On July 18, 2020, UN Secretary-General Antonio Guterres delivered a memorial lecture in honour of the great South African leader Nelson Mandela. The Secretary-General’s speech was clearly intended as a policy statement and designed to provoke a wide response. Guterres outlined “a new social contract” and “a new global deal” that are to replace the current international and even universal social order.
Inequality as the Principal Problem
Guterres was scathing in his criticism of the current world order, comparing the coronavirus pandemic to “an x-ray, revealing fractures in the fragile skeleton of the societies we have built.” The pointed accusatory pathos of his speech would have been better suited to a silver-tongued preacher or a radical youth leader than to a member of the top political elite who has headed the most representative and influential international organization for the past three and a half years. The coronavirus is “exposing fallacies and falsehoods everywhere: the lie that free markets can deliver healthcare for all; the fiction that unpaid care work is not work; the delusion that we live in a post-racist world; the myth that we are all in the same boat.”
The pandemic has set humanity back years, if not decades, plunging the world into its worst recession since World War II. Guterres believes that, as a consequence, entire continents will be doomed to hardships, poverty and even famine. Social and economic inequality is growing at an accelerated pace: the financial assets of the world’s 26 wealthiest people already equal the combined assets of half of the rest of the world. Glaring inequality feeds corruption, provokes financial and economic crises, fuels crime and causes epidemics. The number of risk groups is expanding rapidly and includes refugees, migrants, indigenous peoples and minorities of all kinds that are discriminated against and exploited. Inequality breeds political and religious radicalism, social cataclysms, destructive international conflicts, and civil wars.
The coronavirus pandemic introduces new dimensions to the issue of inequality: rich patients have higher chances of receiving quality COVID-19 treatment, and the Global North is better prepared for the pandemic than the Global South. The long-term economic and social consequences of this upheaval will also differ for individual social, professional, ethnic, and other groups.
What are the roots of inequality in the world? For Antonio Guterres, the answer is very clear: colonialism and patriarchy. The Global North is responsible for the shameful history of colonialism, whereby it established its centuries-long economic and political dominance of the Global South. Even though many decades have passed since the decolonization process concluded, the historical legacy of the colonial era has not been overcome. This legacy makes itself felt on a regular basis as everyday racism, institutional racism, the rise of “white supremacy,” the system of the international division of labour and global trade and the distribution of the rights and responsibilities of individual states within the global political system.
The patriarchal system that we live in today is the result of the traditional “male-dominated culture,” which for millennia has discriminated against and humiliated women. While great strides have been made in women’s rights (just like decolonialization has brought certain successes), it would be premature to say that we have finally resolved the gender issues that haunt our societies. The UN Secretary-General called himself a “proud feminist” and reported that “gender parity” has been achieved in top UN jobs (let us note parenthetically that, in 2016, he took the office that many UN members believed should have rightly gone to a female candidate).
So how will the “New Global Deal” advanced by the UN Secretary-General benefit the world? First of all, it promises to achieve social harmony by overcoming inequality – gender inequality, social inequality, racial inequality and inequality between states and continents. The “New Global Deal” is an instrument for establishing egalitarian humanism, where access to quality education, healthcare, food and water, decent jobs and social security is an integral part of our fundamental human rights and is not determined by an individual’s income or family wealth.
Guterres’s ideal and goal is to create a global community where people of any origin, country, ethnicity, social standing or gender can and should fully realize their potential to the benefit of all humankind. The UN Secretary-General supports the idea of universal medical insurance and universal basic income. In general, the world that looms on the horizon follows the principle, “From each according to their ability, to each according to their needs.”
Antonio Guterres and Ivan Yefremov
Reading Antonio Guterres’s speech, I was, for some reason, reminded of the leading Soviet sci-fi author Ivan Yefremov’s famous utopian novel Andromeda: A Space-Age Tale, which depicts a remote communist future. The world of Ivan Yefremov, just like the world of Antonio Guterres, is a world of egalitarian humanism. One’s place of residence, family status, gender and race have absolutely no meaning for Yefremov’s characters. They are all a thing of the distant past. Humankind has successfully overcome the cult of excessive consumption, and basic human needs for education, healthcare, welfare, social status, etc. are guaranteed by birthright.
This world is populated by beautiful, strong, somewhat poster-like people who have virtually no human weaknesses. For them, the meaning of life lies mostly in the arts and sciences and other elevated forms of self-realization. Personally, Yefremov’s utopian society has always seemed somewhat cold and uninviting, but in any case, it is much preferable to the current chaotic state of the global society.
Of course, one cannot suspect Antonio Guterres of directly borrowing Ivan Yefremov’s ideas. I doubt that the Portuguese statesman has ever read Andromeda: A Space-Age Tale or any of the Soviet sci-fi author’s novels, for that matter. Additionally, the concept of a “New Global Deal,” unlike Yefremov’s utopia, is not entirely communist. Guterres’s egalitarian world does have a private sector, but it is radically different from the one we have today.
First, the “New Global Deal” would involve significantly raising taxes for big businesses throughout the world, eliminating financial loopholes that allow large corporations to avoid paying taxes. Second, the private sector would switch its focus from making profits to social responsibility. Guterres is an ardent supporter of restoring the trade union movement in order to balance the relations between labour and capital. On the whole, one gets the impression that the UN Secretary-General sees the Northern European social state as the optimal state model.
How can global social harmony be achieved? Take education, for example. In order to overcome global inequality in education, we need to at least double the spending in this sector in the Global South, to USD 3 trillion annually. Clearly, the South does not have that kind of money, it can only come from the North. But in addition to education, we need to think about healthcare, infrastructure development, the “green economy” and gender inequality, where the South still lags significantly behind the North.
Essentially, the UN Secretary-General is calling for a revolution – if by revolution we mean a historically compressed process of a radical redistribution of economic resources and political power. The “New Global Deal” is focused on transferring resources and power not from the bourgeoisie to the proletariat within individual states, as Karl Marx and Vladimir Lenin had suggested, but from the rich North to the poor South. That is, the collective North is the nasty “global bourgeoisie,” while the collective South has the honourable role of the “global proletariat.”
The redistribution of power presupposes the reform of international institutions created mostly by the Global North, including changes to the top management of the United Nations, the International Bank for Reconstruction and Development and the International Monetary Fund. The redistribution of resources means restructuring the international debt accumulated by the Global South, writing them off at least partially, increasing financial aid programmes for developing states and changing the terms of global trade so that the South will gradually move up global value chains.
Just like the classics of Marxism-Leninism idealized the proletariat and demonized the bourgeoisie, the UN Secretary-General idealizes the South and demonizes the North. Appealing in 2020 to the dark colonial legacy as the principal cause of the backwardness of developing states is only slightly more convincing than explaining the current archaic nature of Russian politics by the pernicious legacy of serfdom. The experience of post-colonial development is too variegated for such generalizations. For instance, South Korea experienced decades of extremely harsh Japanese colonial rule, and then the totally destructive war of 1950–1953. Nevertheless, almost no one would call South Korea a backward state today, or a victim of its colonial past.
Antonio Guterres has brought his many years of experience as a European social democrat to the activities of the United Nations. This experience certainly remains relevant today. However, the attempts of European social democrats over the years to resolve gender, social or global problems by mechanically redistributing resources have repeatedly demonstrated their limitations. It is no coincidence that European social democracy today is going through a clear identity crisis. To prepare the next edition of Andromeda: A Space-Age Tale, the UN Secretary-General should find a co-author with a radically different experience, someone like Elon Musk.
From our partner RIAC
An Analysis on Marshall McLuhan’s concepts
Marshall McLuhan is an important scholar who has made major contributions to communication discipline through introducing new concepts like “global village” and “medium is the message”. It can be said that ideas of McLuhan can be applied to new technologies and social media discussions today.
McLuhan introduced the idea of “medium is the message” in his book called Medium is the Message that was published in 1967. According to McLuhan, what is said by the message is not very significant. The media actors which can be regarded as the medium hold a more major influence on the masses than the message it presents.
The medium (or media in other terms) does not only have the role of being the carrier of the message but it is also the message that shapes people’s views and perceptions (McLuhan, 1967). McLuhan, based on the idea of “medium is the message” gave examples to support his claim in his book Understanding Media: The Extensions of Man published in 1964. According to McLuhan, the content of any medium is always another medium. For instance, the content of writing is speech; the written word is the content of print; and print can be seen as the content of the telegraph (McLuhan, 1964).
Another important concept coined by McLuhan is “global village”. This concept was introduced in the 1960s to say that mass media will spread all over the world and make the world become a global village (McLuhan, 1962). According to McLuhan, the electronic interdependence of today’s world produces a world in the sense of “global village”. The global village has been created by the instant electronic information movement according to McLuhan.
McLuhan believed in the usefulness of communication technologies. One of the most important emphases McLuhan made was about drawing attention with his findings about the global communication revolution. According to McLuhan, TV has been a critical invention that ensures that nothing remains a secret, and that eliminates privacy, and he believed that the change of societies is possible with the development of communication tools in various forms. McLuhan made one of the most important predictions of the 20th century. This was the Internet.
In contemporary world, social media is used by millions of user all over the world. New technologies have turned the world into a “global village” Although McLuhan said almost 60 years ago, his ideas about media (medium is the message) and the “global village” concept are still relevant today.
- McLuhan, M. (1962), The Gutenberg Galaxy: The making of typographic man. London: Routledge.
- McLuhan M. (1964), Understanding Media: The Extensions of Man by Marshall McLuhan, McGraw Hill
- McLuhan, M. (1967). The Medium is the Massage: An Inventory of Effects. London: Penguin Press.
Leaving no one behind with Fiqh for person with disability
As I watch the new Netflix documentary, Crip Camp: A Disability Revolution produced by former President Barrack Obama and Michelle Obama, I realize thatthere is an urgent need for grassroot activism to support disability religious rights to pave the way towards greater equality. The movie highlights disabled summer campers who fight for the realization disability rights in 1970s, at the time when they were largely ignored by the state.
And does Indonesia need A Disability Revolution?
According to a study by Monash University, it is estimated that the disability prevalence rate in Indonesia is between 4% and 11%. There are several causes of disability, ranging from malnutrition, diseases, ageing population, natural disaster, and accident. Unfortunately, due to social stigma in the society against people with disability, the disability statistical figures may be underreported.
The Indonesian government has been actively involved in international convention by ratifying United Nations Convention on the Rights of Persons with Disabilities (UNCRPD) in 2007 and issued the law no. 8 of 2016 on rights of persons with disabilities to comply with human rights standards. But, at the same time the law faces some stagnate situation regarding improved well-beings of people with disabilities because disability prejudices are still at the heart of this tension.
For example, disabled children are less likely to attend formal education because of lacking inclusive schools. In public places, ramps and accessible information are not easily available. Zooming into the workforce, Indonesian 2010 census reported that only 26,4% people with severe disabilities were employed in formal sectors. This resulted in high rate of self-employment among people with severe disabilities. Many people with mental disability, such as bipolar disorder, have to conceal their condition for the fear of losing jobs.
A research found that discriminations against people with disabilities in developing countries, including Indonesia, caused a loss of up to 7% of Gross Domestic Product(imagine : what if a genius with severe disability like the late Professor Stephen Hawking had never been employed at university?).
Women with disabilities even suffered more from double prejudices, by their gender and their disabilities. What makes thing more difficult for disabled citizens is that, despite of some disabilities laws and ministerial decrees, they were poorly enforced. This explains the urgency of ending this discrimination from a social-economic developmental perspective.
As the largest Muslim majority country in the world, Fiqh (Islamic jurisdiction) for person with disability remains important to safeguard equal religious rights. As a non-disabled Muslim woman, being able to perform Islamic prayer (shalat) properly help me increase my mental wellbeing during this unprecedented time.
Unfortunately, there are still some Muslims who believe that disabilities are by-products of witchcrafts (sihr) or demons (syaitan) which can be healed only by involving spirits and enchanting some quranic verses. Further, in Islamic law per se, there is no specific term which can encompass all disabilities.
“Fiqh for person with disability is very important because the society has yet to accommodate special needs for people with disabilities in performing religious rituals. For example, how does Islam regulate the wudlu(ablution) taken by a man/woman without arms? Considering that Islamic law obligates that someone must wash one’s arm up to elbow during wudlu. And will the wheelchair be considered as najis(impure) inside the mosque?” said Mr. Bahrul Fuad, a disabled person and board member of AIDRAN (Australia-Indonesia Disability Research and Advocacy Network).
Mr. Ahmad Ma’ruf, the Disability Program Team Leader of Muhammadiyah, the second largest and most influential Islamic organization in Indonesia after Nadlatul Ulama (NU), even posed critical questions:“What if persons with hearing impairment wish to get married and say ijabqabul (Islamic marriage vows), will they use sign language? Because religious court has yet to regulate the sign language issue. And who has the authority to validate the sign language as “legally correct” in Islamic marriage? What if a man with wheelchair wishes to be an imam (leader of a congregational prayer)? Is he allowed to do that, given the fact that many people still interpret explicitly the regulation that makmum (member of a congregational prayer) must follow movements of imam? What if there is no accessible ablution facility in a mosque? Should a person with disability performs tayamum (dried ablution)?”
To address this issue, NUand Muhammadiyah issued Fiqh for person with disability and raise awareness of the public concerning equality for disabled communities. NU even collaborated with the Ministry of Religious Affairs to disseminate the Fiqhto mosques nationwide.
Fiqh for person with disability will fulfil civil rights of disabled community comprehensively, ranging from ubudiyah(religious rituals),muamalah(interpersonal relation), to sahusiah(public policy). This Fiqh will also protect rights of disabled women, as the most marginalized group.
To ensure the smooth implementation of the Fiqh, the government, civil societies, disabled people organizations, religious leaders, and experts of Islamic law should collaborate for accountable monitoring and evaluation. Regular capacity buildings for judges, teachers, and village officials should also be organized.
Finally, political buy-in through Perda(regional regulation)and guidelines should be issued to strengthen government officials’ commitment to enforce the Fiqh. For example, the Special Province of Aceh under Syariah law have regularly issued qanun(regional regulations subjected to Islamic stipulations).
Historically speaking, during the Umayyad Caliph era in the 700s, the Caliph Al-Waleed ibn ‘Abdul Malik accommodated health treatment needs for his population with disabilities through the provision of health care clinics within all his jurisdictional provinces. This idea was emulated by Caliph Umar Bin Abdul Aziz who hired support services workers for people with disabilities. This initiative resulted in social and legal impacts worldwide, in which a broad array of laws on disabilities were enacted.
In making public policy for citizens with disabilities, the government of Indonesia should not paint disabilities situation with a broad brush. Rather, Fiqhfor persons with disabilities must be taken into consideration seriously. Otherwise, there will be far-reaching consequences on well-beings of people with disabilities in the long run.
This Fiqhis a beacon of hope for future generations, to leave no one behind.
As put forward by a member of Crip Camp: “If you don’t demand what you believe for yourself, you’re not gonna get it”.
Good Parenting Reduces the Divorce Rate
Divorce is a very stressful event. Apart from having a bad impact on children, divorce has a major impact on the survival of the husband and wife who experience it. Divorced couples visit psychiatric clinics and hospitals more than couples from intact families. Divorced couples experience anxiety, depression, feelings of anger, feelings of incompetence, rejection, and loneliness.
In Indonesia, the divorce rate from year to year shows an increasing trend. The Ministry of Religious Affairs of the Republic of Indonesia reports that since 2015 until now there has been an increase in the divorce rate. In 2015 there were 394,246 cases, in 2016 it increased to 401,717 cases, then in 2017 it increased to 415,510 cases, as well as in 2018 it continued to increase to 444,358 cases, and by 2020, per August the number had reached 306,688 cases.
The increase in the divorce rate from year to year has serious consequences in families. Conflict during the process of parental divorce and separation has a negative impact on the physical and psychological well-being of all family members. Quite a number of research results show that divorce has a negative effect on all family members, especially children. The results of Amato’s research in 2011 with a meta-analysis approach to 67 study results showed that children from divorced families had lower academic achievement, behavior, psychological adjustment, self-concept and social relations than children from intact families.
Based on In the author’s empirical observation, the ending of marital status for a particular family also brings several social impacts, for example: narrowing social networks which results in a lack of social support, causes negative life experiences and psychological suffering, and causes economic hardship for women.
Thus rather than that, a marriage which basically originates from an agreement between two parties, so if there is a divorce, it is certain that both parties will suffer losses. Even children from marriages who divorce will share such losses. Then, what factors cause divorce? In my opinion, the substantial cause of divorce is the parenting concept of a married couple.
Parenting, generally known by the public as a pattern of parenting parents towards their children. This assumption is not completely wrong, but it must be straightened out that parenting is an ideal household conceptualization. Of course, you have to move from a husband and wife long before you have children. A husband and wife have had to discuss it long ago so that in various desired manifestations it can be carried out harmoniously together.
Parents (married couples), basically forming their children until they reach maturity will not be separated from the influence of their world. The mode of reflection on the relationship between parent and child is a complex activity that includes many specific attitudes and behaviors that work separately and collectively to influence the child’s outcome and the emotional bonds in which parental behavior is expressed.
In this case, parenting can be explained in terms of two components, namely parental responsiveness and parental demandness. Parents’ demands are the extent to which parents set guidelines for their children and how their discipline is based on these guidelines. Parental responsiveness is an emotional characteristic of parenting. Responsiveness continues to the extent to which parents support their children and meet the children’s needs. Both responsive and demanding parenting have been linked to securing attachment to children. Referring to Baumrind (1971), he identifies three parenting styles, namely: authoritative, authoritarian, and permissive with responsive and demanding concepts in mind.
Authoritative parentingis a condition of authoritative parents as a combination of demands and responsiveness. They make logical demands, set boundaries and demand children’s obedience, while at the same time, they are friendly, accept the child’s point of view, and encourage children’s participation in decision-making and often seek their children’s views in family considerations and decisions. This type of parent is then referred to as the type of parent who monitors and disciplines their children fairly, while being very supportive at the same time.
Authoritarian parenting, a demanding and unresponsive parental condition. They engage in little reciprocal interaction with children and expect them to accept adult demands without question. Strict socialization techniques (threads, commands, physical strength, love withdrawal) are used by parents who are authoritarian and withhold self-expression and independence. Authoritarian parents tend to set high standards and guidelines and require compliance. Authoritarian parents attribute love to success and not nurturing like the other two parenting styles.
Permissive parenting, consists of several clear and predictable rules due to inconstant follow-up and neglected bad behavior, neutral or positive affective tone. They give children a high degree of freedom and do not restrain their behavior unless physical injury involves. Permissive parenting shows an overly tolerant approach to socialization with responsive and non-demanding parenting behavior. These parents are nurturing and accepting, but at the same time they avoid imposing demands and controls on the child’s behavior. They have little or no hope for their children and often see their children as friends and have few boundaries.
Based on the three parenting models above that the author has reviewed and conducted a literature review, it is clear that the Good Parenting pattern that must be applied by a husband and wife is authoritative parenting. This concept implies a condition in which a positive influence on the realm of a child’s life until he grows up on the aspects of education and psychological well-being is formed.
A positive parent-child relationship illustrates that the family will survive in harmony so that it becomes the foundation of a healthy home and community environment. The influence of the parents on the whole life of the child means the influence from birth to adulthood due to the parents. Children spend most of their time at home and the attitudes, behavior, standard of living, and communication of parents with their children have a major impact on the child’s future life. If their parents are too strict or too obedient, it has a negative impact on their life. But the supportive, caring and flexible attitude of the parents results in a psychologically and mentally healthy child.
Parents (a married couple) should adopt an authoritative parenting style and practically apply it when dealing with their children. They are the backbone of a nation and the nation’s future depends on their psychosocial development. Healthy parents can produce healthy children in exchange for a healthy nation. On the other hand, unhealthy parents (husband and wife) will have a bad influence, a small example is divorce. And this is a burden for the nation.
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