In his 1924 book on The Metaphysical Foundations of Modern Science, Edwin Arthur Burtt wrote this perceptive passage: “An adequate cosmology will only begin to be written when an adequate philosophy of mind has appeared, and such a philosophy of mind must provide full satisfaction both for the motives of the behaviorists who wish to make mind material for experimental manipulation and exact measurement, and for the motives of idealists who wish to see the startling difference between a universe without mind and a universe organized into a living and sensitive unity through mind properly accounted for. I hope some readers of these pages will catch glimmerings of how this seemingly impossible reconciliation is to be brought about. For myself I must admit that, as yet, it is beyond me” (p. 324).
We are now in the 21st century but despite Whitehead’s process philosophy and cosmology, and Sagan’s and Hawking’s scientific cosmological schemes the above mentioned reconciliation has yet to fully appear. To be sure there are some encouraging signs on the horizon. I am thinking here of scientists at the cutting edge of quantum physics already lying the foundations for a new revolutionary cosmology. See The Quantum Self by Danah Zohar (1990) and The Holographic Universe by Michael Talbot (1991).
I would like to suggest that the bridge between the extremes of scientism and idealism may well prove to be Vico’s philosophy of history, but correctly understood.
For the philosopher of history Giambattista Vico the historical course of civilizations within a providential order is that “Men first feel necessity, then look for utility, next attend to comfort, still later amuse themselves with pleasure, thence grow dissolute in luxury, and finally go mad and waste their substance” (SN 241). Thereafter, when a society at the last stage of development in its “barbarism of reflection” fails to heal itself by taking responsibility for its history, the Vichian ricorso takes place, i.e., the return to primitivism and barbarism which restores simplicity, religion and poetic wisdom (SN, 1106). It is that ricorso which saves Man by preserving his humanity.
To fully grasp the Vichian concept of “historical ricorso” one needs to first return to Vico’s concept of Providence, the centerpiece of his speculation. Anselm and Aquinas have taught us that God is the prototype of the thinker in as much as he creates being by thinking it. Vico too, as we have seen, points out that thinking and making are one and the same for God. Therefore, in as much as God has granted his own Logos to both being and the organs of knowledge, “created being” is “thought being” that bears traces of the divine intellect. Vico patterns this convertibility of thinking and making to man’s artifacts and shows that Man is capable of truly knowing only what he himself has made. He will never comprehend fully either nature or its Maker, at least here within time and space.
And here lies the root of contemporary Man’s cultural malaise: in the presumptuous conviction that the human mind can and in fact will in the future encompass God’s mind. At that point Man becomes a god of sorts. An inversion has occurred: it is God, not man, who is in search of perfection.
Vico describes thus the last stage of deterioration of a whole civilization: “And finally they go mad.” It is the madness of a Caligula that we have already examined in another article. What brings about the madness is the delusion of being a god which is nothing else but the worshipping of one’s cleverness and its derivations; what the Bible calls idolatry. This is the real original sin: the stubborn refusal to be a creature and the arrogant attempt to become a god. This is the secret wish of Adam surfacing in Hawking who boldly declares that “then we shall know the mind of God.” In other words, then we shall narcissistically worship ourselves as the creators of the eighth day of creation; and we shall rule not only empires and kingdoms, but the universe itself.
Surveying ancient history we see a Roman Empire at the summit of its splendor and organizational genius, when unaided human power could go no further, producing a Caligula, perhaps the most representative of the later Roman emperors and a civilization on the brink of its own self-destruction gone mad with the worship of its own achievements. Rome becomes a goddess too. Caligula proudly leads the Roman army to the shores of Northern Gaul and commands his generals to collect shells on the beach for him. A god need not give justifications for his whims.
Similarly, today we see in place a civilization which in its technological hubris has perfected the means and neglected the goals. A civilization which elects psychopaths as its leaders and guides. A civilization that by idolatrous self-adoration of its own cleverness ends up discarding the living God.
As Carl Sagan puts it at the end of the introduction to Hawking’s A Brief History of Time (1988): “Hawking is attempting, as he explicitly states, to understand the mind of God. And this makes all the more unexpected the conclusion of the effort, at least so far: a universe with no edge in space, no beginning or end in time, and nothing for a Creator to do” (p. x).
What is at work in that statement is the Cartesian mind-set: first God is made the underpinning of one theory of knowledge. Eventually He is discarded as superfluous. For indeed, in our consumer-produced society, having nothing to produce is the equivalent of being superfluous. Once God has been rendered superfluous, anything is possible and allowed. As Dostoyevsky points out in his The Brothers Karamozov, if there is no God authority itself loses it legitimacy. Then the world will be governed by Machiavellian “virtù” and “fortuna” with man asserting himself in the world as amoral energy. Inevitably the “will to power” will tend to replace the “will to truth.” The gulags and the lagers become not only thinkable but possible. This is the “sickness unto death,” a “self-forgetfulness” of one’s nature, the final dehumanization of Man.
This is the dead-end on which Man is presently embarked in a closed world utterly immanent and deprived of any transcendent principle. When Man in his freedom wills such a world God respects that freedom and simply leaves it alone. He becomes the absent God. As J. Ellul renders it: “The silence of God entails the disappearance of the very meaning of western history. The paradox that is the West exists no longer…The West is dying because it has won over God” (The Betrayal of the West).
Those are powerful words. Perhaps more than any other contemporary thinker, Ellul has pointed out that we are the heir of a Cartesian world, both in theory and in practice. That is the logic behind a dehumanized world emphasizing technological progress at the expense of Man’s humanity. Ellul calls it the world of “efficient ordering” implying the transformation of al the spheres of human activity, be they productive, political, and even psychological, into systems of order arrived at through technology. All spheres of life are ultimately converted into procedures and structures. Humanistic thought rooted in imagination and intuition is simply excluded from this kind of efficient ordering (See J. Ellul’s The Technological Society, 1964). What lies behind this modern phenomenon is the Cartesian scientific mind-set eventually transforming itself into logical positivism.
Way back in the seventeenth century the Cartesian mind-set envisions the machine as a tool to systematically order human experience through a rationalistic division and conversion into procedures of al the processes of the human world. Vico intuited that in that kind of technological world little room is left for works of humanistic imagination (i.e., literature, the arts, history, philosophy, ethics); i.e. the very modes of thought and sentiment through which Man may attempt to understand himself. It is this inability to associate humanistic thought with truth that lies at the root of contemporary technocratic mentality and its sheer inability to provide a unifying vision of the whole of human knowledge.
As Gilkey has pointed out, in that kind of world human beings become the servants rather than the masters of the very organizations they have created. The worth of an individual will not be conceived as intrinsic to his humanity any longer but as related to his contribution to an effective, efficient part of a social scheme. Any sort of transcendence over the social system, any inwardness and creativity are not only unappreciated but more often than not they are discouraged. The individual is seen as a mere cog in the system: a producing and consuming machine devoid of any inwardness. Robocop will be seen as a better law enforcement agent than a human being who has fears and emotions and more liable to make a mistake.
What is highly ironic is that this cultural disaster and impoverishment has come to pass in the “Christian” West which has always valued, at least in principle, the transcendent dignity of the individual. After all, the inalienable rights enshrined in the US Constitution were not invented by Thomas Jefferson one fine day. They were already intrinsic part of our Judeo-Christian heritage. Christianity has always conceived them as rights that inhere to the reality of the human spirit; what used to be called soul but is today called the “software” of man the machine. One cannot be too far from the truth in asserting that this degeneration of the concept of human spirit is directly related to our civilization’s present state of dehumanization. Indeed, to live by bread alone, for one’s belly, is to have sold one’s soul for a bowl of lentils, and ultimately to die spiritually.
Spiritual destitution lies at the root of our external problems such as the ecological devastation wrought on nature and threatening to swallow both nature and civilization. The prophetic warnings of 1984 and Brave New World ring even truer today. We live in a Machiavellian world whose main concern is the grasping and retaining of power, a world preoccupied with economic issues and oblivious of social justice, integrity and compassion. As the world gets more efficiently order, it seems to become less free, less dynamic and innovative, even less affluent, at least for the majority given the scandalous widening gap between rich and poor. Presidents talk of a “gentler kinder nations” and “compassionate conservatism” but the sad reality is the sense of being at the threshold of a new Dark Age, when those whom Vico dubs “the barbarians of the intellect” are already inside the citadel of civilization as we know it.
So the pressing question seems to be this: how could a culture issuing from a dynamic, creative civilization extolling Man’s dignity and grandeur such as the Italian Renaissance (when Machiavelli lived) have stooped so low? How did we end with “thought police” inside the very citadels of thought and free speech in academia? The answer cannot be given by science. Only speculative philosophy or theology can attempt one. Gilkey has already intimated one when he declared that “technology by itself, or technical-manipulative reason when made the exclusive form of reason and of creativity possesses a built-in element that leads to its own destruction and eventual destruction of all it manipulates.”
Now then, if our very cleverness has brought us to this impasse, is there any hope left? Or should put the lights out and go gently into the night?
I would modestly suggest that in order to recover hope humanity needs to recover its sense of a transcendent power beyond reason (which is not say irrational, far from it, Aquinas has taught us that much) able to temper this built-in evil which seems to be present in what we, who live in an “enlightened” culture, presently consider normal and even good.
There is undoubtedly a vast gulf in our present civilization between that for which and toward which man is oriented and the wretched reality in which he finds himself. Dante, as well as the Bible call this gulf sin. This reality can hardly be understood in a society where sin and guilt are either caricatured, or excused as neurosis, or exorcised by one’s analyst.
Indeed, modern man finds himself at the crossroads. He needs to choose between a dangerous delusion of being capable of his own redemption and salvation, that a few more push-button technological wonders will do the trick, or to live in the apathy of a “quite desperation,” or to muster the courage for a genuine concern for the meaning of his humanity. He has to resume his quest for meaning. Only that concern can arrest the process of dehumanization. But in order to make this crucial choice he needs a concept of what it means to be human and how nature, history and humanity are part of a larger spiritual whole. In theological circles this goes by the name of “creation spirituality.” In more traditional and simpler words, Man must know himself. “Know Thy Self” said Socrates and with those words he began the philosophical revolution which put ethics at the center of one’s humanity, “for the issue, gentlemen, is not whether we live or die, for we all die eventually, but whether corruption which is faster than death catches up with us and grabs us and does not let us go.”
We like to envision Jonathan Edwards and the Calvinists as men obsessed by the concept of original sin but a proper understanding of original sin would make Man conscious of the fact that he cannot justify and redeem himself through technology. But then, how does Man express this unity with nature in the light of the modern post-Kantian consciousness of human freedom and the autonomy of the human conscience? The German theologian Bonhoffer pointed out that modern scientific man has done away even with a working hypothesis of God because he is convinced that everything works just as well without Him. This seems to be modern man’s dilemma, how to avoid, on one hand, the pitfall of subjugation to nature, and on the other hand, that of abusing nature for his own allegedly “superior” goals. To overcome this dilemma man must be confident of being capable of transcending nature without destroying it.
At this juncture of mankind’s journey the rediscovery of Vico appears to me providential. It may be one of the best alternatives available within Western culture between two extremes: Cartesian technocratic man on one hand, and Nietzschean charismatic man on the other. As we have seen, Vico’s truth while aiming for the transcendent remains at all times open to existence and its contradictions. His historicism may be evolutionary but it is never deterministic as a Fontanelle’s or a Nietzsche’s. Vico insists throughout his speculation that the historian must not anticipate but rather interpret reality. He must always begin with the certum in order to understand the verum.
After Croce’s discovery and popularization of Vico in Italy in the 20th century, modern scholars began to understand, although confusedly at first, that (1) Vico is indeed very modern in his insistence on a pragmatic approach to thinking; in his insight that thought must be incarnate in life and experience and specifically the nature of history, (2) a mode of thinking that jettisons outright from the flux of reality the pole of the particular and concrete with its inherent contradictions, is a mere game of intellect and cannot possibly constitute thinking, (3) Vico’s merit is that of salvaging the particular from an abstract rationalism without falling into the trap, very common among positivists of all schools of thought, of a purely materialistic dimension of reality, (4) Vico’s “ideal eternal history” is not idealistic; it is rather the conclusion of a long speculative process beginning with experience and the particular and always returning to origins; a far cry from Descartes’ scientism setting up the deductive demonstrations of geometry as the only criteria of certitude and reducing philosophical speculation to mere calculation, and the whole of experience to the observation of mere physical materialistic phenomena.
As an antidote for rampant Cartesian rationalism, Vico, way back in 1725, proposed his New Science. He correctly perceived that the whole of reality operates on two paradoxically related and complementary poles; for example, particular/universal, form/content, transcendence/immanence, free will/providence, barbarism/civilization, objective/subjective, passion/virtue, intuition/reason, spontaneity/reflection, matter/spirit, body/soul, poetic wisdom/reflective wisdom, tradition/progress, life/thought, and so on. This complementarity issues forth not from a rationalistic pseudo-unity of intellectual categories but rather from an organic unity derived from the phenomenon of its very origins.
Unfortunately Vico was not accorded an attentive hearing in the 18th century. In philosophy text book he is usually relegated to a footnote if even mentioned. Even in today’s courses on myth, language and history, academics at best accord Vico a passing nod or a tip of the hat. In his autobiography Vico mentions that his own colleagues would cross the street so they would not have to acknowledge and/or discuss the publication of his book. Indeed, academics and political pundits are a strange lot.
Paul Ricoeur, who has offered us some brilliant insights into the relationship between history and language, in his Time and Narrative (University of Chicago Press, 1985) dedicates the whole of chapter 10 to the hermeneutics of historical consciousness but does not bother to as much as to mention its progenitor. Vico is found in a footnote (n. 33, p. 310), in passing, within the context of Hayden White’s Tropics of Discourse, and Kenneth Burke’s Grammar of Motives. Moreover, a brilliant philosopher of science such as E.A. Burtt, already mentioned above, former professor of philosophy at the University of Chicago and Cornell University, investigates in depth the scientific thinking of Copernicus, Galileo and Newton in his classical The Metaphysical Foundations of Modern Science (1924), points out the fallacies of modern scientific thinking, repeatedly mentions precursors from the Italian Renaissance who greatly influenced the development of scientific thinking (Tartaglia, Bruno, Campanella, Leonardo, Ficinus, Nicholas of Cusa, Patrizzi, Torricelli), and utterly ignores Vico’s New Science.
Indeed, academics have never been overly kind to Vico’s scholarly fortunes. Various reasons have been proffered for this sad neglect, among which the fact that Vico was not a systematic thinker and could not therefore be easily pigeonholed in a textbook. This intriguing phenomenon of Vico’s neglect in academic circles, which begins when he was still teaching at the University of Naples (where he never rose beyond the rank of Assistant Professor), and continues even today remains to be examined and studied carefully.
Be that as it may, the cultural malaise took its tragic course in the 18th and 19th century till Nietzsche proposes the abandonment of rationalism on rational grounds, pronounces God dead and the Enlightenment dead with Him, and in order to revitalize a sick civilization proposes the creation of immanent values as discoverable at the very core of human nature. Nietzsche correctly perceives that these values spring from a primordial religious impulse in Man. The cultural disaster seems to occur when the pole of transcendence is abandoned and the will to power replaces the classical Platonic Aristotelian will to truth. After that fascism is not far behind. Nowhere is this more apparent than in modern academia where truth is piously professed but power games are cavalierly engaged in. Machiavellism can be applied anywhere, especially under the pious pretension of searching for the truth.
The disaster need not have occurred had Vico’s alternative been given a more serious and attentive consideration. Today Vico is much better known than in his own century, however, he continues to be subsumed under idealism or romanticism and even under the Nietzschean rediscovery of the sacred. That is a mistake and a disservice to Vico’s thought. Vico’s signal contribution and importance, to my mind, consists in the fact that he is still today the most valid alternative between Cartesian rationalism ushering in technocratic man ready to efficiently order the world, and Nietzschean anti-rationalism ushering in charismatic overman devoid of transcendence and ready to transvaluate values and impose them on a world locked in a deterministic eternal return.
The final cricial question then remains this: Will our over-rationalistic culture finally opt to change its current paradigm of reality and recover humanistic imaginative poetic modes of thinking as exemplified by the poetic philosophy of Vico? At this juncture of our historical journey our very humanity may be at the crossroads and Vico may be the guide we desperately need in order to choose wisely and continue the journey to its final destination. Dante needed a wise guide to begin his arduous imaginative inner journey to salvation. Can we afford to do any less?
Author’s Note: This article first appeared on March 17, 2008 in Ovi Magazine. It was relevant 9 years ago; I dare say it is even more relevant today.
Joker &the Pathology of Violence
JOKER, director Todd Phillips and renowned actor Joaquin Phoenix’s new take on an infamous comic book villain, will hit the big screen this weekend. It has garnered prestigious awards (such as the Golden Lion), laudatory critic reviews & is expected to attract hordes of eager moviegoers. However, JOKER has also inspired ominous think-pieces from publications such as The Atlantic and Vox. Additionally, the US military and the NYPD have expressed concern that the film could inspire violence.
These detractors of JOKER are arguing that the film glorifies “incel violence” and is thus likely to inspire acts as incel violence. This logic has been used ad nauseam to condemn everything from comic books, to video games, to martial arts, to Marilyn Manson to hip-hop. No credible study has proven that art that portrays violence causes real-world violence. Some people may point out that extreme outliers, like white-supremacist music, could cause violence. However, it would be more logical to argue the opposite: people who compose and listen to white-supremacist music were already enmeshed in a violent ideology. Likewise, genocidal propaganda tends not to focus on explicitly glorifying violence for violence’s sake, but in portraying groups of people as sub-human (Tutsis being compared to roaches, Jews being portrayed as greedy and treasonous, etc.). It’s thus a process of long, gradated inculcation. As Nazi propaganda chief Joseph Goebbels realized, there’s no reverse-Ludovico Technique that can magically turn people into killing machines by quickly showing them a two-hour film.
Now, it is true that a few violent criminals have cited works of art as inspiration for their actions. This is statistically inevitable, but insignificant. There are bound to be a few outliers who have bizarre interpretations on art, just as there are a few people who have been inspired to commit acts of terrorism based on personal interpretations of religion or politics. It’s no more logical to suggest that we ban violent video games or art because of mass shootings than to suggest we ban Buddhism because of Aum Shinrikyo’s gas attack on the Tokyo subway, or that we should ban Irish patriotism because of the IRA. Furthermore, some violent lunatics have been inspired by works of art, such as John Lennon’s killer citing Catcher in the Rye, that aren’t even violent in nature. Clearly, the people who commit mass killings are incredibly unhinged individuals who are in a violent frame of mind, regardless of what media they consume. Likewise, 99.99% of people who play FPS games or who watch slasher flicks aren’t going to go on a shooting rampage or create a torture dungeon in their basement.
To return things to JOKER itself, the film in no way “glorifies” violence. For starters, half of the violence is inflicted on the main character (the “incel hero”); there are two scenes where The Joker gets jumped mercilessly and a third scene where he gets sucker-punched in the face. The violent acts that The Joker himself commits are portrayed in a very gruesome manner (in one scene with The Joker and a neighbor of his, the violence isn’t even shown, but is merely implied). When The Joker bashes someone’s head in or shoots someone point-blank, there are no crass jokes, inspirational music or voiceovers quoting The Art of War. The plotline doesn’t imply any justification for the killings. When someone gets killed in the film, audience-goers don’t hoot and holler like they would in a screening of a zombie film or a Nazi-revenge flick like Inglorious Basterds. Rather, there is an awkward pall of silence in the theater at the nihilistic spectacle.
JOKER makes it very clear that the title character’s violence is motivated by nothing but his utter insanity. The Joker descends into a killing machine after being released from an asylum and after he stops taking seven different psych meds (which weren’t helping him much, anyway). When being interviewed, he admits that he isn’t compelled by any ideology whatsoever. Rather, The Joker literally views the act of killing as a joke.
Nor does The Joker gain any tangible reward for his violence; he gets fired from his job, arrested, hit by an ambulance and committed to an asylum as a direct result of his actions. Joaquin Phoenix’s character gets a thrill from the media coverage that his killings elicit (and a standing ovation from fellow thugs in the film’s penultimate scene), but that not’s a real reward, but rather a feeling that many real-life killers in fact get when they are portrayed in the news. For instance, the as-yet unidentified Zodiac Killer literally played games with Bay Area news outlets, sending them letters that boasted about his kills, contained cryptic puzzles and threatened to blow up a school bus if he didn’t receive even more media attention. Many other serial killers who were apprehended were found to have hoarded newspaper clippings that documented their crimes. Similarly, coverage of a mass shooting often inspires “copycat mass shootings”. The takeaway from this is that the media should be careful about inadvertently turning stories about mass shootings and terror attacks into personal biographies of the killer. When covering these kinds of attacks, some news outlets, like The Young Turks and The David Pakman Show, deliberately choose to blur the killers’ faces and avoid naming them, so as not to give the killers the attention that they wanted to garner and to avoid inspiring other violently-deranged individuals who crave attention.
The fact that JOKER doesn’t merely portray the villain as an Evil-Incarnate caricature doesn’t mean that it is therefore glorifying violence. The audience is meant to sympathize with The Joker when he get jumped without warning or when he talks about the crippling depression that he has felt for literally his entire life. There are scenes showing The Joker comforting his mother and entertaining sick children. The mere fact that The Joker is portrayed as a full human being, good traits and bad traits, doesn’t mean the film is justifying how he releases his violent rage. No human is evil 100% of the time: there is no villain who tortures hamsters 24 hours a day, 7 days a week. It is only by studying the causes of violent criminals’ various motivations that we can ever hope to ebb the tide of violence. Most violent criminals have suffered from childhood abuse, childhood poverty, a missing parental figure, bullying and/or mental illness (The Joker had to deal with all five of these traumas). By empathizing with these plights, we can create programs (drug treatment programs, stamping out bullying in school, removing children from abusive households, etc.) that can reduce violent crime.
It’s not comfortable to acknowledge that history’s most evil people had humanity or that societal norms (like persecuting people, tolerating child abuse or underfunding mental illness and addiction treatment programs) can fuel violence. It’s evident that Todd Phillips, through his direction and screenplay, and Joaquin Phoenix, through his tortured portrayal of The Joker, meant to give us a glimpse into the mind of a demented killer, not so we can sympathize with the protagonist’s brutal violence, but so we can sympathize with the myriad factors that drove the protagonist to criminal insanity. The nearly uniform media portrayals of mentally-ill individuals as Pure Evil only serves to misinform the public and to scare those suffering from mental disorders from seeking help. Hopefully, the discussions being generated by JOKER will encourage people to learn more about complex diseases like schizophrenia and to be more proactive in reaching out to loved ones who are displaying signs of mental anguish.
Women outnumber men in higher education but gender stereotyped subject choices persist
Education is essential to achieving gender equality. From the earliest schooling to the highest levels of post-graduate study, education influences the opportunities that can shape people’s lives.
This is why education and training of women is one of the 12 critical areas of concern in the Beijing Platform for Action, while target 4.5 of the Sustainable Development Goals (SDGs) calls for the elimination of gender disparities in education by 2030.
In the UNECE region girls tend to outperform boys in terms of learning outcomes in schools, and women outnumber men in tertiary education (university level and beyond) in almost all countries of the region.
Women remain in the minority, however, as students of stereotypically “masculine” subjects such as ICT and engineering, although in recent years they have begun slowly gaining ground.
Tertiary level graduates
In 39 out of the 47 UNECE countries with data, more than 55 per cent of tertiary graduates are women. Iceland has the highest share, with 66 per cent women. Seven countries are close to gender parity, with the share of women ranging from 48 to 55 per cent, and only in Uzbekistan are women in a clear minority, with 38 per cent of tertiary graduates.
After decades of increase in women’s participation in higher education, women substantially outnumbered men among tertiary level graduates in most countries by 2012. Since then, women’s share has declined in 32 out of the 47 countries with data. Whilst in Azerbaijan and Turkey fewer than half of tertiary graduates were women in 2012, more women have entered tertiary education in these countries since and the 2017 data already show gender parity there.
Subject choices of women and men
The subjects studied at tertiary level by women and men can reflect stereotypes of “masculine” and “feminine” subject areas. Some subjects may be preferred by potential employers and may affect occupational segregation once graduates enter the labour market. Information and Communication Technologies (ICT) and Engineering, Manufacturing and Construction (EMC) are two broad groups of subjects where male students have historically predominated.
Women remain a minority among ICT students in the UNECE region, with percentages ranging from 11 in Belgium to 33 in Greece. The four countries with the largest share of women among ICT students are all in the Balkan region. Among students of EMC, the share of women is somewhat higher, but still falls far short of parity, ranging from 14 per cent in Georgia to 44 per cent in North Macedonia.
In both of these subject groups, the recent trend shows small gains for women in some countries but reductions in others. Overall, progress towards gender equality in these two typically male-dominated subject areas is uneven and slow.
UNECE Beijing+25 Regional Review Meeting
Progress in achieving gender equality in education will be one of the areas in focus at the upcoming Beijing+25 Regional Review Meeting for the UNECE region, with a particular emphasis on how women and girls can enter currently male-dominated fields.
The Beijing Declaration and Platform for Action of 1995 (Beijing Platform for Action) is the most ambitious road map for the empowerment of women and girls everywhere. In 2020, it will be 25 years since the Beijing Platform for Action outlined how to overcome the systemic barriers that hold women back from equal participation in all areas of life.
The Beijing+25 Regional Review Meeting (29-30 October 2019) will take stock of where the UNECE region stands on keeping the promises of the Beijing Platform for Action. Bringing together government representatives and key stakeholders from the UNECE region, the meeting will tackle a number of obstacles that keep girls and women from realizing their full potential. UNECE is joining forces with the UN Women Regional Office for Europe and Central Asia to deliver a two-day multi-stakeholder meeting to exchange concrete policies to accelerate the realization of gender equality. The outcomes of the meeting will feed into the global review of the Beijing Platform for Action taking place at the sixty-fourth session of the Commission on the Status of Women in New York from 9 to 20 March 2020.
Call for Action from Leaders and Business on Violence against Women
Spiralling levels of violence against women in Africa require immediate action from governments and businesses, including tangible measures to create safe spaces, experts from across the continent told the World Economic Forum on Africa today.
Protesters in South Africa have taken to the streets and social media to demand action, following the rape and murder of a Cape Town university student who was attacked in a post office. Uyinene Mrwetyana was just the latest of many victims of brutal assaults in a region where approximately 45% of women and girls over 14 years have experienced physical or sexual violence.
“I’m dumbfounded by the idea that we can continue with business as usual,” said Namhla Mniki-Mangaliso, Director of African Monitor, who urged technology companies to take a lead in delivering solutions. “It would take a click of a finger for a tech company to say we are going to deploy a software that can assist us with an emergency response system for poor women in South Africa free of charge.”
The potential for technology to help in the fightback highlights the need for businesses to think creatively, given that cyberbullying can also contribute to discrimination in the first place. Mniki-Mangaliso said the wider business community should also step up to the plate by backing a gender-based fund to address the deep-rooted problems behind the rising tide of physical and sexual assaults.
Hafsat Abiola-Costello, President and Chief Executive Officer of the Women in Africa Initiative, said Africa could learn from China, where decisive action was taken to ban harmful practices like foot binding and polygamy. African governments, by contrast, too often fail to enforce bans on polygamy or genital mutilation, thereby reinforcing a culture of discrimination against women that becomes embedded from childhood.
The failure to protect women is not just a moral issue; it also comes with a high economic cost. “Who drives African communities? It’s our women. Our women can drive Africa’s development, if given the chance, if protected, if their rights are respected,” Abiola-Costello said. “Africa missed the first industrial revolution, we missed the second, we missed the third. If we don’t address this issue, we will miss the fourth.”
Obiageli Katryn Ezekwesili, who spearheaded the #BringBackOurGirls campaign in Nigeria and is a fellow of the Robert Bosch Academy, said calls for women to help drive African development will simply ring hollow if violence is not addressed. “The world lacks the moral pedestal to stand on to ask girls to aspire if we cannot have the back of those who are vulnerable,” she said.
With 16,000 deaths due violence against in women every year in South Africa alone, Akudo Anyanwu, Associate Dean at Johns Hopkins University, said: “Our presidents and the leaders in government need to come out and take a position. We need to have our leaders come out and call crimes a crime.”
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