Where is the love? Could we get it from Fromm with wisdom?
As luck would have it, David Cameron has become Barack Obama’s proper ‘bro’. To be fair-minded, let us start thinking about this alleged brotherly love by not being distracted by speculative journalism in the hands of which Britain’s Prime Minister looks like a college boy who has ‘a major man crush’ on the US president. For even if it is so, let them be; the love, whatever love means, is well-reciprocated by Obama. Or so it seems. The very personal support and admiration from a Democrat President for a conservative Prime Minister couldn’t be more transparent than during their most recent meeting at the White House late last week, much to Labour’s dismay back in the UK. Obama’s timely pre-election boast to the UK Prime Minister, his public statement that Britain’s economic recovery is proof that Cameron is ‘doing something right’, is the kind of thing brothers do for each other, after all.
Evidently, Cameron is doing something right, to Obama at least. Even if Labour’s complaints that we have good reasons for not crediting Cameron for the falling oil prices, the prospect of business wages increasing, and more generally for helping restore economic growth are all well-grounded, Obama is convinced otherwise. And this is what counts most. With all that good masculine chemistry between the two men who are so ‘comfortable working together’, mesmerised by the tantalizing lures of global politics, they do perhaps in some peculiar way exemplify what Erich Fromm once called ‘the most fundamental kind of love’ – brotherly love. Except this is far from the truth.
60 years after publication, Fromm’s seminal work The Art of Loving serves as a pertinent reminder of the love that isn’t there. In the book, the renowned social psychologist, psychoanalyst and humanistic philosopher conceptualises brotherly love as the kind of love that is for all human beings, characterised by its very lack of exclusiveness, and which involves the sense of responsibility, care and respect for any other human being. This cannot be what Obama has for Cameron. For President Obama, Cameron is not just any human being; he is a super human being who has a lot to offer. A mighty British leader who promises progress on the ‘new threat’ of cyber security, with reference to the recent cyber attack allegedly launched by North Korea against Sony Pictures, Cameron is someone who has what it takes to join President Obama in a much needed anti-terror and global economy push. Cameron is a very good deal. As Fromm would have said, Obama perceives Cameron as an ‘attractive package’. From Fromm’s point of view both leaders are but splendid examples of what he termed a ‘modern man’, and this is far from being a compliment.
For Fromm, ‘modern man is alienated from himself, from his fellow men, and from nature’. Fromm’s modern man has been transformed from a human being into a mere commodity. He is an automaton whose self-understanding, as well as understanding of the world around him, is reduced to investments, market shares, profit maximisation and the wisdom of fair exchange. A man like that cannot properly think for himself, let alone love, for love as Fromm argues requires maturity of the hart, the acquisition of which has been hindered by our social conditioning, and in particular by the Western life grounded in capitalist conditions and values. A man like that confuses love with many forms of ‘pseudo-love’ all of which represent no more than ‘disintegration of love’.
No traces of the relevant confusion can be found in a dignified wisdom characteristic of the native American Indian Chief of the Duwamish People. In his 1854 Treaty Oration, Chief Seattle made it clear that whilst he accepts the Big Chief at Washigton’s offer to buy the land of his people in return for protection against the Haidas and Tsimshians who will no longer be able to frighten Seattle’s women, children and old men, his soul and the soul of his people cannot be part of the bargain. Yes, we can accept your ‘warm’ welcome to the Hobbesian world our good White Chief, but don’t try and blind us by your pretence of a fatherly love, protection and care. We, unlike your people, haven’t forgotten how to love.
Naive hopes they are that Mr Cameron himself has the Kantian good will and an interest in drawing from Chief Seattle’s wisdom, and that he will pull himself together and save his facial expression of a decent man and his blushes for more private occasions. As Fromm reminds us, he is not quite Obama’s ‘bro’. Nevertheless, we may wonder what Obama and Cameron really do talk about in quiet moments away from the public eye. Do they ever, like good palls do, get it off their chests and admit that the glaring predicaments of their shared ambitions and Western ideals at some deeper level do get to them? Do they, for example, ever talk about their well-fed and love-starved overweight nations?
Of course, they can’t know what it really feels like for those who watch the last burger and the last fat chip of the night disappear inside their own insatiable jaws, and who desperately hope for just one more Face Book like for their new widely shared selfie, while playing Roberta Flack’s 1972, or even more recent Black Eyed Peas’, version of ‘Where is the love’? It’s a McFB world, as Professor Anis Bajrektarevic terms it and poignantly describes in this 2013 book Is There Life After Facebook?. And it is not a world which took us by surprise since ‘in a culture in which the marketing orientation prevails, and it which material success is the outstanding value, there is little reason to be surprised that human love relations follow the same pattern of exchange which governs the commodity and the labour market.’ (Fromm)
But it is also a world of many inconsistencies matched with our incredible capacity for complacency and tolerance. It should be obvious to Cameron and Obama, as much as it should be obvious to any human being capable of critical reflection, that modern capitalism needs people who self-destructively want to consume more and more and whose uncontrollable appetites, in some cases at least, lead to life-threatening diseases. It would be inconsistent to endorse capitalism and at the same time deny this crude fact.
However an acceptance of this fact about what capitalism needs inevitably entice a paradoxical nature of capitalism to emerge, and this in turn places a new demand on ‘modern man’: ditch the typically Freudian post Victorian-capitalist doom, ditch the self-deceptive leaders who lack internal consistency let alone egalitarian consciousness, and least but not last, being awaken by Fromm think a bit more about what love really means. Raising properly the very question – ‘where is the love’ – is not exclusively a romantic idea; it is also a rational requirement. Once fulfilled it is sufficient to show that it is not true that capitalism correspond to the natural needs of man.
Still fresh and accurate, hereby the excerpt from the Fromm’s Art of Loving (NY, 1955) – DEFINITION OF THE MODERN MAN:
“Our whole culture is based on the appetite for buying, on the idea of a mutually favorable exchange. Modern man’s happiness consists in the thrill of looking at the shop windows, and in buying all that he can afford to buy, either for cash or on installments. He (or she) looks at people in a similar way. For the man an attractive girl — and for the woman an attractive man — are the prizes they are after. ‘Attractive’ usually means a nice package of qualities which are popular and sought after on the personality market. What specifically makes a person attractive depends on the fashion of the time, physically as well as mentally. During the twenties, a drinking and smoking girl, tough and sexy, was attractive; today the fashion demands more domesticity and coyness. At the end of the nineteenth and the beginning of this century, a man had to be aggressive and ambitious — today he has to be social and tolerant — in order to be an attractive ‘package’. At any rate, the sense of falling in love develops usually only with regard to such human commodities as are within reach of one’s own possibilities for exchange. I am out for a bargain; the object should be desirable from the standpoint of its social value, and at the same time should want me, considering my overt and hidden assets and potentialities. Two persons thus fall in love when they feel they have found the best object available on the market, considering the limitations of their own exchange values. Often, as in buying real estate, the hidden potentialities which can be developed play a considerable role in this bargain. In a culture in which the marketing orientation prevails, and in which material success is the outstanding value, there is little reason to be surprised that human love relations follow the same pattern of exchange which governs the commodity and the labor market. . .
“Modern capitalism needs men who co-operate smoothly and in large numbers; who want to consume more and more; and whose tastes are standardized and can be easily influenced and anticipated. It needs men who feel free and independent, not subject to any authority or principle or conscience — yet willing to be commanded, to do what is expected of them, to fit into the social machine without friction; who can be guided without force, led without leaders, prompted without aim — except the one to make good, to be on the move, to function, to go ahead. (p. 79/80)
“What is the outcome? Modern man is alienated from himself, from his fellow men, and from nature. He has been transformed into a commodity, experiences his life forces as an investment which must bring him the maximum profit obtainable under existing marketing conditions. Human relations are essentially those of alienated automatons, each basing his security on staying close to the herd, and not being different in thought, feeling or action. While everybody tries to be as close as possible to the rest, everybody remains utterly alone, pervaded by the deep sense of insecurity, anxiety and guilt which always results when human separateness cannot be overcome. Our civilization offers many palliatives which help people to be consciously unaware of this aloneness: first of all the strict routine of bureaucratized, mechanical work, which helps people to remain unaware of their most fundamental human desires, of the longing for transcendence and unity. Inasmuch as the routine alone does not succeed in this, man overcomes his unconscious despair by the routine of amusement, the passive consumption of sounds and sights offered by the amusement industry; furthermore by the satisfaction of buying ever new things, and soon exchanging them for others. Modern man is actually close to the picture Huxley describes in his Brave New World: well fed, well clad, satisfied sexually, yet without self, without any except the most superficial contact with his fellow men, guided by the slogans which Huxley formulated so succinctly, such as: ‘When the individual feels, the community reels’; or ‘Never put off till tomorrow the fun you can have today,’ or, as the crowning statement: ‘Everybody is happy nowadays.’ Man’s happiness today consists in ‘having fun.’ Having fun lies in the satisfaction of consuming and ‘taking in’ commodities, sights, food, drinks, cigarettes, people, lectures, books, movies — all are consumed, swallowed. The world is one great object for our appetite, a big apple, a big bottle, a big breast; we are the suckers, the eternally expectant ones, the hopeful ones — and the eternally disappointed ones. Our character is geared to exchange and to receive, to barter and to consume; everything, spiritual as well as material objects, becomes an object of exchange and of consumption.
“The situation as far as love is concerned corresponds, as it has by necessity, to this social character of modern man. Automatons cannot love; they can exchange their ‘personality packages’ and hope for a fair bargain. One of the most significant expressions of love, and especially of marriage with this alienated structure, is the idea of the ‘team’. In any number of articles on happy marriage, the ideal described is that of the smoothly functioning team. This description is not too different from the idea of a smoothly functioning employee; he should be ‘reasonably independent,’ co-operative, tolerant, and at the same time ambitious and aggressive. Thus, the marriage counselor tells us, the husband should ‘understand’ his wife and be helpful. He should comment favorably on her new dress, and on a tasty dish. She, in turn, should understand when he comes home tired and disgruntled, and should listen attentively when he talks about his business troubles, should not be angry but understanding when he forgets her birthday. All this kind of relationship amounts to is the well-oiled relationship between two persons who remain strangers all their lives, who never arrive at a ‘central relationship,’ but who treat each other with courtesy and who attempt to make each other feel better.
“In this concept of love and marriage the main emphasis is on finding a refuge from an otherwise unbearable sense of aloneness. In ‘love’ one has found, at last, a haven from aloneness. One forms an alliance of two against the world, and this egoism a deux is mistaken for love and intimacy.”
“modern man is alienated from himself, from his fellow men, and from nature. He has been transformed into a commodity, experiences his life forces as an investment which must bring him the maximum profit obtainable under existing market conditions”
COVID-19 crisis: Older persons are the pillars of our society – we cannot leave them behind
Authors: Kaveh Zahedi and Eduardo Klien*
COVID-19 is turning our world upside down, especially for those at the end of the age spectrum. The virus and its rapid spread are challenging science, economy and society—as well as how we care for older persons.
We know that the risk of dying from COVID-19 increases significantly with age. Evidence from Asia and the Pacific shows that case fatality rates rise markedly by decade for persons between the ages of 50 to 80. Due to public health measures, many older persons will die alone, without family and friends. COVID-19 has stripped them of their fundamental human rights – including the right to live and die with dignity.
In Asia and the Pacific, there are 630 million older persons aged 60 years or over. However, it is not only age that poses a higher risk. Older persons tend to be more affected by chronic and non-communicable diseases, making them more vulnerable to succumbing to COVID-19. Those with disabilities are at a particularly high risk since they are often poor, in vulnerable employment without adequate social protection and dependent on others.
Personal distancing has also had a heavy impact on older persons. Those living alone, particularly older women, may become lonelier and more vulnerable to abuse. Persons with disabilities will be unable to receive assistance. Gatherings of older persons’ associations – an effective tool for their empowerment – are no longer possible. Those confined in care homes remain without the safeguards afforded by regular contact with the outside world. These factors can undermine an older person’s mental and physical health and exacerbate social exclusion.
Weak social protection and limited access to affordable health care in the region make it less likely for older persons to seek care when showing symptoms of COVID-19. Informal workers without social protection –which includes most working older persons- cannot afford to self-isolate as it threatens their sources of income. ESCAP and HelpAge International have promoted social protection through universal schemes, including social pensions, as well as access to Universal Health Care.
Early detection and testing of COVID-19 has led to effective and timely policy interventions. We must ensure immediately that all older persons with symptoms get tested and treated. For those who cannot afford testing, we must provide adequate health care and social protection.
Although many cases require us to avoid personal contact with older persons, we must reach out to our parents, grandparents, older neighbors and friends to ensure that their basic needs are met. We must engage with them socially, show our respect and assure them how much they matter to all of us, especially in times of crisis. In our interactions with older persons we must be more risk-averse, but not discriminatory.
The post-COVID-19 world will not be the same as before. We know that times ahead will be difficult, unemployment will be high and poverty widespread. While governments in many countries, including in Asia and the Pacific, have announced cash transfers and support to small and medium enterprises (SME) to mitigate the impacts of the crisis, it is imperative that they reach everyone.
We must also reduce the digital divide. Access to information and communications technology (ICT) can play a crucial mitigating role during crises, and it must be made available to older persons. ICT can help them manage aspects of their chronic diseases independently, which saves costs and reduces exposure to diseases from visiting hospitals and clinics. Using ICT to diagnose diseases can also help with early detection of disease and in turn early treatment and warning of developing disease hotspots. ESCAP is implementing a project exploring the feasibility of using ICT to support older persons in coping with chronic diseases. HelpAge is also integrating ICT in home and community care projects in the region.
Timely, reliable and age-disaggregated data are crucial to supporting targeted interventions among older persons. As they face unique challenges, tailored data can help devise more effective responses and longer-term solutions.
Older persons are crucial pillars of our societies, and their voice must be heard. They are the pioneers who have made the region prosper. It is our responsibility to reduce their vulnerabilities and ensure that older persons live without discrimination.
COVID-19 is challenging our commitment and capacity to leave no one behind. ESCAP and HelpAge work together and stand ready to support member States in responding to challenges, while aiming at policies for ageing societies based on the fundamentals of human rights: equality and dignity for all.
*Eduardo Klien. Regional Director for Asia – HelpAge International
Covid-19 heightens the risk of child labor, but there is a path to child-labor free cocoa
Did you know that some of your favorite foods may be produced with child labor? Take chocolate, for instance: 60 percent of its main ingredient, cocoa, is grown in the Ivory Coast and Ghana, where child labor remains widespread.
Due to the impacts of Covid-19, child labor in and beyond these countries could increase. When children are out of school, they are more likely to be engaged in harmful work. Also, virus-induced restrictions could lead to disruptions in the cocoa supply chain, which would cause economic distress among rural cocoa farmers. A recent report by the International Cocoa Initiative compared more than 50 studies looking at how changes in income impact child labor. It found that when household incomes or earning opportunities unexpectedly drop, child labor tends to increase. An example from the Ivory Coast shows that a 10 percent fall in income, due to a drop in cocoa price, led to an increase in child labor by more than five percent. Furthermore, cocoa farmers – like everyone else – face risk of infection, which would affect their ability to work. Children of sick parents or children with only one living parent could therefore be relied upon for all the farm work for their family’s survival.
Remarkable strides have been made in the last 20 years to decrease the number of children involved in child labor worldwide—and the UN Sustainable Development Goal 8.7, which aspires to eradicate all forms of child labor by 2025, has created a new momentum for this pressing challenge.
And yet, the International Labour Organization estimates that a staggering 152 million children worldwide are still involved in child labor today. Most of them, roughly 71 percent, are working in agriculture—work that can be dangerous and exhausting with long hours in the hot sun. The problem is particularly acute in Africa, where nearly half of the child laborers (72.1 million) are found, the majority in agriculture.
This can and must change. But while banning child labor is commonly perceived as the magic bullet, it’s not enough. Years of experience working in cocoa, coffee, tea and other agricultural sectors has demonstrated that a punitive approach to child labor does not empower farmers and their communities to solve the real issue. Instead, farmers may attempt to hide child labor from auditors tasked with checking that they comply with labor standards. This makes child labor harder to detect, and therefore even harder to tackle. At the same time, it is impossible for auditors to monitor all farms every day throughout the year, which is why audits can fail to identify child labor.
So how should child labor be addressed? First, it is critical that all actions are tailored to specific contexts, which may range from small, remote family farms living below poverty lines to big plantations using migrant laborers who may bring their children to help with the harvest and earn a bit extra.
Child labor is a complex issue with different social, economic and political causes. These causes can include lack of access to education, weak enforcement of labor laws, lack of women’s empowerment, poverty and insufficient social protection for the poor. On top of that, a severe pandemic has been added to the list.
It is estimated that a typical cocoa farmer in Ivory Coast, for instance, earns a meagre USD 1,908 a year from cocoa and USD 2,900 from all income combined. This is well below a living income—defined at USD 5,448—needed to afford a decent standard of living. Low incomes can result in farmers keeping their children out of school to work on the farm, as hiring additional labor during harvests can be too expensive.
It is important to note that not all tasks done by children on farms are considered child labor. To the contrary, work can be positive for a child. Depending on their age, children can perform paid regular or light work or work on their family farm, if this is not dangerous and doesn’t interfere with school. This can be an important part of learning the family business and help ensure future generations of cocoa farmers.
Instead of companies and certification organizations immediately severing the relationship with a farmer when a case of child labor has been found and thus increasing the likelihood that the child will continue to be in child labor and drop out of school, awareness-raising and support can increase the likelihood that the child returns to school and supports his/her family with age-appropriate work in the afternoons and weekends. Imposing sanctions without addressing the root cause can be destructive for farming families and communities. It does nothing to lift farmers out of poverty or to solve child labor.
That is why the Rainforest Alliance, an organization that works to improve farmer livelihoods while protecting the environment, is one of several shifting to a new approach to tackle the global challenge of child labor. The “assess and address” approach focuses on tackling the root causes of child labor; furthermore, it is aligned with the UN Guiding Principles on Business and Human Rights and the OECD Guidelines for Multinational Enterprises.
The assess and address approach incentivizes farmers to tackle the root cause of child labor rather than try to hide it. Farms will be required to set up an internal committee that is responsible for preventing child labor, as well as forced labor, discrimination, and workplace violence and harassment. The farms will work proactively on preventing child labor, by researching the local causes of child labor and tackling those causes; by raising awareness about what work children are allowed and not allowed to do; and by monitoring, identifying, and remediating cases. Farms will be able to share information on the progress they are making to prevent and respond to child labor with their supply chain partners and seek further support from them in addressing the issue.
Child labor still won’t be tolerated on certified farms, but an identified case found will not lead to immediate decertification. Instead, farms are required to remove the child from child labor and support the family to prevent the child returning to child labor. This support can vary from helping a family to obtain their children’s birth certificates in order to register for school, to requesting better access to schools and improving the quality of schooling or supporting a farmer to improve the household income.
Obviously, one single organization cannot solve a challenge of this complexity and scale alone. Resolving it requires long-term collaboration between different actors.
Governments need to ensure that child labor laws are in line with international labor conventions and that such laws are enforced through regular inspections. Governments also need to provide access to free and quality education for children and access to decent healthcare for everyone. Supporting vulnerable families through social protections and income support is also essential.
Many major chocolate companies have been at the frontline of tackling child labor, through child labor monitoring and remediation systems. Others have made good progress in mapping their suppliers down to the farm level, which is a critical first step in identifying the risk of child labor and ultimately eliminating it. It’s also essential that companies collaborate with NGOs and governments on programs that tackle some of the root causes of child labor. Last but certainly not least, paying better prices to help cocoa farmers achieve a living income should be part of the solution as well.
Certification organizations and other NGOs that work on creating more sustainable cocoa supply chains must continue to play their part by stimulating policy change and supporting families and communities to prevent and resolve child labor.
Finally, consumers must do their bit by demanding that brands pay farmers a better price for cocoa and support cocoa communities in farming more sustainably.
Child labor—not only in the cocoa industry, but also in coffee, hazelnuts, and other global supply chains— demands our urgent attention. All of us need to do our part to improve the livelihoods of farmers and farming communities around the world in a way that supports children and lets them access the opportunities they deserve.
Addressing the immediate impacts and further spread of Covid-19 in West Africa is crucial but let this be a reminder that we need to look beyond that and help create more resilient systems for long-lasting change.
Author’s note: first published in WEF
Humanity in the age of Covid-19 Pandemic
“We’ve got to be judged by how we do in times of crisis” – Johnnie Cochran
Coronavirus pandemic has turned the world upside down. It is causing widespread concern, fear and has had a deep impact on the way we perceive our world -in short it has trapped every spectrum of our lives. But history as documented or experienced tells us that ,crisis situation like this brings out the best and the worst in people .This article emphasis on different facets of humanity in these times of hardships and what should be the vision after conquering it .
Humanity in the gloom of corona
The virus has brought our lives to standstill. Empty roads, masked civilians ,sanitizers have become part of our lives .Time may be smiling to itself ,everything is uncertain ,nothing can be planned – our lives is just revolving around the question of survival .All these happenings are a mirror to homosapiens .There is need to examine ourselves and ask where we were moving .All the day just busy in our works ,giving too less emphasis on our personal relationships -the foremost reason of increase in cases of domestic violence amidst lockdown ,dividing the society on the basis of cultural hierarchies ,political ideologies ,economic immunities ,considering ourselves as the master of universe and treating nature as our private property ,all this has filled our world with hatred ,lies,isolation,crime and greed .In this wake of capitalism and consumerism humankind, compassion has lost its place somewhere .This virus has made us realize that petty divides doesn’t matter at all. The choices which we will make in these times will not only contribute to our economy and political system but also to the state of humanity.
Scenario of humanity and the way ahead
These days has not only appreciated the need of progress in science and technology but there is also a need of progress in humankind and we have to accept that the law of nature is paramount. The public perception towards police personnel and doctors has improved drastically ,they are working tirelessly just to save our world despite knowing the consequences .Some Ngos and organizations are trying their best to feed stray animals ,helping economically downtrodden people in maintaining their livelihood .We shod be grateful to the every individual who is working in these tough times be it a vegetable vendor or a ration shopkeeper or the medical staff members , they are providing services so that we can stay safe .But when we look at the flip side it shakes the abstraction of humanity ,compassion and fraternity .Some people are not getting themselves treated so that they can spread the disease among the doctors whereas some staffers are taking the advantage of the scenario, molesting women patients and in this wake of “cool capitalism” the situation of migrant labourers are getting worse day by day which clearly displays the economic divide in our country ,the instances of xenophobia ,racism, discrimation ,communal hatred has seen an escalation .Are all these, the signs of a mature society what kind of socialization is this ? but as it is said that hate the evil not the evil doer and to get rid of these evils there is a need to comprehend society from different lenses and then reaching out to the mutual solutions.
With the flashes of hope, positivity and with the efforts of our covid-19 warriors one day we will definitely conquer covid-19but post Covid -19 we need to assure that this world is of human beings ,fractions should have no place in this world ,humanity must spread to every country ,every city ,every street .The infrastructure ,strong economy ,systematic political system cannot give safety and justice to all .Everything has a reason attached to it, may be it’s a nature attempt to create harmony and balance in this world .Now post Covid -19 ,it will all depend on our rational thinking ,understanding ,the way we transform and interact with the world .To annihilate our inner viruses is the prerequisite for a better world .there must be a belief that one day our hands will get locked ,hearts will be united and before believing on anything we must restore our full faith on humanity. Thus, humans can be locked down but humanity can never ever be.
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