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New Social Compact

Unity through Diversity: The Cultural Anthropologist as Conspirator

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On the European side of the Atlantic one hardly ever hears mentioned the contributions of American academics to the fierce debate on multiculturalism going on in Europe. Given that America is a symphony of cultures, or a nation of nations, it seems obvious to me that the American contribution to such a debate would prove at the very least valuable, if not essential.

Alas, that is not always the case, more often than not it is simply dismissed with spurious condescending charges that somehow American popular culture has vulgarized and reduced to a lower common denominator the more sophisticated culture of Europe. That may contain a kernel of truth but it is that kind of rather superficial analysis that, in my opinion, renders a great disservice to a serious dialogue on multiculturalism between the two sides that that ought to be going on but is often missing. I’d venture to say that frankly, this phenomenon smacks of elitism and condescension. When Matthew Arnold finally visited America in the 19th century he realized that his own European culture had fed him with many misconceptions about America and changed his mind on quite a few of them.

In my various postings and contributions for Ovi in the last three or four years I have attempted, as best as I could, to point out how unfortunate such a persistent tendency is. I have briefly introduced the Ovi readership to several academics and intellectuals within the field of philosophy, specifically the philosophy of history of Giambattista Vico and Benedetto Croce who are actually Europeans but outside the mainstream of empirical materialistic positivism; others are Americans born in Europe. My hope was that, once those authors were introduced, the interested reader would then deepen the search on her/his own. To mention a few that come to mind: Voegelin, Rorty, Strauss (albeit mostly as a severe critique of what I consider his misguided anti-historicist stand and distortions of Vico), De Chardin, Said, Thoreau, Searle, Dawson, Chomsky, Pierce, Whitehead, Judt, Danto, Beardley, Goodman, Piper, Dewey, Fish, Siskind, Shroeder, Nasr, Weiler, Ulanowiez, Frye, Berry, Palmer, just to mention a few.

Each of the above listed authors were accorded a brief contribution in Ovi designed to introduce them to the educated readership. They are all academics and authors who either were American born or lived and worked in the US extensively and eventually became American citizens. Just listing their names should convince the reader of how important it is to pay attention to the cultural and intellectual ferments going on this transatlantic side of Western civilization and to the cultural bridges of understanding and conviviality between the two continents that those great intellectuals have attempted to build.

Indeed, there is much more to American culture than Disney’s Mickey Mouse and Las Vegas, and making money on Wall Street, and global business and the assorted vulgarities of popular culture and entrepreneurship, as the caricaturists love to assert. I am always bewildered, when I visit Europe, at how many Europeans who consider themselves well educated have no inkling of the fact that Disney and Las Vegas are not the whole of American culture, and not even an important part of it, even if millions of Europeans flock to it every year and then proceed to make negative judgments on the whole culture. Admittedly American culture is slightly different from European culture, if for no other reason that it has the Afro-American and the Native-American and Asian-American component, but I would submit that it is a culture worth knowing on more than a superficial level.

I’d like to now introduce to the Ovi readership Claes G. Ryn, another American author and academic who originally ailed from Sweden, but was educated in America (Ph.D in 1974 from Louisiana State University) and subsequently taught at the University of Virginia and Georgetown University. He presently teaches political philosophy and Ethics at the Catholic University of America. One of his later books is A Common Human Ground: Universality and Particularity in a Multicultural World (2003), a highly commendable book on the subject of historicism and multiculturalism. He is also the editor of the academic journal Humanitas and president of the Academy of Philosophy and Letters.

Ryn’s fields of teaching and research include ethics and politics; epistemology; historicism; politics and culture; the history of Western political thought; conservatism; the theory of constitutionalism and democracy. He has written on ethics and politics and on the central role of culture, specifically, the imagination, in shaping politics and society, has sought to reconstitute the epistemology of the humanities and social sciences, paying close attention to the interaction of will, imagination and reason.

Most importantly, he has criticized abstract, a-historical conceptions of rationality as inadequate to the study of distinctively human life and to the study of real universality. He has argued that there is a much different, experientially grounded form of rationality, the reason of philosophy proper, that is capable of at once humble and penetrating observation. He has therefore developed a philosophy known as value-centered historicism, which demonstrates the potential union of universality and historical particularity and is redolent of Vico’s philosophy. In political theory he has been a sharp critic of Straussian anti-historical thinking and so-called neo-conservatism. He has argued that in essential ways neoconservatism resembles the ideology of the French Jacobins and is in fact neo-Jacobin.

Many in the Western world trust in “democracy,” “capitalism,” “liberal tolerance,” “scientific progress,” or “general enlightenment” to handle this problem. Ryn argues that the problem is much more complex and demanding than is usually recognized. He reasons that, most fundamentally, good relations among individuals and nations have moral and cultural preconditions. What can predispose them to mutual respect and peace? One Western philosophical tradition, for which Plato set the pattern, maintains that the only way to genuine unity is for historical diversity to yield to universality. The implication of this view for a multicultural world would be a peace that requires that cultural distinctiveness be effaced as far as possible and replaced with a universal culture. The Enlightenment set the pattern for this view.

A very different Western philosophical tradition denies the existence of universality altogether. It is represented today by postmodernist multiculturalism—a view that leaves unanswered the question as to how conflict between diverse groups, especially when originating from religious principles, might be averted. Ryn questions both of these traditions, arguing for the potential union of universality and particularity. He contends that the two need not be enemies and mutually exclusive, but in fact need each other. Cultivating individual and national particularities is potentially compatible with strengthening and enriching our common humanity. His book embraces the notion of universality, while at the same time historicizing it. His approach is interdisciplinary, discussing not only political ideas, but also fiction, drama, and other arts. This is an approach proposed by Vico in the 18th century, and by Croce in the 20thcentury.

Ryn’s discussion of modern democracy emphasizes that popular government can assume radically different forms, only some of which can be judged compatible with a higher, ethical striving. Theories of what he calls plebiscitary democracy assume romantic and utopian notions of human nature and society. Constitutional democracy is based on a more realistic view of man and is more consonant with the actual moral terms of human existence. This form of government has demanding moral and cultural preconditions and is endangered wherever those preconditions are not satisfied.

In the year 2000 Ryn gave the Distinguished Foreign Scholar Lectures at Beijing University, which also published this lecture series in Chinese translation as a book, Unity Through Diversity (2001). He has lectured and published widely in China. In 2007 he gave a keynote address at the Chinese Academy of Social Science in Beijing. The Chinese edition (2007) of his book America the Virtuous became one of the most hotly discussed in China. Dushu, China’s preeminent intellectual magazine, described it as “the kind of classical work that will be read over the generations.”

The above background ought to convince the reader of how important is Ryn’s thought for present philosophical political and ethical concerns. I believe that his most signal contribution is in the field of historicism, or the restoration of Vichian historicism in an academic world devastated by a-historical abstract absolutistic Straussian thought. In 2005 Ryn published a devastating critique of Straussianism in Humanitas (Vol. XVIII, n. 1 and 2) in an article titled “Leo Strauss and History: the Philosopher as Conspirator.” The article points out how dangerous it is for those teaching philosophy to choose a pet philosopher (in Strauss’ case, Plato) from the ancient world and subsume the whole philosophical enterprise to his thought as a sort of footnote, as if nothing had been thought and nothing had happened in the field of philosophy in two thousand plus years.

Here is a selected but relevant excerpt from the article which renders the idea and hopefully will motivate the reader to pick it up and read it in its entirety:

“So radical and seemingly forced is this dichotomy between philosophy and history that one has to suspect that its origins are mainly non-philosophical. The dichotomy seems to have more to do with a felt need to discredit tradition, presumably to advance a partisan interest. It might be said that Strauss and the Straussians are simply following the pattern set by Plato, who also taught disdain of what he thought of as history. But Strauss is presenting his arguments more than two millennia after Plato, and in the wake of philosophical developments that can only make the adoption of a Platonic conception of the relation of history and universality appear to the philosophically educated to be archaic and far-fetched.

Strauss is also more radically anti-historical than any ancient Greek could have been. It might be retorted that Strauss and the Straussians are not alone today in ignoring centuries of philosophical development, but this means merely that the question of extra-philosophical motives must be raised with regard to others as well. It is not uncommon in intellectual history for groups to avoid facing up to profound philosophical challenges to themselves by acting as if nothing had really happened and by hiding behind some old, more pleasing figure who is accorded the status of unimpeachable authority and is interpreted as representing just what the group thinks he should represent. This is philosophical evasion, group partisanship intensified by intellectual insecurity, for which the particular group pays a high price in the long run [stress is mine]. Strauss’s exaltation of Plato, as he chooses to interpret him, would appear to be in large measure an example of such evasion, however helpful it may be in discrediting tradition and dislodging corresponding elites.

Though not a philosopher in the more narrow, ‘technical’ sense, Burke sees deeply into the connection between history and universality. Other philosophically more systematic and conceptually precise minds, including Hegel in the nineteenth and Benedetto Croce in the twentieth century [and I would add Vico in the 18th century],  have, in spite of philosophical weaknesses of their own, provided a more penetrating account of what Burke understood more intuitively.

One of the weaknesses of modern American intellectual conservatism has been its failure fully to absorb the historical consciousness that gave rise to and gave distinctiveness to modern conservatism. A certain resistance in the Anglo-American world to philosophy above a certain level of difficulty helps explain this problem. One finds, for example, in a thinker like Richard M. Weaver a failure similar to Strauss’s to grasp the possibility of synthesis between universality and the particulars of history. To be sure, that deficiency does not make Weaver as unfriendly as Strauss towards tradition, but, although Weaver himself may not recognize it, it does give tradition a philosophically precarious existence. The absence in Weaver’s thought of the idea of synthesis makes him see the need for a choice between ‘imitating a transcendent model,’ which is to him the appropriate stance, and giving prominence to individuality.

What will invest life with meaning is ‘the imposition of this ideational pattern upon conduct.’ To Weaver, ‘ideas which have their reference to . . . the individuum . . . are false.’ Echoing an ancient notion that had long been challenged by historicist philosophy when Weaver wrote, he asserts that ‘knowledge’ has to be of the universal, not the individual. He decries ‘the shift from speculative inquiry to investigation of experience.’ That universality might be a concrete, experiential reality rather than a purely intellective, a-historical truth does not here occur to him.

Eric Voegelin provides a much needed counterweight to the abstractionist intellectual trend that affects even a thinker like Weaver. Voegelin does so by drawing attention to the experiential reality of what he calls the Ground. Unfortunately, he at the same time and inconsistently gives aid-and-comfort to anti-historicism by propounding a notion of radical transcendence. That notion, too, tends to rob history as such of meaning and contradicts the possibility of incarnation. Straussians and Voegelinians find common ground at the point where their respective positions are philosophically the weakest. Straussianism has been able to invade American conservatism on its philosophically perhaps most unprotected flank, which is its halting, fumbling conception of history and its correspondingly weak notion of universality or ‘higher values.’”

 

P.S. This article has already appeared in the Ovi Magazine’s 47th symposium meeting on March 12, 2015.

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

An Analysis on Marshall McLuhan’s concepts

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Marshall McLuhan is an important scholar who has made major contributions to communication discipline through introducing new concepts like “global village” and “medium is the message”. It can be said that ideas of McLuhan can be applied to new technologies and social media discussions today.

McLuhan introduced the idea of “medium is the message” in his book called Medium is the Message that was published in 1967. According to McLuhan, what is said by the message is not very significant. The media actors which can be regarded as the medium hold a more major influence on the masses than the message it presents.

The medium (or media in other terms) does not only have the role of being the carrier of the message but it is also the message that shapes people’s views and perceptions (McLuhan, 1967). McLuhan, based on the idea of “medium is the message” gave examples to support his claim in his book Understanding Media: The Extensions of Man published in 1964. According to McLuhan, the content of any medium is always another medium. For instance, the content of writing is speech; the written word is the content of print; and print can be seen as the content of the telegraph (McLuhan, 1964).

Another important concept coined by McLuhan is “global village”. This concept was introduced in the 1960s to say that mass media will spread all over the world and make the world become a global village (McLuhan, 1962). According to McLuhan, the electronic interdependence of today’s world produces a world in the sense of “global village”. The global village has been created by the instant electronic information movement according to McLuhan.

McLuhan believed in the usefulness of communication technologies. One of the most important emphases McLuhan made was about drawing attention with his findings about the global communication revolution. According to McLuhan, TV has been a critical invention that ensures that nothing remains a secret, and that eliminates privacy, and he believed that the change of societies is possible with the development of communication tools in various forms. McLuhan made one of the most important predictions of the 20th century. This was  the Internet.

In contemporary world, social media is used by millions of user all over the world. New technologies have turned the world into a “global village” Although McLuhan said almost 60 years ago, his ideas about media (medium is the message) and the “global village” concept are still relevant today.

References

  • McLuhan, M. (1962), The Gutenberg Galaxy: The making of typographic man.   London: Routledge.
  • McLuhan M. (1964), Understanding Media: The Extensions of Man by Marshall McLuhan, McGraw Hill
  • McLuhan, M. (1967). The Medium is the Massage: An Inventory of Effects.  London: Penguin Press.

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New Social Compact

Leaving no one behind with Fiqh for person with disability

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As I watch the new Netflix documentary, Crip Camp: A Disability Revolution produced by former President Barrack Obama and Michelle Obama, I realize thatthere is an urgent need for grassroot activism to support disability religious rights to pave the way towards greater equality. The movie highlights disabled summer campers who fight for the realization disability rights in 1970s, at the time when they were largely ignored by the state.

And does Indonesia need A Disability Revolution?

According to a study by Monash University, it is estimated that the disability prevalence rate in Indonesia is between 4% and 11%. There are several causes of disability, ranging from malnutrition, diseases, ageing population, natural disaster, and accident. Unfortunately, due to social stigma in the society against people with disability, the disability statistical figures may be underreported.

The Indonesian government has been actively involved in international convention by ratifying United Nations Convention on the Rights of Persons with Disabilities (UNCRPD) in 2007 and issued the law no. 8 of 2016 on rights of persons with disabilities to comply with human rights standards. But, at the same time the law faces some stagnate situation regarding improved well-beings of people with disabilities because disability prejudices are still at the heart of this tension. 

For example, disabled children are less likely to attend formal education because of lacking inclusive schools. In public places, ramps and accessible information are not easily available. Zooming into the workforce, Indonesian 2010 census reported that only 26,4% people with severe disabilities were employed in formal sectors. This resulted in high rate of self-employment among people with severe disabilities. Many people with mental disability, such as bipolar disorder, have to conceal their condition for the fear of losing jobs.

A research found that discriminations against people with disabilities in developing countries, including Indonesia, caused a loss of up to 7% of Gross Domestic Product(imagine : what if a genius with severe disability like the late Professor Stephen Hawking had never been employed at university?).

Women with disabilities even suffered more from double prejudices, by their gender and their disabilities. What makes thing more difficult for disabled citizens is that, despite of some disabilities laws and ministerial decrees, they were poorly enforced. This explains the urgency of ending this discrimination from a social-economic developmental perspective.

As the largest Muslim majority country in the world, Fiqh (Islamic jurisdiction) for person with disability remains important to safeguard equal religious rights. As a non-disabled Muslim woman, being able to perform Islamic prayer (shalat) properly help me increase my mental wellbeing during this unprecedented time.

Unfortunately, there are still some Muslims who believe that disabilities are by-products of witchcrafts (sihr) or demons (syaitan) which can be healed only by involving spirits and enchanting some quranic verses. Further, in Islamic law per se, there is no specific term which can encompass all disabilities.

“Fiqh for person with disability is very important because the society has yet to accommodate special needs for people with disabilities in performing religious rituals. For example, how does Islam regulate the wudlu(ablution) taken by a man/woman without arms? Considering that Islamic law obligates that someone must wash one’s arm up to elbow during wudlu. And will the wheelchair be considered as najis(impure) inside the mosque?” said Mr. Bahrul Fuad, a disabled person and board member of AIDRAN (Australia-Indonesia Disability Research and Advocacy Network).

Mr. Ahmad Ma’ruf, the Disability Program Team Leader of Muhammadiyah, the second largest and most influential Islamic organization in Indonesia after Nadlatul Ulama (NU), even posed critical questions:“What if persons with hearing impairment wish to get married and say ijabqabul (Islamic marriage vows), will they use sign language? Because religious court has yet to regulate the sign language issue. And who has the authority to validate the sign language as “legally correct” in Islamic marriage?  What if a man with wheelchair wishes to be an imam (leader of a congregational prayer)? Is he allowed to do that, given the fact that many people still interpret explicitly the regulation that makmum (member of a congregational prayer) must follow movements of imam? What if there is no accessible ablution facility in a mosque? Should a person with disability performs tayamum (dried ablution)?”

To address this issue, NUand Muhammadiyah issued Fiqh for person with disability and raise awareness of the public concerning equality for disabled communities. NU even collaborated with the Ministry of Religious Affairs to disseminate the Fiqhto mosques nationwide.

Fiqh for person with disability will fulfil civil rights of disabled community comprehensively, ranging from ubudiyah(religious rituals),muamalah(interpersonal relation), to sahusiah(public policy). This Fiqh will also protect rights of disabled women, as the most marginalized group.

To ensure the smooth implementation of the Fiqh, the government, civil societies, disabled people organizations, religious leaders, and experts of Islamic law should collaborate for accountable monitoring and evaluation. Regular capacity buildings for judges, teachers, and village officials should also be organized.

Finally, political buy-in through Perda(regional regulation)and guidelines should be issued to strengthen government officials’ commitment to enforce the Fiqh. For example, the Special Province of Aceh under Syariah law have regularly issued qanun(regional regulations subjected to Islamic stipulations).

Historically speaking, during the Umayyad Caliph era in the 700s, the Caliph Al-Waleed ibn ‘Abdul Malik accommodated health treatment needs for his population with disabilities through the provision of health care clinics within all his jurisdictional provinces. This idea was emulated by Caliph Umar Bin Abdul Aziz who hired support services workers for people with disabilities. This initiative resulted in social and legal impacts worldwide, in which a broad array of laws on disabilities were enacted.

In making public policy for citizens with disabilities, the government of Indonesia should not paint disabilities situation with a broad brush. Rather, Fiqhfor persons with disabilities must be taken into consideration seriously. Otherwise, there will be far-reaching consequences on well-beings of people with disabilities in the long run.

This Fiqhis a beacon of hope for future generations, to leave no one behind.

As put forward by a member of Crip Camp: “If you don’t demand what you believe for yourself, you’re not gonna get it”.

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New Social Compact

Good Parenting Reduces the Divorce Rate

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Divorce is a very stressful event. Apart from having a bad impact on children, divorce has a major impact on the survival of the husband and wife who experience it. Divorced couples visit psychiatric clinics and hospitals more than couples from intact families. Divorced couples experience anxiety, depression, feelings of anger, feelings of incompetence, rejection, and loneliness.

In Indonesia, the divorce rate from year to year shows an increasing trend. The Ministry of Religious Affairs of the Republic of Indonesia reports that since 2015 until now there has been an increase in the divorce rate. In 2015 there were 394,246 cases, in 2016 it increased to 401,717 cases, then in 2017 it increased to 415,510 cases, as well as in 2018 it continued to increase to 444,358 cases, and by 2020, per August the number had reached 306,688 cases.

               The increase in the divorce rate from year to year has serious consequences in families. Conflict during the process of parental divorce and separation has a negative impact on the physical and psychological well-being of all family members. Quite a number of research results show that divorce has a negative effect on all family members, especially children. The results of Amato’s research in 2011 with a meta-analysis approach to 67 study results showed that children from divorced families had lower academic achievement, behavior, psychological adjustment, self-concept and social relations than children from intact families.

               Based on In the author’s empirical observation, the ending of marital status for a particular family also brings several social impacts, for example: narrowing social networks which results in a lack of social support, causes negative life experiences and psychological suffering, and causes economic hardship for women.

Thus rather than that, a marriage which basically originates from an agreement between two parties, so if there is a divorce, it is certain that both parties will suffer losses. Even children from marriages who divorce will share such losses. Then, what factors cause divorce? In my opinion, the substantial cause of divorce is the parenting concept of a married couple.

Good Parenting

               Parenting, generally known by the public as a pattern of parenting parents towards their children. This assumption is not completely wrong, but it must be straightened out that parenting is an ideal household conceptualization. Of course, you have to move from a husband and wife long before you have children. A husband and wife have had to discuss it long ago so that in various desired manifestations it can be carried out harmoniously together.

Parents (married couples), basically forming their children until they reach maturity will not be separated from the influence of their world. The mode of reflection on the relationship between parent and child is a complex activity that includes many specific attitudes and behaviors that work separately and collectively to influence the child’s outcome and the emotional bonds in which parental behavior is expressed.

In this case, parenting can be explained in terms of two components, namely parental responsiveness and parental demandness. Parents’ demands are the extent to which parents set guidelines for their children and how their discipline is based on these guidelines. Parental responsiveness is an emotional characteristic of parenting. Responsiveness continues to the extent to which parents support their children and meet the children’s needs. Both responsive and demanding parenting have been linked to securing attachment to children. Referring to Baumrind (1971), he identifies three parenting styles, namely: authoritative, authoritarian, and permissive with responsive and demanding concepts in mind.

Authoritative parentingis a condition of authoritative parents as a combination of demands and responsiveness. They make logical demands, set boundaries and demand children’s obedience, while at the same time, they are friendly, accept the child’s point of view, and encourage children’s participation in decision-making and often seek their children’s views in family considerations and decisions. This type of parent is then referred to as the type of parent who monitors and disciplines their children fairly, while being very supportive at the same time.

Authoritarian parenting, a demanding and unresponsive parental condition. They engage in little reciprocal interaction with children and expect them to accept adult demands without question. Strict socialization techniques (threads, commands, physical strength, love withdrawal) are used by parents who are authoritarian and withhold self-expression and independence. Authoritarian parents tend to set high standards and guidelines and require compliance. Authoritarian parents attribute love to success and not nurturing like the other two parenting styles.

Permissive parenting, consists of several clear and predictable rules due to inconstant follow-up and neglected bad behavior, neutral or positive affective tone. They give children a high degree of freedom and do not restrain their behavior unless physical injury involves. Permissive parenting shows an overly tolerant approach to socialization with responsive and non-demanding parenting behavior. These parents are nurturing and accepting, but at the same time they avoid imposing demands and controls on the child’s behavior. They have little or no hope for their children and often see their children as friends and have few boundaries.

Based on the three parenting models above that the author has reviewed and conducted a literature review, it is clear that the Good Parenting pattern that must be applied by a husband and wife is authoritative parenting. This concept implies a condition in which a positive influence on the realm of a child’s life until he grows up on the aspects of education and psychological well-being is formed.

A positive parent-child relationship illustrates that the family will survive in harmony so that it becomes the foundation of a healthy home and community environment. The influence of the parents on the whole life of the child means the influence from birth to adulthood due to the parents. Children spend most of their time at home and the attitudes, behavior, standard of living, and communication of parents with their children have a major impact on the child’s future life. If their parents are too strict or too obedient, it has a negative impact on their life. But the supportive, caring and flexible attitude of the parents results in a psychologically and mentally healthy child.

Parents (a married couple) should adopt an authoritative parenting style and practically apply it when dealing with their children. They are the backbone of a nation and the nation’s future depends on their psychosocial development. Healthy parents can produce healthy children in exchange for a healthy nation. On the other hand, unhealthy parents (husband and wife) will have a bad influence, a small example is divorce. And this is a burden for the nation.

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