It is intriguing that within modern times (from Galileo and Bacon onward) the idea of global history was born in the European philosophical mind at the same time when European imperialism was at its apex, well supported by science and technology, (the st world of logical positivism) considered the definitive modern answer to all social, political and economic problems.
Specifically, historicism is born with the publication of Giambattista Vico’s New Science (1725) in the 18th century. Until then history was not considered universal but a rather tribal enterprise, not worthy even to be called a science since it was not concerned with universal problems. The ancient Greek certainly did not consider it a primary pathway to truth, neither did Descartes. History was considered as a teacher of sort who taught man about his past (as Cicero had pointed out, Machiavelli concurring) but the fact that it was man who made history and, at the same time and almost paradoxically, history made man, was yet unknown philosophically.
But by the 18th century, the so called age of enlightenment, the whole world could be envisioned as one stage wherein a single global drama could be played out. It was almost natural that Europe would arrive at the idea of universal history and see itself at the very center of its processes. Natural too that it should have put its meaning and interpretation in terms of Western Civilization. In fact, had there not been those early Greek thinkers who initiated philosophy as we know it, there would not be any science, no technology, and no atomic bombs either; which is to say, without its origins in ancient Greece there would not have been any modern culmination of science and technology either, what goes by the name of positivism.
Vico has taught us that to understand the nature of any cultural historical phenomenon one must study its origins. To even begin to grasp the advent of our modern technical civilization and the entrepreneur’s mind-set we ought not begin with the scientific mind-set of the 17th century but with its origins, as Vico has well taught us, and situate the emergence of the new modern science within the larger background of Western history. We need to begin at the beginning of thought among the early Greek.
When we focus on such origins we notice the strange fact that no such eruption of thought occurred in the ancient Oriental world. While it is true that the Chinese were (and still are) a highly intelligent people, that there is no indication that they were in any way at a lower intellectual level than the Greeks, they did not produce science, not even the beginning of science. There is little indication that, left on their own, they would have arrived at science. The contrary can be asserted: that the harmonious and well balanced patterns of Chinese civilization were against the reckless and dangerous adventure of the mind what we in the west call reason; a reason that needs to be followed and adhered to no matter where it leads.
While it is true that with Galileo the earth is no longer the center of the universe we have to keep in mind the bigger picture: that Greek science maintained that there an immediate bond between ourselves and nature. The motto for this nexus was Sozein ta Phainomena (to preserve things as they show themselves to be) which simply meant that the Greek scientist would preserve the nexus between natural objects and our direct perception of them. Objectivity in that observation is all important. No capricious gods there.
The question arises: why did philosophy which prepares the way for modern science originate among the Greeks? Why did it take place there? Why did it take place at all? To begin to answer this question we have to grasp the fact that human creation is not deterministic, human acts are unpredictable; that a new vision can go beyond any existing previous framework. That is to say, the outburst of light in ancient Greece need not have happened at all. Parallel universe are possible.
The birth of philosophy cannot be reckoned as the effect of a cause. The birth of philosophy, its origins, so important to determine its essence for Vico, is the point at which Being comes into its own and claims mortal minds. There is no more split between subject and object, between thought and Being. As Parmenides first perceived, they belong together in unity. Being is the whole, the All calling to thought. There is intellectual awe at the thought that the human mind is capable of raising itself above all that is, that it is, that it exists. Hence the famous question: why is there something rather than nothing?, a question which begins Heidegger’s Being and Time.
A century and a half after Parmenides Aristotle brings to completion the great age of Greek philosophy. This century and a half from Parmenides to Aristotle is the most revolutionary and speedy acceleration of all of history. This may seem preposterous to us moderns but consider this: the period opens with Parmenides’ vision of Being as an intelligible whole within which human thought is to find its elements. It is like the sun at sunrise: its light is still perceived as one of the things of the phenomena. It closes with Aristotle mapping out various and distinct realms of beings mapped out into the territories of different disciplines, not changed that much since then: logic, mathematics as a deductive system, physics or natural science, biology, psychology, ethics, politics, economics. Science is born, albeit to be intelligible to itself it has to cling to the maternal apron strings of philosophy. Now we are at high noon; the light of the sun pervades everything and yet, just because it is so pervasive it is no longer consciously perceived; it is just there taken for granted and needs to be rediscovered and disclosed again
For Aristotle to be is to be an individual entity of some kind, to exist is to be an individual instance of a species. So when the Greeks created philosophy proper they ceased to be aware of the light of Being itself in which they saw what they saw. The history of Being for Western thought begins therefore with the forgetting of Being. But the schematized world of Aristotle still has an inner unity which we moderns have lost without even being aware of it. That unity is the Greek sense of Physis which we translate as nature. Stones, plants, animals, stars, and planets still belong to the one cosmos within which man lives and has its being as a natural being. The cosmic alienation, the nihilism of us moderns, had not yet entered the Greek spirit.
Modern science has been around for some three hundred years now. However we ought not forget that it is built upon the foundations of Greek science. Without Euclid and Archimedes, Newton would have been impossible. Yet most of us would agree that our science is not exactly that of the Greeks, or why would we call it “modern science”? More often than not we couple it with technology. In his Science and the Modern World, Alfred North Whitehead brilliantly deals with this conundrum. There he upsets one of the taken for granted assumptions of conventional history which seems to take for granted that the modern period begins when men turn from the faith of the Middle Ages to a reliance on reason culminating with the age of Enlightenment (18th century). What is overlooked is that the Middle Ages were characterized by the sweeping rationalism of the scholastics (among whom Thomas Aquinas) and in reality the modern period begins with a revolt against such a rationalism and a turning to the stubborn empirical facts of experience. It is that, according to Whitehead that is at the origins of the modern era.
Whitehead focuses on Galileo who insisted on mechanics established mathematically as the most important aspect of the new modern science. Indeed it became the central part of physics all the way to the end of the 19th century. Astonishingly, Galileo rather than stick with the empirical “irreducible and stubborn facts” sets up a concept which cannot be validated by actual facts. He postulates that a body in motion will continue to be in motion ad infinitum on a frictionless plane. The empirical fact is that our experience has never presented us with a perfectly frictionless surface nor with a plane which is infinite in extension. No matter, as far as Galileo is concerned. This concept of inertia is needed for his theory. Whitehead points out that medieval rationalism has not for a moment surrendered to the brute facts. It is the other way around: it posits conditions contrary to facts and then paradoxically it measures those facts in the light of those contra-factual conditions. Reason becomes “legislative of experience.”
Kant perceived this as the real revolution of the new science to eventually become the revolution within philosophy. As Bacon had intimated, the advancement of knowledge necessitated that we should stop following nature passively; rather we should question nature and force it to give us answers. The Critique of Pure Reason, is less an attempt to set up a system of idealistic philosophy and more an attempt to grasp the meaning of this new science and its consequences for human understanding.
So, Galileo is much more than an event in the history of ideas. We have come a long way since then and paradoxically rather than becoming masters of nature, the age of extinction is upon us. What has happened is a transformation of human reason which in turns transforms all subsequent human history. This change is pervasive reaching into religion, art and culture in general. In politics man is envisioned as a lord and master of nature transforming his social existence. So there is an essential bond between science and technology. Technology embodies physically what science has already accomplished in thought when science sets up its own conditions as a measure of nature.
Vico, on the other hand, insists throughout his opus that in order for Man to understand himself and avoid the danger of scientific objectification, he needs to attempt a re-creation of the origins of humanity. This is possible in as much as it was Man himself who created his own cultural origins, and therefore he can return to them. In the beginning there is the end. Thus he can hope to understand the destiny and meaning of his striving in space and time, which is to say, within history.
This kind of hermeneutical operation is possible but cannot be carried out by means of scientific archeological tools but by an act of the imagination, that most human of faculties which Vico calls fantasia. It is through imagination that Man may recreate mytho-poetic mentality. While the modes of thought of primitive Man were different from ours, the mind which created them is the same. Imagination may be impoverished in rational Man, who belongs to the third Vichian historical cycle, but it remains one of those modes of perceiving reality and remaining human. It is a sine qua non for the discovery of his human nature. Let us briefly explore how Vico explains the process.
Vico points out that primitive Man could not have been a creature of the intellect. He was steeped in the senses and the imagination. This gave his language, religion and other institutions a peculiar character, which is to say that the character of primitive Man’s institutions reflected the character of his mind, especially those pertaining to language. He identified three stages of human development: (1) the poetic or divine age: the age of the gods wherein imagination is strongest and reasoning is weakest. The mind of this era ascribes to physical things the being of substances animated by gods. (2) The heroic age: the age when heroes believed themselves to be of divine origin. This is the mind that creates Homer’s or Dante’s heroes. (3) The age of men: the age when reason and intellect reign supreme. This is the mind that produces the age of Enlightenment, so called. To these stages of development accrue thee different kinds of natural law: (1) divine laws, dictated by the gods, (2) heroic laws, dictated by the strength of the heroes but curbed by religion, (3) human laws, dictated by developed and autonomous reason. This is the age of the American and French Revolution and the Enlightenment.
The human mind not being static develops slowly over time and Vico, in the light of those three stages of natural law, says that it is a mistake (dubbed by him as boria dei dotti or “the arrogance of scholars”) to claim as universal features of all societies a law based on fully developed reason belonging to the third stage of development. This conceptual mistake is the result of a mistaken assumption, namely that the ideas and institutions of all historical ages are the product of a human mind whose character is fixed. The mistake explains in turn the inability on the part of philosophers and historians, who are the product of the third rational age of men and found mostly in academia, to recreate and understand fully mytho-poetic mentality, a sine qua non for the recreation of origins.
While this kind of misconception abounds in academia, it can also be easily found in popular culture. Let us take an example from the film medium. The movie Quest for Fire was inspired by the book The Naked Ape. Both book and movie purport to show primitive man’s first tentative steps toward his own humanity and toward civilized life. However, I would submit, that far from getting a recreation of origins, the reader and viewer is served with an image of primitive man as seen through a Cartesian paradigm. Both narrator and director bring to the recreation of primitive mentality all their rationalistic premises and assumptions. The most egregious and erroneous is the assumption that primitive man’s mind functions as a sort of lower underdeveloped rational mind. Corollary to this assumption is the one which holds that man’s origins can best be understood rationally, for the vantage point of the third cycle of history, that of full-fledged rationality.
That this is so is apparent from the very outset of the movie. Nowhere are the gods, issuing from primitive man’s fertile imagination, to be seen or heard. As Vico has pointed out, without a recreation of early man’s religious impulse, without the fear and the wonder inherent in this primordial religion, no beginning of man’s humanity and of his civilization can be recreated. And in fact, nowhere in the book and the movie is an act of “piety” to be discerned. I mean acts such as the burial of the dead, ritual dancing, marriage and sacrifice to the gods, cave painting. What we are treated to instead is strife and violence, indiscriminate mating and a thinly veiled competition for primitive technology, fire. The message is clear: the fit and the winners deserve to survive; the weak perish. This is not the primitive mind-set but unconscious social Darwinism.
All this is presented, mind you, despite the latest archeological findings of eminent archeologists, such as Leaky, suggesting that there might have been much more cooperation among early men than has been surmised; that what in fact assured their survival was less competition for natural resources and more of a common concern for the common good of the tribe and that religion was essential for conceiving the common good. And that explains why the book and the movie lack social phenomena such as ritual dancing and singing, initiation, potlock celebrations, the telling of fables or myths by which primitive man attempts to create order out of the surrounding natural flux continually assaulting his senses.
What gets most glaringly ignored is the most important institution of early man, namely language. Language is understood rationalistically as a mere utilitarian means of communication and an instrument of social control. What is accorded a privileged position is the incessant anxious search for fire (hence the title of the movie “Quest for Fire”) and the constant struggle with other men that such a search and possession entails. The premise seems to be that the tribe who controls fire wins the technological competition and earns the privilege of carrying on the evolutionary process. The unfit simply perish.
Within a Vichian paradigm, this is an obvious distortion. It is nothing less than a portrayal of modern rational man fighting for oil in Kuwait or Iraq, and measuring his humanity and civilization by mere economic standards. “I would have kept the oil,” says our newly president-elect. This rationalistic premise even assumes the character of a dangerous myth devoid of its logos when it takes on racial overtones. At the conclusion of the movie we are treated to the contemplation of the “naked ape,” the blue eyed, successful conqueror of the primeval forest (the Anglo Saxon?) washing himself under a water fall while his dark swarthy, less successful colleagues (the minorities) grove in filth in a cave.
Paradoxically the ancient Romans also thought of the Anglo Saxon as a dirty primitive man who did not know how to wash himself. But whether ancient or modern, this is practically a Madison Avenue advertisement: technological control of resources (fire) and hygienic living (water and soap for one’s body) leads to “enlightenment” and civilization. Cleanliness is next to godliness. Indeed the ape is naked in more ways than one. The nakedness is primarily one of spirit and intellect. That kind of impoverishment leads right back to the cave, albeit one endowed with a cellular phone and a fax.
Vico, on the other hand, defines primitive man’s mode of thinking as “poetic wisdom” and considers it nothing less than the master key to the understanding of his thought. As already seen, in the first two stages of development, imagination prevails over reason, and myth (the image) prevails over logos, i.e., the rationally explained meaning of those myths. In those two first stages, imaginative universals are preeminent over any, if indeed there are any, intelligible universals derived from abstract thought.
To understand the imaginative universal one has to begin with myth which for Vico is the primordial spiritual movement of primitive man, the mediator between nature and spirit, between what is useful and what is moral, between natural necessity and law. Vico is the first thinker to be aware that indeed myth is truth that incarnates itself in images, a symbol of truth, as it were. Myth is a very concrete image of the world expressing in very rudimentary fashion the ethico-religious experience of primitive man; an experience rooted in fear and wonder and which is always at the origins of religion.
For Vico, myth rather than logical thinking is the first form through which truth reveals itself. In other words, myth is the primordial historization of the eternal and mytho-poetic mentality is always related to religion even when it appears in adversary relationship to it. It is the first indication of the passage from the bestial to the rational, but even more importantly, it is the veil of transcendence hiding under the particular and the finite—the concrete historical moment of Being.
Based on this speculation on myth Vico can confidently assert that the first science to be mastered in recapturing human origins is the interpretation of myths (SN, 51). Myth is primitive man’s answer to questions he cannot answer conceptually but which demand a prompt answer on which may hang the very future of civilization, even the very meaning of life. It is the instrument of imagination for making sense of the surrounding world and gives it some kind of shape and meaning. The first of these meanings is identifiable for Vico in thundering Jupiter, father of the gods. This is a god that provokes fear, an emotion on which, as pointed out by Lucretius, primitive religion is based. But this fear is positive: it orders the bodily activity of primitive man and is the foundation of human thought and human society. To understand human origins, it is necessary to somehow recapture that primordial fear.
As the Vico scholar Donald Phillip Verene has well rendered it: “Any genuine beginning in thought requires the power of fantasia to produce true speech. The reflective mind is not the support of itself, any more than reflective society is the support of itself, but develops and always has beneath its activity the imaginative forms of early life.” (Vico’s Science of Imagination, p.18). This is the crisis of any beginning placated by the expression of the myth, a sort of faith in the myth.
Great poets like Dante are able to re-create this fear of beginnings as they begin their work and go on a journey of self-discovery. Because of that first myth of thundering Jupiter Vico could confidently declare that primitive man’s life is “poetic.” He could moreover declare that the most difficult and yet most necessary task of the reflective mind of modern man is that of pondering the origins of human existence, but not in an abstract way but concretely, paying attention to particulars, and then showing how providence unfolds its plan.
Vico is also the first thinker to point to a development in man’s spiritual life: at the beginning man is all sense, then he is fantasia, and finally he is intellect. To those three stages correspond the three forms of language: sign, images, concepts. Thus the “poets,” as myth makers turn out to be the first historians of primitive humanity. The universal incarnated itself in the image and becomes a fantastic universal which presents itself as a “poetic character.” Hence, properly understood, the gods and the heroes of antiquity represent aspects of life and moments of history.
Here are a few representative examples: Hercules: the founding of the institution of the family through the twelve enterprises needed to safeguard it. Medusa: the victory of Man over the primeval forest. Venus: sacred and profane love. Mercury: commerce. Neptune: navigation. Cibele: the earth’s fertility. Flora: springtime. Pomona: autumn, and so on down a list of thirty thousand gods enumerated by Varro, ushering from the fertile imagination of primitive man who, spurred by emotions of fear or wonder, created a separate divinity for just about every natural phenomenon he observed.
Here it bears repeating that Vico is also the first to point out that Homer could not exist as an actual individual poet: the Iliad and the Odyssey have different poetic styles. Homer is a poetic character to be interpreted as an image of primitive man who was a “poet” and made history by narrating it in the imaginative language and mode consonant with the particular era in which he lived. As Vico himself renders it: “The mother of wonder is ignorance of reasons and scarcity of abstraction.”
Vico’s thought has ethico-religious dimensions which modern man, despite his lip service to history as a teacher, all but ignores. The Vichian particular moves the imagination and is aesthetically beautiful, but it does more than that, for “poetic wisdom” is a movement of the divine (the transcendent) descending into the human and conversely, of the human (the immanent) reaching for the divine. These two complementary poles, human free will and divine providential order, appear contradictory and mutually exclusive to the reflective mind. They are however paradoxically related and inseparable. The particular of primitive mytho-poetic mind and the universal of abstracting “pure” mind capable of reflecting upon itself may be distinguished but may not be separated: they remain complementary to each other. Thus man is able to render judjment upon history once he has intuited that he is his own history.
Croce erred in trying to downplay one pole (the transcendent) in favor of the other (the immanent). The Vichian mind-set, on the contrary, has little in common with a Cartesian mode of thinking in love with dichotomies such matter/intellect. This is so because it is so immersed in life and history that its clarifying processes coincide with the clarification of life and history. That kind of clarification is never as neat as abstract thought but it is certainly less sterile than Cartesian clear and distinct ideas.
In short, what Vico is saying is basically this: the coming wisdom of the philosophers is already implied non-rationally in the “poetic wisdom” of primitive man. When Man begins to think humanly, he has already given birth to a rudimentary kind of metaphysics. As Ernesto Grassi has pointed out in his Rhetoric as Philosophy: the Humanist Tradition, within the human mind the cognition of things precedes judgment about them; hence a topic necessarily precedes critique. The faculty of topics makes the mind ingenious and ingenium is the source of the creative activity of topics; it is the ability to see and make connections between disparate and even contradictory notions. In other words, ingenium is a “grasping” rather than a deductive property. In as much as primitive mytho-poetic mind possesses ingenium, it has an unconscious metaphysics which becomes conscious later through reflection. The historical process, however, admits of no fractures between one moment and the next.
Man is continually moving between two complementary poles such as passion/virtue; barbarism/civilization; spontaneity/reflection; and intuition/reason. This complementation seems to be built in the very structure of reality. Later Heidegger, like Vico, will reach the conclusion that “…multiplicity of meaning is the element in which all thought must move in order to be strict thought…” (What is called thinking). This complementation and multiplicity is especially present in Vico’s concept of providence.
One caveat is in order. Throughout the New Science Vico remains aware that ethical action cannot be founded on purely imaginative truth but more properly on reflected truths (SN, 1106). Vico, after all, has not called his work a myth but a science. In order to alleviate the primordial fear, early man had a psychological need to grasp a global vision of reality through the myth and thus evaluate choices. However, the contradictions remained largely unresolved, and that is fine at the first stage of development. However, when it happens at a later stage, problems arise. When, within a fanatical organization such as the Nazi party, myth wants to guarantee its own irrefutability, it proceeds to suppress the logos, i.e., the content or rational meaning within it. Wagner’s German myths certainly were used in such a mode by the Nazis with some help from an equally misconceived and misinterpreted Nietzschean philosophy emphasizing “the will to power” and the advent of the Uberman.
Guido De Ruggero in his Da Vico a Kant best explains the relationship of myth to reason in Vico by pointing out that within the “imaginative universal: the aesthetic element is expressed by the adjective (imaginative), while the intellectual rational element is expressed by the noun (universal). The proper function of imagination, therefore, remains that of a limiting adjective and neither adjective nor noun can be absolutized; they are complementary to each other.
Another way of explaining the relationship myth/reason is to think of the relationship form/content. Without content, form is meaningless. The form is myth, the content reason. An adjective is meaningless by itself when it is deprived of the noun it modifies. Similarly, mythic assertions self-destroy when they are separated from logos. On the other hand, the proper function of myth is never that of reducing the unknown and mysterious to rational clarity, rather it is that of integrating the unknown and the known together in a living whole wherein the limitations of the external self may be transcended. To use a metaphor adopted by Unamuno somewhere, myth is like a mountain on the small island of rationality and scientific knowledge, the more we climb the mountain the more vast the expansion of the sea of what is still unknown will appear to the climber.
So the search for the true meaning of myth becomes for Vico one of the essential tasks of literary interpretation. In that sense Vico is the grandfather of modern hermeneutics in vogue in today’s literary and philosophical circles. The tragedy of our “enlightened” times is that Vico is still little known, even in the land he was born and raised in. The time is ripe for a remedy to such a glaring cultural flaw.
In Northern Nigeria, Online Skills Help Youth, Women Tap New Opportunities
Rashidat Sani lost her job when she was pregnant with her child. Now a nursing mother, she has been unable to find flexible employment that would allow her to take care of her baby and earn a living.
That was before Sani attended the Click-On-Kaduna digital skills workshop earlier this year, which helped her become an “e-lancer;” a self-employed contractor who can work various online jobs.
“This workshop has been perfect for me,” said Sani. “I can stay home and take care of my baby while working on my computer. I can’t thank the organizers enough.”
Sani is one of more than 900 young people who attended the three-day workshop designed to help young Northern Nigerians tap into the digital job market. With support from the Rockefeller Foundation, the workshop was created by the Kaduna State government and the World Bank to increase job opportunities for the country’s youth—which currently makes up more than half its population—and decrease youth unemployment which has risen to 33%.
“There are nine million people in Kaduna State, 75% of whom are below 35,” said Muhammad Sani Abdullahi, Commissioner of Budget and Planning for Kaduna State. “There are also roughly 70,000 government jobs in the state and this cannot meet up with the job deficit.”
The hands-on workshop aimed to give unemployed and underemployed youth, women, and disadvantaged groups some of the tools needed to compete in the online job market. Sessions included practical trainings on how to set up an online profile, build a personal brand, negotiate a fair compensation, and land a first job. The workshop also provided opportunities for participants—nearly half of them women—to interact with e-lancing platforms like Upwork, a key partner of Click-On Kaduna, as well as several local platforms such as Efiko, Asuqu, MotionWares, or Jolancer.
In the last decade, digital technology has disrupted the global economy and fostered the creation of countless new markets, products, platforms, and services. Among the innovations, there has been a rise of online freelancing platforms which have enabled disadvantaged people across skills, gender and income levels to overcome physical and socio-economic barriers to earn an income through the Internet.
In Nigeria, unemployment rates have increased from 11.92 to 15.99 million in 2017, with the youth reported to be the most affected. This is further aggravated in Northern Nigeria due to its fragility and where the educational and economic infrastructures remain inadequate.
Kaduna State, located in the northern part of the country, faces these challenges. Plagued by years of endemic violence, government leaders recognize the importance of creating jobs for its young people, and the immense opportunities the digital economy offers.
Boutheina Guermazi, World Bank Director for Digital Development, said the global digital economy has given rise to a massive new market facilitated by digital platforms that are accessible to anyone who has access to the Internet.
“It is helping to promote inclusion by creating economic opportunities for youth in fragile states by equipping them with the skills needed to improve their social welfare regardless of their gender and income levels” she said. “These new income-generating opportunities need to be leveraged to create and connect people with jobs, especially women in the North who often do not have equal access to markets and jobs.”
Building on the success of the workshop, the Bank and Upwork rec+ently launched a pilot program that aims to kickstart the online careers of about 150 job seekers, expose them to more and better jobs, and contribute to Click-On-Kaduna’s sustainability and long-term impact.
Each of the selected participants will be given five tasks created under the Upwork pilot program. Once successfully completed, they will be paid for their work and rated, increasing their competitiveness for jobs on the platform. Participants will also be provided with further opportunities for mentoring and capacity building from Upwork while receiving payment for their work.
“I did not even have any idea of Upwork in the first place if it had not been for Click-On Kaduna,” said Nehemiah John, who participated in the workshop and the pilot program. “Aside from [participating in] the pilot project I am about to round a [new] contract with a client on Upwork. He requested a t-shirt design which I have done, and he liked it.”
The outcomes of the pilot program will continue to be monitored by Upwork and the Bank team, with the goal of increasing the number of people able to access online jobs and increase their incomes.
Wedlocks in Kashmir’s landscape
Marriage is a sacred institution in the human societies. Down the passing phases of time, the human beings have tied knots of man and woman in pairs to continue the order of the universe. God created human being in pairs and created humans out of those predecessors. This is even today the order of the nature and will remain so forever.
Marriage is a social and legal contract where man and woman are tied in a holy knot under the auspices of religious principles of Nikkah,as in Islam to carry forward the legacy of humans and human beings. Marriage is a pious knot that brings a man and a woman together forever to created an edifice of support for one another in times of need pain happiness, good and bad, nothing and something etc and is equated with one half of the Muslims faith. Marriage holds a vibrant symbolic significance in that people still want to marry and revere the institution. Overall it is said that the institution of marriage gives peace and order to the life of the man and Islam is in fact testimony to that bizarre fact.
Marriages form a major component of our Kashmiri culture which have come a long way since times immemorial. Marriages in Kashmir have undergone a fundamental transformation. In simpler terms, the age of marriage has risen. During the past times, the marriages in Kashmir were performed in an atmosphere of extravaganza where a lot of food and dishes were wasted and those nostalgic memories are perhaps etched to one and all if one recalls the memoirs of the past life. However today a civic and moral sense has prevailed among the masses where lavishness is slowly and steadily losing grip in our society and austerity is taking the substitution there of. Even the persons who accompany the groom towards the bride’s house have been reduced to few.The guests are also nowadays restricted in our society.It is a good gesture and a positive step towards development of society in Kashmir.
In an interview to India today T.V. few years back, i reteriated and favoured the stance of the government regarding ban on lavish marriages in Kashmir and guest control.
However the major problem that besets our marriages in Kashmir is the night long overuse of loudspeakers and subsequent firecrackers at the time of bharat reception. Suppose a person is suffering from disease and is ill, a student has examinations next day, a pregnant woman is expecting a child and the neighbours marriage causes the trouble. It becomes a major sin and music is prohibited in islam as wrong(haram).This ultimately causes trouble to one and sundry. Above the social plane lies the plank of moral conduit. We need to totally stop the use of loudspeakers during mehandirats. Although women can sing in pairs through get together.
Today, when our valley is under the grip of political violence and chaos and uncertainity has become order of the day, people need to show a religious and responsible civic sense and say goodbye to lavish marriages, particularly the menace of dowry in Kashmir.When parents of affluent give huge gifts and dowry to their daughters on their marriages,it causes roadblocks for the poor and disadvantaged sections of the societies and hinders their marriage prospectus..After all, it is the questions of our sisters. A parent who raises a girl child and marries him to a different person knows the pains of departure. Girls need to be respected and cared. They are not the property of their in-laws. There must be regard for the sacrifice of the women’s parents and the bride itself.
According to a famous Hadith, Prophet Muhammad SAW says that a marriage is performed on the basis of four factors. Some marry for the prestige of the caste some marry for the financial prospectus, some marry for the beauty of the girl and others marry for the character of the girl.Our beloved Prophet Muhammad SAW says that we need to focus and keep the last factor that is character of the girl in consideration for the to be married man.
In contravention, in our valley the parents are wary of the future of their daughters and want and wish to marry their daughters to the government employees. How many parents ask about the past, character, morality of the man.Be he a morally bankrupt but he should be a government employee. How sad and pathetic? Besides, the daughters are pushed towards late marriages on account of getting education and other factors.It is good to have education,but age factor matters. Parents should rather focus on the humbleness, compassion, character of the to-be grooms. Delaying marriage until personal and professional goals are achieved is a illogical response of our society.
Today,our society has degraded enormously. Our youth are under the grip of a moral disaster and soaked in immoral acts. The problem of late marriages has already aggravated and compounded the problem. The late marriages have given rise to various social problems and ills. Parents should marry off their wards once they become adults and attain maturity. God is responsible for their future. This will prevent our society from moral ills and our society will metamorphosize into a moral hub of social order. Unfortunately, we lack marriage planning and counseling centers in Kashmir. Besides, there is no problem if parents ask about the choice of their wards. Compatibility is a vital factor and golden rule in marriage.
The money which we spent on the lavish marriages can be exploited for the overall good and development of our society.The poor can be helped via this mode. This will make our society a just and humane and also please our creator Allah SWT.
Post-marriage step is a crucial phase in the life of a man. According to John D Gray, men are like rubber bands and women have a wavy nature. The married men and women ought to understand each other and have a regard for each other and their families. Patience is the essence of life. Differences can arise, but it is the role of the married persons to annihilate the crisis that makes inroads almost in everybody’s life day-in and day-out and display a calm attitude thereof.
Kashmir history is witness to the fact that in some cases ,the demand of dowry ruins the marital bond during post-marriage time.In some cases, the daughters have committed suicide or have been dragged towards the same under the circumstances. There should be a total ban on the use of dowry in Kashmir. Government should rope in a permanent ordinance to ban lavish marriages and dowry in Kashmir. I was stunned when recently in a facebook post,it came to light that thousands of girls are unmarried in Kashmir. What causes that and who is to be blamed? Let’s ponder over it….One day we have to answerable before Allah SWT about our worldly deeds as this life is too short.
The parents which raise a child in the hope of pillar of support tomorrow need to be respected and regarded by the daughter-in-laws. The in-laws become the parents of the women after marriage and they need to treat them equally in that perspective and kind regard. This creates a healthy atmosphere in the lives of couples during post-married life and turns as boost in arm to solidify their strength of oneness forever. Marriage is more than being together. It is a responsibility in vogue, vis-a-vis the creator and created. We can’t turn a blind eye to this raw fact. This is all about the conjugal commitments.
Globally, youth are the largest poverty-stricken group
Half of all people living in poverty are younger than 18 years old, according to estimates from a new report released on Thursday by the United Nations Development Programme (UNDP) and partners.
The new figures in the 2018 global Multidimensional Poverty Index (MPI) show that in 104 primarily low- and middle-income countries, 662 million children are considered poor according to multiple different indicators. In 35 of these countries. Children account for at least 50 per cent of the total.
The 2018 MPI, produced by UNDP and the University of Oxford’s Poverty and Human Development Initiative, provides the most comprehensive view of the many ways in which 1.3 billion people worldwide experience poverty in their daily lives.
The MPI looks beyond income to understand how people experience poverty in multiple and simultaneous ways across the three key dimensions of health, education and living standards; taking in factors such as a lack of clean water, sanitation, adequate nutrition or primary education.
According to the index, those who are deprived in at least one-third of the MPI’s components are defined as “multidimensionally poor”. The 2018 figures, which are closely aligned with the Sustainable Development Goals (SDGs), cover almost three-quarters of the world’s population.
Some 1.3 billion people live in multidimensional poverty, which is almost a quarter of the population of the 104 countries used to calculate the 2018 MPI. Of these, 46 per cent are thought to be living in severe poverty.
“The Multidimensional Poverty Index gives insights that are vital for understanding the many ways in which people experience poverty, and it provides a new perspective on the scale and nature of global poverty while reminding us that eliminating it in all its forms is far from impossible,” said UNDP chief Achim Steiner.
Progress is possible on poverty, argues UNDP chief
While the latest figures paint a stark picture of just how many are still left behind, they also demonstrate that progress can happen quickly with the right approach.
“Although the level of poverty – particularly in children – is staggering, so is the progress that can be made in tackling it,” he added, pointing out that in India alone some 271 million have escaped multidimensional poverty “in just ten years.”
The poverty rate there has nearly halved, falling from 55 per cent to 28 per cent over the ten-year period.
Although similar comparisons over time have not yet been calculated for other countries, the latest information from UNDP’s Human Development Index, which was released last week, shows significant development progress in all regions, including many Sub-Saharan African countries.
Between 2006 and 2017, the life expectancy increased over seven years in Sub-Saharan Africa and by almost four in South Asia. Moreover, enrollment rates in primary education are up to 100 per cent.
The data shows that in addition to the 1.3 billion classified as poor, another 879 million risk slipping further into multidimensional poverty due to conflict, sickness, drought, unemployment and other setbacks.
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