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The riposte of Thomas Paine to Edmund Burke: “Rights of a Man”

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This prominent masterpiece written by Thomas Paine played a pivotal role in the history of human being that embraced all aspects of rights of a man, following natural rights, intellectual rights, natural interests, and mainly the importance of human dignity.

Thomas Paine was an Anglo-American philosopher, political theorist, and activist who made a great contribution to the history of mankind with his eminent works; the Common Sense, the American Crisis, the Rights of a Man, the Age of Reason, and Agrarian Justice. The Rights of a Man as an influential pamphlet echoes its huge impacts on the present day. In fact, Thomas Paine noted all meaningful rights of a man in his pamphlet. At the start of the French revolution, the British politician Edmund Burke who was a supporter of the American Revolution condemned the French Revolution and advocated in his “Reflections on the Revolution in France” that the French Revolution had engendered the extremist movements and radicalism which caused an unprecedented destruction of a nation’s social groups (particularly, elites, aristocracy) and devolved the civic society of France into democratic dictatorship and barbarism. After the Edmund Burke’s argument, Thomas Paine highly criticized his pamphlet and gave his pro-revolutionary riposte to him and argued in his Rights of a Man, that the French Revolution was a successful beginning of a new era of human history with which a man would be able to apply new-fangled “Enlightenment” values to his society, and by starting with new era, men could secure peace through the adoption of the system of newly secure government based on their mutual rights. “The Rights of a Man” was composed of two main parts. The first part dedicated to U.S President G. Washington chiefly addresses to the most of E. Burke’s questions regarding the French Revolution. The second part subjects to the debate of the principles of government that advocates the Constitutional Republic that the French Revolution reached it. In this essay, Thomas Paine gives his exact arguments point by point on Burke’s questions and mainly criticizes the error points of Edmund Burke on French Revolution and countered that his pamphlet concerning the French Revolution was “odd case”. Unless, some criticism on the essay, it had given huge contribution to the universal human rights in today’s world.

The Rights of a Man is an important work for both past and present days. Today, it remains the one of the pivotal works regarding human rights. In fact, the essay embraces all aspects of natural interests, rights, and the significance of human self-esteem. Therefore, focusing on this topic gives large-scale insight to understand the meaning of human rights. This essay is one of the best-known masterpieces of Thomas Paine, which he declares that the French Revolution is the beginning of a new era for the “Enlightenment” principles and values in human society. It is the beginning of the establishment of newly rational governments based on the mutual understanding and rights of human society.

As I mentioned before that this prominent pro-revolutionary pamphlet dedicated to U.S President George Washington was written as a response to the Burke’s questions regarding his attack on the French Revolution. First and foremost, there were huge differences between the opinions of Burke and Paine. According to Burke, the French Revolution had caused much destruction within the French society and engendered the despotism and political havoc. He mainly focused on the traditional values and property rights. He also argued that there were not special rights belonged to people. All rights were defined by law and people had to act according to the Rules of Law. Furthermore, he mentioned that humans were shaped by institutions and communities and rejected the principles of radical individualism advocated by Thomas Paine. Upon the opinions of Burke regarding the French Revolution, Thomas Paine sparked its radical arguments as a response to Burke’s questions and answered his questions one by one with exact points in his essay. In the first part, His dedicated his work to U.S President George Washington with these words:

“Sir, I present you with a small treatise in defence of those principles of freedom which your exemplary virtue hath so eminently contributed to establish. That the rights of a man may become as universal as your benevolence can wish, and that you may enjoy the happiness of seeing the new world regenerate the old”

With this appeal, he argues that people now alive should not have to repeat their ancestors’ acts what they did, they have to try to regenerate the old one and replace it with a new one because traditional rights and heredity do will nothing on behalf of the people, and devolve them into repression. Secondly, Burke was in favour of traditional rights and property and argued that the revolution in France was misconceived because Louis XVI was a good King, but missed the chance. As a consequence, the revolution caused the extremist and barbaric movements within French society.

On the contrary, Paine argued that the traditional approach had caused the hostility and inequality between the French people, and he emphasized that if Burke accepted that men had rights based on traditional principles and referred to the antiquarian approach, why did not he go back to the far enough antique history?! – With this argument, Paine countered that even in the antique history the rights of a man had carried out the seeds of liberty, liberal projects, and democratic principles. He showed the Athens as an example to support his argument against Burke. Paine’s argument clears that democratic principles have to base on mutual understanding of rights and interests of social groups. Then Paine again turns to the Burke’s opinion and mention: If we are going to appeal to history, let’s go back to the much far beginning; the creation of a man by God. He argued that God created all human being equal and gave them equally natural values, principles, rights, and mainly natural dignity. God created male and female in the example of Adam and Eve. The natural rights of a man are the foundation of all his civil rights. Let me highlight the main parts of the essay, in his “Reflections on the Revolution in France”, Burke referred to the history of the British Constitution and argued that this constitution grounded on the “Rules of Law” over people in Britain and people tried to obey hereditary monarchs according to these Rules of Law. On the contrary, Paine replied to him by arguing that the English Monarchy began with the imposition of the hereditary monarchy by the military conquest of William in 1066. Therefore, the creation of British Monarchy was not established by the British Constitution, it was founded in military power and the sword was declared as a name of a sceptre. According to him, the monarchy had militaristic and tyrannical power. The hereditary government subjected to ignorance and the selfish use of a power of society only on behalf of monarchs, not of human society. Hence, he came to the conclusion that the English government was one of those which was created out of military conquest not out of human society and had nefarious impacts and pressures over people and forced the English to obey its Rules of Law. He argued that constitution of a country was not an act of its government, but the act of its people creating a constitution based on their common rights and interests.

Moreover, Paine mentions that man is naturally social because of the fact that he is in need to co-operate with other people in order to facilitate his needs. Society had long survived in spite of the absence of a proper government. The government could be legitimate only where people made a social contract to establish it. The social contract is based on liberal project and democratic principles. Hence, people having mutual rights and interests in order to provide their needs create a proper government that is based on a common sense of social groups and finally, democratic principles. These democratic principles should have to be provided within the human society through mutual understanding and equal rights. Representative government appertained to the rational use of power in common interests. On the other hand, he rejected believing in the national churches and mentioned that the close link between the church and the state led to the immense corruption of true religion in society that executed injury and persecution to social groups.

Thomas Paine did not like the heredity government or monarchy and called it ridiculous and despicable thing. Burke preferred to elites and aristocracy claimed that society could only be shaped by the institutions and communities, and grounded on the roles of elites and aristocracy, but Paine disagreed that the emergence of elites or aristocracy was a clear evidence of despotism and injustice that was kept up by family tyranny and hereditary government. It had a tendency in order to destruct the human species in society. At the same time, although he condemned the taxes, but preferred to the commerce and mentioned that people were in need of trade and commerce because of their interests and demands. Taxes were the means of keeping up the power of elites or aristocracy, in particular monarchy that plundered people within society. All hereditary government had its own nature oppression, but the representative government rested on the interests and rights of society and civilisation for its basis because it was a representative system of the whole people, and whole society.

In conclusion, I would like to state that the main centrality of Thomas Paine was natural rights that led to the formation of civil rights. Indeed, this masterpiece is the proved document of not only the natural dignity of a man, but also the whole human rights. In this essay, I observed that what differentiates Burke from Paine is Burke’s placing on social institutions and communities in order to preserve ordered liberty, but Paine mainly focuses on radical individualism based on equal principles. Therefore, the French Revolution far more disturbed Edmund Burke due to the elimination of institutions in French society. To be sure, Thomas Paine as a revolutionary internationalist who believed in the Age of Revolution was a prominent man of his period. He related reason and nature closely that could lead to the newly discovered Enlightenment process in Europe. He prophesied that Europe had to be transformed from a realm of inequity and despotism to a scene of representative democracy and liberal values.

His central point is that the Revolution in France had stemmed from not force, only from reason and creation of liberal democracy referred to the principles discovered in the Enlightenment. Thereby, the French Revolution was the beginning of a new era and the “Enlightenment process” in Europe, and the Declaration of the Rights of Man and of Citizens founded the main basis of human rights and bestowed its admonition to present day: “Men are born free and equal with respect to their rights”.

Ms. Nargiz Hajiyeva is an independent researcher from Azerbaijan. She is an honored graduate student of Vytautas Magnus University and Institute D'etudes de Politique de Grenoble, Sciences PO. She got a Bachelor degree with the distinction diploma at Baku State University from International Relations and Diplomacy programme. Her main research fields concern on international security and foreign policy issues, energy security, cultural and political history, global political economy and international public law. She worked as an independent researcher at Corvinus University of Budapest, Cold War History Research Center. She is a successful participator of International Student Essay Contest, Stimson Institute, titled “how to prevent the proliferation of the world's most dangerous weapons”, held by Harvard University, Harvard Kennedy School and an honored alumnus of European Academy of Diplomacy in Warsaw Poland. Between 2014 and 2015, she worked as a Chief Adviser and First Responsible Chairman in International and Legal Affairs at the Executive Power of Ganja. At that time, she was defined to the position of Chief Economist at the Heydar Aliyev Center. In 2017, Ms. Hajiyeva has worked as an independent diplomatic researcher at International Relations Institute of Prague under the Czech Ministry of Foreign Affairs in the Czech Republic. Currently, she is pursuing her doctoral studies in Political Sciences and International Relations programme in Istanbul, Turkey.

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Classroom crisis: Avert a ‘generational catastrophe’

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Teachers and students wear face masks and maintain physical distance at a school in Cambodia. © UNICEF/Chansereypich Seng

The world is at risk of suffering “a generational catastrophe” as COVID-19 wreaks havoc on the education of students globally, the UN chief said on Thursday. 

In a video message to the UN Education, Scientific and Cultural Organization’s (UNESCO) Global Education Meeting (GEM), Secretary-General António Guterres reminded delegates that the pandemic had had a “disproportionate impact on the most vulnerable and marginalized children and youth”.

“The progress we have made, especially for girls and young women, is under threat”, he said. “We now need to support the learning recovery in low and middle income countries – and to factor education into every stimulus package”.

Tackling the situation

To successfully avert the crisis, Mr. Guterres upheld the importance of recognizing education as “a common global good”, with teachers, safe schools, digital technologies and those at greatest risk, in need of far greater investment. 

“Financing and political will are critical”, he stressed. 

‘Vital linkages’ of education

Deputy UN chief Amina Mohammed observed that the COVID-19 pandemic had clearly highlighted “the vital linkages between education, nutrition, gender equality, health and social protection”.

She noted education systems had managed to undergo “rapid transformation” and pointed to the work of Governments in minimizing the educational impact on students, the flexibility and creativity of teachers and how caregivers have taken on “frontline roles” to support children’s education.

“Learners persevered and adapted to new realities”, continued Ms. Mohammed, as UN agencies have worked together with external partners, including through the Global Education Coalition, to deploy support and guidance to Governments.

However, these efforts have not been enough.

Since the pandemic hit, at least one-third of the world’s students have been deprived of any form of learning; close to half a billion pupils are still affected by school closures; and the most marginalized, including at least 11 million girls, are at high risk of never returning to school, according to the deputy UN chief.

Putting words into actions

Leading up to the meeting, UNESCO undertook a series of consultations for a draft GEM Declaration, which was informed, among other things, by the UN Secretary-General’s Policy Brief and the fourth Sustainable Development Goal (SDG) of education.

Central to transforming words into action, Ms. Mohammed highlighted the priority areas of financing, inclusion, teachers, safe school reopening, connectivity and coordination. 

“Over the coming year, political leaders in national and local governments, donor agencies and financial institutions must ensure that the resolve to support education is backed up with resources”, she asserted. 

She also called for innovation, attesting that going back to “normality” was neither possible nor desirable as it would mean ignoring the “profound changes” in technology and labour markets across the world.

“And it would mean accepting the unacceptable fact that even before COVID-19, some 250 million children were out of school and more than half of primary school age children worldwide lacked basic reading skills”, she stated.

Finally, the UN official underscored that “effective multilateral collaboration” and “greater solidarity with the most vulnerable countries” were needed to coordinate education among actors. 

“Implementation of this Declaration, therefore, requires a reimagining of education; a dramatic push to train millions of teachers…scaling up of partnerships to connect every school, teacher and learner to the internet; and…equipping young people with the skills they need to thrive in a complex and rapidly changing world”, spelled out the Deputy Secretary-General.

Fourth Global Goal

Turning to the 2030 Sustainable Development Agenda, Ms. Mohammed called education the “docking station” for the SDGs, from achieving gender equality to learning about human rights and acquiring new skills for a digital green economy, to developing tools for boosting tolerance and peace efforts.

“Delivering SDG 4 is a great responsibility on us all — led by the education community”, she concluded.

Other voices

UNESCO chief Audrey Azoulay paid tribute to Samuel Paty, the teacher who was decapitated close to his school near Paris, last week, after showing cartoons of the prophet Muhammad to his pupils, “and to all the teachers in the world who take risks to educate our children”. 

Meanwhile, Erna Solberg, Prime Minister of Norway, a co-sponsor of the event, said that “as countries start to reopen in the era of COVID-19, education must come first”. 

And Baroness Sugg, the United Kingdom’s Minister for Foreign Affairs and Development, another co-sponsor, said “we know just how critically important it is to place education at the heart of our global COVID response”. 

From Ghana, the third co-sponsor, Education Minister Matthew Opoku Prempeh flagged on behalf of President Nana Akufo-Addo that the digital divide in developing have left many children “deprived” of online teaching and learning tools. 

In her remarks, UNHCR Special Envoy Angelina Jolie emphasized that the biggest problem in this education crisis is not a lack of awareness or ideas, but instead a lack of will, saying “we know what should be done and we know the consequences if we do not act”.

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Women ‘far from having an equal voice to men’- UN Study

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Women in Pakistan learn computing skills © World Bank/Visual News Associate

The COVID-19 pandemic is “interrupting efforts” to achieve gender equality and threatening to “reverse hard-won gains” over the past decades, a senior UN official said on Tuesday.

Introducing the 2020 edition of The World’s Women: Trends and Statistics, Liu Zhenmin, chief of the UN’s economic and social affairs department (DESA), said that over the last two decades, “attitudes of discrimination are slowly changing” and women’s lives have improved with regard to education, early marriage, childbearing and maternal mortality, all while progress has stagnated in other areas.

“Women are far from having an equal voice to men”, spelled out the DESA chief. “And, in every region of the world, women are still subjected to various forms of violence and harmful practices”. 

Beijing still pending 

Overall, progress continues to fall far short of what Member States committed themselves to, at the 1995 Fourth World Conference on Women.

“Twenty-five years since the adoption of the Beijing Declaration and Platform for Action, progress towards equal power and equal rights for women remains elusive”, said UN Secretary-General António Guterres
“No country has achieved gender equality”.

To effectively measure progress in that regard, reliable, timely and disaggregated, data are critically needed and closing data gaps requires regular collection and use of gender statistics. 

Pushing a boulder uphill

Mr. Liu pointed out that while the coronavirus pandemic is having “devastating social and economic impacts” across the world, women are fighting “on the front lines…in healthcare settings, in home care, in the family and in the public sphere”.

With less internet access, particularly in developing regions, women also face difficulties maintaining valuable personal connections and carrying on day-to-day activities during lockdowns. 

“Many may also have been trapped in unsafe environments…and at risk of experiencing intimate partner violence”, Mr. Liu stated.

Moreover, he pointed out that women face reduced access to sexual and reproductive health services; and need more time to care for the elderly, sick and children, including home-based education; adding that they are also at higher risk of infection than men in the workplace.

Glass ceiling intact

In terms of power and decision making, World’s Women 2020 revealed that last year, women held only 28 per cent of managerial positions globally – almost the same proportion as in 1995.

And only 18 per cent of enterprises surveyed had a female Chief Executive Officer in 2020. 

Among Fortune 500 corporate rankings, only 7.4 per cent, or 37 CEOs, were women.

In political life, while women’s representation in parliaments worldwide has more than doubled globally, it has yet to cross the 25 per cent barrier of seats and although representation among cabinet ministers has quadrupled over the last 25 years, it remains at 22 per cent, well below parity.

Call to action

Mr. Liu called on all countries to “accelerate efforts” in empowering women and girls, towards improving data gaps in covering key gender topics. 

“Timeliness and comparability of data over time and across countries, need to be improved, and data disaggregation and dissemination by age, sex, location and other key variables, need to become a priority in order to fully measure and address intersecting inequalities, respond to crises, and ensure gender equality by 2030”, he upheld. 

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Of Here and Now: Pandemic and Society in 2020

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Photo by E. Dos Santos-Duisenberg : Labirinto de David, Búzios, Rio de Janeiro, Brazil

After a century, the world population faced a new pandemic that fast spread globally, affecting individuals both physically and mentally. Covid-19 started in late 2019 in Asia, spreading so fast that despite the global connectivity and highly sophisticated information technology and communication systems, the interconnected society of the 21st century was incapable to fast react in order to avoid contagion and prevent the worst. Gradually, the pandemic is making a tour around the globe contaminating citizens even in rural communities from all continents. Worldwide, there have been 32 million confirmed cases with over 1 million deaths during the first 9 months of this year[1].

From this universal pandemic we learned that the interdependent globalized world of 2020 is connected but not synchronized – or as earlier in crisis, prof. Anis H. Bajrektarevic well-noted ‘world on autopilot’[2]. All scientific, technological and digital knowledge accumulated over centuries remains inept to protect our civilization from an invisible virus that, ironically, can be eliminated with just soap and water. Obviously, the magnitude and the economic, social and cultural impact of this pandemic took humanity by surprise.

Society was already undergoing a deep process of transformation on all fronts. Debates were focused on the fragility of democracy, climate change and sustainability, inequality and inclusion, gender and race, social media and fake news, virtual payments and crypto currencies, artificial intelligence and blockchain. Science, knowledge and technology were advancing at a fast rate in all fieldsincluding genetics, neuroscience and biotechnology. Nevertheless, health-care was not a top priority for public investments or national budgets. Yet, with the eruption of the pandemic, priorities had to be immediately revisited.  A human-centred and inclusive approach became imperative in every corner of the planet. Incontestably, the 2020s is bringing irreversible disruptions.

Lockdown measures and social isolation deprived individuals of free movements, restricting social gatherings and citizen’s mobility. The home-office dismantled solid organizational structures of daily work conviviality. Closure of schools prevented children from accessing formal in-person education, creating a childcare crisis for working parents.  Crowded metropolis became empty urban centres, no shopping, no restaurants and no city life. Cultural festivities and spaces such as theatres, cinemas, and museums had their activities suspended leaving artists, cultural and creative professionals as well as street-vendors out of jobs. Parks and sportive centres became inactive and international tourism ceased.

Conversely, family life became the heart of social order. Parents that were extremely busy with their jobshad to juggle between work and the education of their children. People became less egocentric and started showing more empathy with the needed ones. Solidarity has been manifested in donations and collective assistance by civil society. Companies engaged with social responsibility.  Artists, cultural and creative workers were defied to work even harder at home to find new niches in the virtual domain. The confined society had to rediscover its ethical values, principles and priorities.

Free-time and leisure at present

Paradoxically, this shift in human behaviour brought us back to a theory of economics that emerged a century ago (Ruskin, 1900) “There is no wealth but life”. In this new-old context, free-time, leisure, well-being and culture are closely associated. Usually, we use our free-time to carry out activities that are not directly related to work, duties or domestic occupations. May be free-time is an illusion because only in exceptional occasions our time is completely free. Leisure, however, is a subjective concept which varies depending on the society which we belong. It is connected with our participation in cultural life, reflecting the values and characteristics of a nation. Thus, it can be considered a human right according to the UN Declaration of Human Rights (1948), and in particular the International Convention on the Economic, Social and Cultural rights (1967).

Despite some divergent definitions of leisure there is convergence around three distinctions: (i) leisure as time; (ii) leisure as activity; and (iii) leisure as a state of mind. Firstly, it is defined as the constructive use of available time. Leisure as a variety of activities includes the practice of sports or actions related to intellectual and human development like reading, painting, gardening etc. and those can be leisure for ones and work for others. Understanding leisure as a state of mind is complex since it depends on individual perceptions about concepts such as freedom, motivation, competency etc. Certain skills can be considered leisure depending on the degree of satisfaction, emotion or happiness it causes. Yet, the most important is the possibility of free will.

Time available for leisure also varies according to cultural, social and even climate considerations. The notion of time can be different in Africa, Asia, Latin America or Europe. Usually people who live in areas of hot climate enjoy outdoor activities and sports while Nordic people whose habitat is in cold weather prefer indoors socialization and hobbies like playing chess, classic music etc. Social leisure embraces communitarian happenings such as going to the beach, practicing sports in a club etc. Behavioural studies indicate the benefits of social leisure for the well-being of individuals, self-esteem and cultural identity[3].

Moments of leisure are essential in all phases of our life. During childhood and adolescence most of our time is devoted to study and sports while at adulthood our time is mostly consumed with work and family. Indeed, it is at senior age that retired people generally have extra free-time to enjoy cultural events, leisure and tourism.  Globally people are living longer and a newage structure is taking shape: the young senior (65-74 years), the middle senior (75-84 years) and the older senior as from 85 years old. According to the United Nations,[4] in 2018 for the first time in history, persons aged 65 years or over outnumbered children under age five. This partially explains the vast number of people in the group of risk requiring quarantine protection throughout the pandemic period.

Well-being and spirituality in pandemic times

During the pandemic, reflections about well-being and spirituality gained space in our minds. It is undeniable that the constraints brought about by lock-down measures and social distancing, offered us more free-time but very limited leisure options. We gained additional time to be closer to loved ones and to do things we like most at home. Enjoying family life, including eating and even cooking together became a shared pleasure and a new leisure style. Individuals had to optimize the quality of their temporarily sedentary lives.  

Global pandemics affect our collective mental health. Given the prevailing health and economic insecurity, the focus of our attention has been on well-being, strengthening friendships, expanding social network, practicing solidarity, improving self-esteem as well as reflecting on spirituality and religion. Suddenly the exuberant society of 2020 is afraid of the unknown virus and its long-term harmful consequences on day-to-day life. Well-being and happiness became the essence of achievable goals.

People are emotionally fragile in this moment of anxiety. Individuals are suffering losses that will persist long after the pandemic will be over.  Some feel stressed or depressed while others react by searching for relief in exercising, relaxation, meditation, yoga or mindfulness training. Individuals are finding new ways to overcome solitude and boost mental resilience. Current philosophical thinking (Harari, 2018) is reminding us that homo sapiens have bodies but technology is distancing us from our bodies[5].

Inspirational talks in likeminded groups have been helpful for reconnecting people dealing with an uncertain future. Social engagement and advocacy for health causes are used for promoting social change. Thus, besides upgrading healthcare systems and putting in place special measures for accelerating economic and cultural recovery, targeted governmental support will be needed to improve mental well-being and raise the overall level of satisfaction and happiness of citizens in the post-crisis.

Culture and e-learning nowadays

In a short period of time, many went from an exciting social and cultural lifestyle to a simple life. People had to assume the role of protagonists of their actions. Due to open-air limitations, free-time activities had to be less physically-intensive (no bike, tennis, jogging etc.), and more creative-oriented such as designing, playing music, writing. Much time has also been spent watching TV series, surfing the internet, viewing live music concerts, video-gaming, attending video-conferences as well as socializing in virtual chats. Equally, there are growing concerns about the ethics of consumer technology and internet addiction “time well spent” (Tristan, 2015)[6].

 A recent study[7] carried out in the UK to track digital cultural consumption during the pandemic, indicates that the median time spent daily watching TV are 4 hours, while listening to music, watching films and playing video games each day are 3 hours respectively. Understanding human behaviour, in particular youth habits can help to indicate new cultural trends and consolidate social cohesion in post-pandemic times. Moreover, policy-makers could consider engaging cultural institutions and employing artists and creatives to help facilitate a collective healing process and kick-start recovery.

It is widely recognized that the arts, culture and creative sectors were hit hard by the pandemic. Whist digital cultural and creative products for home consumption were in high demand, others tangible creative goods like arts, crafts, fashion and design products sharply contracted. Many artists and creatives had no option than to experiment on work in digital spaces, since they had to go global from home.

Despite the fact that 4.5 billion people (60% the global population) use internet[8], the availability of affordable broadband access is a pre-condition to use and benefit from the opportunities provided by digital tools. This applies to both producers and consumers of cultural and creative digital content. Currently, videos account for 80-90% of global digital data circulation, but at the same time Latin America, the Middle East and Africa together represent only around 10% of world data traffic[9]. This evidence points to digital asymmetries that are being aggravated. Creativity only is not enough to transform ideas into marketable creative goods or services if digital tools and infrastructure will not be available.

The pandemic also had a strong impact on education and learning.  Re-thinking education was already a topic on the agenda of many countries in order to respond to the realities of the jobs market in the 2020s.  Besides the need to adapt methodology and pedagogical practices, many believe it is necessary to bring an interdisciplinary and applied approach to curricula with focus on science, technology, engineering and mathematics (STEM)[10], preferably also integrating arts (STEAM). In any case, the education system has been forced to quickly adjust to remote learning. Globally over 1.2 billion children are out of the classroom in 186 countries[11]. In Latin America schools are closed and around 154 million children between the ages of 5 and 18 are at home instead of in class[12]. Furthermore, access to school-related inputs is distributed in an unbalanced manner; wealthier students have access to internet and home-schooling while the poorer have not. Young people are losing months of learning and this will have long-lasting effects. The loss for human capital is enormous.

On the positive side, continuous e-learning became a trend and a necessity.  Innovation and digital adaption gave rise to a wide-range of on-line courses. Millions of learners are upgrading their knowledge and skills in different domains through distance learning, whether through language and music apps, video conferences or software learning.  Some are free others have to be paid for, but what is absolutely transformative is that access to knowledge became more democratic.  Independently of age or field of interest, learners from different parts of the world can have access to prestigious universities or practical training.  E-learning, where teaching is undertaken remotely and on digital platforms already existed, but demand has sharply increased during pandemic and this might be a point of no return.

Over these critical 9 months, there are growing signs that the 2020s will face a new set of challenges and life will not be back as usual. The future will be very different when compared to the recent past.  Hope and fear are likely to co-exist for a certain time. There are new values, new lifestyles, new social behaviour, new consumption standards, and new ways of working and studying.  The pandemic has imposed a deep ethical and moral re-assessment on society. This turning point is leading to a deep socio-economic renovation and hopefully to a more inclusive and sustainable society.


[1]https://covid19.who.int/

[2]https://www.diplomatic-press.net/ueber-uns/geschichte.html

[3]E. Dos Santos-Duisenberg (2013) – Tempo livre, lazer e economia criativa, Revista Inteligência Empresarial (37), Universidade Federal do Rio de Janeiro, Brazilhttp://www.epapers.com.br/produtos.asp?codigo_produto=2455

[4]https://www.un.org/development/desa/publications/world-population-prospects-2019-highlights.html

[5]https://www.ynharari.com/book/21-lessons-book/

[6]https://en.wikipedia.org/wiki/Center_for_Humane_Technology

[7]https://pec.ac.uk/policy-briefings/digital-culture-consumer-panel

[8]https://internetworldstats.com/stats.htm

[9]https://unctad.org/en/pages/PublicationWebflyer.aspx?publicationid=2466

[10]https://www.livescience.com/43296-what-is-stem-education.html

[11]https://www.weforum.org/agenda/2020/04/coronavirus-education-global-covid19-online-digital-learning/

[12]https://blogs.iadb.org/ideas-matter/en/pandemic-and-inequality-how-much-human-capital-is-lost-when-schools-close/

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