43296-what-is-stem-education.html

[11]https://www.weforum.org/agenda/2020/04/coronavirus-education-global-covid19-online-digital-learning/

[12]https://blogs.iadb.org/ideas-matter/en/pandemic-and-inequality-how-much-human-capital-is-lost-when-schools-close/

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When Fundamentalists Come to Power, Women Lose

Dr. Elise Rainer

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As the United States mourns the loss of Supreme Court Justice Ruth Bader Ginsburg, we find ourselves in crisis over women’s rights in the United States. Justice Ginsburg’s nominated replacement, Amy Coney Barrett, would be a disaster for women’s equality. Legally, Barrett opposes reproductive rights, LGBTI equality, and access to comprehensive health care; personally, she advocates that women should be subservient to their husbands. Barrett, and her ilk, are part of a global trend of religious fundamentalists seeking to dismantle modern egalitarian gender policies.

Barrett, and the majority of conservatives that she will join on the Supreme Court, will be a grave threat to the progress we’ ve made on gender equality in the United States. Here, and around the world, when religious fundamentalists come to power: they roll back women’s rights, degrade human rights standards, exacerbate discrimination, and stoke violence. People may mistakenly believe that women’s rights is on a natural trajectory towards progress in the U.S. and other liberal democracies. Yet, evidence around the globe demonstrates that when religious fundamentalists take power, the human rights of half the population are severely denigrated.

In countries such as Iran, Pakistan, Brazil, and India when religious fundamentalists come to power, progress on women’s rights unraveled. In Iran, before the 1979 revolution, women were doctors, lawyers, university, and political leaders. When religious fundamentalists took power was one of the first issues to attack and repeal was progress for women. Similarly, in Afghanistan, when the mullah’s took power, rollbacks to women’s rights were first. [1] Looking at these two countries today, it is easy to forget the progress that was dismantled. My Afghan friend at the University of Washington recently showed me a picture of her mother and father sitting in a park holding hands in the 1970s in Kabul. The picture could have been taken in London; both of them are wearing summer clothes and holding hands. Less than a decade later, many of their individual liberties, from clothing- choices to public displays of affection, would be banned. In India and Brazil, Prime Minister Modi and President Bolsonaro are part of a growing global trend of national leaders who openly belittle women with little recourse. Worldwide, progress is precarious for women’s rights.

Western societies are not immune from these threats. In Poland and Hungary, leaders have recently closed gender studies departments of national universities; banning classes and research on gender studies.[2] Polish leaders are actively repealing women’s reproductive rights,[3] and established new “LGBT-free zones.”[4] Emboldened by religious doctrine, right-wing leaders re-assert male dominance in national policies.[5] As in the U.S., the current president even jokes about sexual assault towards women.

Women’s rights should not be narrowed to the limited scope of abortion. Maternity leave, political representation, universal childcare, equal pay are all critically important policies for women’s equality. And yet, choice, and reproductive rights can be a barometer for how women are treated in a country. When abortion is illegal, it is the single largest cause of death in countries for women of child bearing age. Leaders have asserted anti-abortion campaigns in Chile and Argentina as a “cultural value”, disregarding the danger for vulnerable women and human cost of not having access to reproductive health care. When abortion is illegal, women die. This may be the reality of American women in the near future, when fundamentalists such as Barrett rise to power.

Women were not ‘given’ the right to vote; they fought for it. Historically, women are not given anything, rather they worked for decades in advocacy, protest, and building public support for progress on an issue, such as equal pay in the work place. [6] As RBG once said, “I ask no favor for my sex. All I ask of our brethren is that they take their feet off our necks.” Around the world, women have fought hard for their rights. These rights are often the first targeted when conservatives come to power. American women have lost a lot of ground over the last four years during the Trump Administration. Barrett, and other fundamentalist leaders, could derail decades of progress for women in the United States. I hope readers actively think about how they will vote, and support the local, national, and global battle for women’s equality.

The views in this article are the authors alone and do not reflect the views of any institution.


[1]Ahmed-Ghosh, Huma. “A history of women in Afghanistan: lessons learnt for the future or yesterdays and tomorrow: women in Afghanistan.” Journal of international Women’s Studies 4, no. 3 (2003): 1-14.

[2] Helms, Elissa, and Andrea Krizsan. “Hungarian government’s attack on Central European University and its implications for gender studies in Central and Eastern Europe.” FeminaPolitica–ZeitschriftfürfeministischePolitikwissenschaft 26, no. 2 (2017).

[3]Król, Agnieszka, and Paula Pustułka. “Women on strike: mobilizing against reproductive injustice in Poland.” International Feminist Journal of Politics 20, no. 3 (2018): 366-384.

[4]Korolczuk, Elżbieta. “The fight against ‘gender’and ‘LGBT ideology’: new developments in Poland.” European journal of politics and gender 3, no. 1 (2020): 165-167.

[5]Graff, Agnieszka, RatnaKapur, and Suzanna Danuta Walters. “Introduction: gender and the rise of the global right.” Signs: Journal of Women in Culture and Society 44, no. 3 (2019): 541-560.

[6]Wade, Michelle, and Susan Fiorentino. “Gender Pay Inequality: An Examination of the Lilly Ledbetter Fair Pay Act Six Years Later.” Advancing Women in Leadership Journal 37 (2017): 29-36.

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