“It seems to me we can never give up longing and wishing while we are alive. There are certain things we feel to be beautiful and good, and we must hunger for them.”–George Eliot “We are never living, but hoping to live.” –Pascal
The likes of Eliot and Pascal pointed out to us a secret set within our hearts which quite often goes unnoticed and unmentioned. It is the desire for life as it was meant to be. It comes and goes at will. I think that Eliot and Pascal were in fact hinting at the very secret of our existence, for indeed life comes to all us, believers and non-believers, as a mystery of sorts. We all long for life but are not sure where to find it, we wonder: should we actually find life as it is meant to be, will it last? Experience tells us that it usually doesn’t.
This secret longing seems incongruent with the routine life we find all around us. It would seem that an arduous journey is needed to find the life we long for, one worth living, as Socrates taught us. The tragedy of it all is that many of us give up the search in despair. That is a tragedy because to lose heart is to lose everything. Heart is of course symbolical for the deep center of ourselves, for this desire that we were born with and which is never completely satisfied. The greatest of spiritual guides seem to agree that our true identity, our reason for being, is to be found in this desire, i.e., our heart’s desire. It may be the clue to who we really are and why we are here. But it comes in surprising ways. When it comes and we think for a while that we are living a full life, those are the times when we wish that time stood still: moments of love and joy, of rest and quiet when all seems well with the world. But alas, those moments are rare indeed and don’t last very long. Soon enough the vicissitudes and struggles of life return upon us.
Sometimes these moments go unrecognized as they unfold; we long for them retroactively. Their secret comes to us years later in our longing to relive them. Just think of your youth or the youth of your children who are now adults and out of the home, no longer living with you. The great poet Wordsworth, for one, caught a glimpse of the secret of his childhood and saw in it hints of realms unknown. He seems to teach us that if we fail to learn the lesson of these moments, even if retroactively, we will not be able to bring our hearts along in our life’s journey. If these moments of youth are not recovered, then the life we long for will always be fading from our view.
But alas, we go on living for we must get on with things, we must make a living, as the saying goes, while sensing in quiet moments of the day a nagging within, a discontent of sorts, a hunger for something else. Having failed to solve the riddle of our existence, we assume that something must be wrong not with life but with us. We begin asking: what is wrong with me? We go around disappointed at life and feel guilty about it. Why cannot I not be happier with my marriage, my job, my friends? The fact is that even while we are doing other things and getting on with life, we still have an eye for the life we secretly long for.
Sometimes this longing is too much to bear, and so we bury it beneath frenzied thoughts and activities; we become what in modern sociology has been dubbed “an activist,” distracted with all kinds of noble causes that need to be fought and surmised to be supremely important. This activism merely dulls our immediate consciousness of living. It may go on for years but it can never be completely eradicated. It comes to us unexpectedly, in our dreams, our unexpressed hopes, in unguarded moments. That longing is indeed who we are. It is the essence of the human soul and the secret of our existence and without it nothing of human greatness was ever accomplished.
Apart from desire, which is the unconscious motivation of much frantic activism, not a mountain has been climbed, an injustice fought, a symphony written or a love sustained. Were we to listen to it, it would save us from committing soul-suicide by becoming passive couch potatoes. It would prevent us from sacrificing our hearts on the altar of “getting by.”
The secret that begins to solve this riddle of our lives is this: life as usual is not the life we truly want, not the life we need, not the life we were made for. Were we to listen to our hearts, to what G.K. Chesterton called our “divine discontent,” we would discover the secret of our existence. As he wrote in Orthodoxy: “We have come to the wrong star…The true happiness is that we don’t fit. We come from somewhere else. We have lost our way. Dante too begins the journey of the Divine Comedy as if waking from a stupor in utter confusion in the middle of his life, having lost “the straight road.” But he does not say “my life” but “our life’s journey.”
Indeed, the meaning of our lives is revealed through experiences that may seem odd but we wish they would last forever because they intimate to us that we were meant to live in a world of beauty and wonder, intimacy and adventure all of our days. Nathaniel Hawthorne had it on target too when he wrote that “Our Creator would never have made such lovely days, and given us the deep hearts to enjoy them, above and beyond all thought, unless we were meant to be immortal.”
So, the popular dictum “all good things come to an end” is actually a lie, for even our troubles and our heartbreaks tell us something about our true destiny. “This is not the way it was supposed to be” on the other hand, hints at the truth. As Pascal reminds us in his Pensèes: “Man is so great that his greatness appears even in knowing himself to be miserable. A tree has no sense of its misery. It is true that to know we are miserable is to be miserable, but to know we are miserable is also to be great. Thus all the miseries of man prove his grandeur; they are miseries of a dignified personage, the miseries of a dethroned monarch…What can this incessant craving, and this impotence of attainment mean, unless there was once a happiness belonging to man, of which only the faintest traces remain, in that void which he attempts to fill with everything with his reach?”
I suppose, what Pascal is trying to remind us of is the simple truth that we abandon the most important journey of our lives when we abandon longing. We leave our hearts by the side of the road and head off in the direction of “fitting in,” “getting by” becoming a productive and useful citizen, a conformist, an entrepreneur amassing wealth, or what have you. But a crucial question arises here: whatever we may gain in the process of abandoning desire: money, prestige, power, positions, others’ approval, or even the alleviating of our discontents, is it really worth it? As the gospel of Matthew aptly reminds us: “What good will it be for a man if he gains the whole world, yet forfeits his soul?” (Matt. 16: 26).
N.B. This article appeared in Ovi Magazine on January 7, 2016.
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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