The Occupy Wall Street movement has spread around the world. It has not only spread rapidly to cities and universities all around the US, there have been Occupy demonstrations and movements in Toronto, Athens, Sydney, Amsterdam, Stuttgart, Tel Aviv, Milan, and elsewhere. With the bailouts and immunities from responsibility of the big banks worldwide, with huge military budgets draining most nations of the world, and with debt restructuring being forced on nations around the world by a global economic system that transcends all nations, people everywhere are becoming directly aware of the domination of the world-system by the 1% at the expense of the 99%.
In these protests, unemployed persons join with discharged veterans, heavily indebted students, and politically aware citizens to occupy public places in protest of this global system of domination and exploitation. Police, like the politicians and governments they serve, have been colonized to do the bidding of the 1%, as is so painfully clear from the systematic violence and brutality they have shown in the repression of unarmed and peaceful citizens within the Occupy movement.
If the new sense of solidarity and political awareness of the Occupy movement are to have a real effect on this global system, it will have to become a planetary political awareness and bind itself in solidarity with all of humanity. Half the world’s population lives on less than two US dollars per day. One sixth the world’s people lack access to clean water. One third lack basic sanitation. Worldwide, the richest 1% have as much wealth as the bottom 60% combined. These figures are not new, but they are all getting worse. Global poverty is growing. Global water scarcity is growing. The richest 1% are getting rapidly richer relative to the bottom 99% who are getting rapidly poorer. We need to occupy everything.
This fantastic resource - developed by Dr. Elspeth Macdonald at the National Centre for Peace and Conflict Studies (NCPACS) at The University of Otago, New Zealand - merges the fields of digital photography and peace education.
Using the Peace Education Lens illustrates the concepts of peace and violence and to highlight their potential influences on various fields of social and environmental study. Peace education aims to equip young people with the analytic skills necessary to develop peaceful perspectives on potential or actual conflict and/ or violence. School curricula often includes a range of topics related to peace education, such as:
Human rights education
Sustainability or environmental education
These broad topic areas provide opportunities to educate for peace. Peace education also focuses on the knowledge and skills related to peacefulness and nonviolence - education about peace. Education about peace aims to build knowledge and understanding about conflict and violence and about peacefulness and nonviolence – to understand concepts of negative and positive peace and the various types of direct and indirect violence.
Curricula across a range of topics can include content related to problems of violence and conflict and ways to develop and promote peaceful perspectives. It uses a critical pedagogy to develop understanding of multiple perspectives or viewpoints and to critically appraise these – to understanding “why things are the way they are, how they came to be, and what can be done to change them" (Teachers Without Borders). In peace education, the analogy of viewing though a lens has been widely used to describe the framing of perspectives related to conflict, violence and peacefulness. Taken further the concept of viewing though a critical or analytic lens incorporates the underlying critical pedagogy. Peace education can provide students with an analytic lens or series of analytic lenses to view and evaluate particular events and circumstances.
These lenses can be used view and evaluate situations of conflict and violence, peacemaking, and a range of social and environmental issues impacting on individuals, families, communities and societies. While the lens analogy has been commonly used by peace educators and scholars to describe the activity of focussing on violence and peacefulness, to date this description has not been operationalized. What tools can help educators teach about concepts of violence and peacefulness and assist students to explore perspectives surrounding particular events and circumstances?
Earth Island Institute’s Sacred Land Film Project produces a variety of media and educational materials — films, videos, DVDs, articles, photographs, school curricula materials and Web site content — to deepen public understanding of sacred places, indigenous cultures and environmental justice. Their mission is to use journalism, organizing and activism to rekindle reverence for land, increase respect for cultural diversity, stimulate dialogue about connections between nature and culture, and protect sacred lands and diverse spiritual practices. For the last decade they have focused on the production and distribution of the documentary film, In the Light of Reverence. They are currently developing a four-part series on sacred places around the world, entitled Standing on Sacred Ground.
In trying to revolutionize education, amazing strides have been made in the last few years, but so many of them don't spread beyond the local level. Real movements for change need a critical mass of interest and a force to help drive them.
TED, the conference series that highlights groundbreaking ideas and people across every discipline you can think of, has in many ways become an informal voice for the "change education" movement. This week TED made it offical by announcing a new initiative called TED-ED.
The TED-ED Brain Trust is a private forum created to shape and accelerate TED's push into the realm of Education. The aim of this community is to assemble a new archive of remarkable TED-ED videos, each designed to catalyze learning around the globe. Unlike TEDTalks, TED-ED videos are less than ten minutes long and may assume a variety of different formats.
At present, the non-profit association has an open call for interest. "We're seeking the expertise of visionary educators, students, organizations, filmmakers & other creative professionals to guide, galvanize & ultimately lead this exciting new initiative," TED posted on a TED-ED Brain Trust interest form. The Brain Trust will pool together these formative ideas to help shape TED-ED, which will later showcase videos, too.
According to a report from The Chronicle of Higher Education, TED-ED will also maintain a list of existing TED talks that relate to educational issues and will re-categorize them in a way that makes sense to educators and learners. Currently, TED tags its talk with terms like "jaw-dropping" and "courageous," which encourages exploration, certainly, but is less useful to educators and administrators looking for ideas and motivation in specific fields or business issues.
Part of this post taken from PCMag.com
By Matt Bannick, crossposted from McKinsey & Company
With a 9 percent annual growth rate, India is one of the world’s fastest-growing economies. But corruption remains a serious problem; in 2010, Transparency International ranked the country 87th out of 178 countries in its annual corruption perception index. Indian citizens are regularly forced to pay bribes for everything from birth certificates to driver’s licenses—with little recourse for changing the situation. Individuals who blow the whistle on rent-seeking officials face the threat of retribution, a risk to both themselves and their families.
Technology has the potential to rapidly change this state of affairs. In August 2010, Indian civic leaders launched a website called IPaidaBribe.com allowing citizens to document incidents in which they were forced to fork over money illegally to government employees. The website has gained traction with impressive speed. In little over a year, citizens from 400 cities have reported incidents of bribery more than 16,000 times, and the site has had over 600,000 visitors. Requests to replicate the site have come in from more than 18 countries, including Bangladesh, Brazil, China, Egypt, the Gambia, Indonesia, Jamaica, Kenya, Morocco, Nepal, Nigeria, the Philippines, Sierra Leone, and Sri Lanka, as well as several countries in the Balkans.
When we hear about the role of technology in spurring social change, our minds may immediately turn to well-worn images—such as activists using Twitter and Facebook to organize uprisings this past spring in the Arab world. Hidden from the headlines, however, is an equally inspiring story. Technology is not just being used to organize protests; it is empowering citizens to intervene on a wide variety of difficult, risk-laden social issues. It is also providing a platform to rapidly scale these interventions —so that millions of lives can be touched in a relatively short period of time. It is time for the social sector to firmly commit to increasing our investments in these kinds of innovations.
December 10th is the day each year set aside to celebrate, remember and organize around human rights concerns throughout the globe. 2011 has been a year like no other for human rights. Human rights activism has never been more topical or more vital. And through the transforming power of social media, ordinary people have become human rights activists.
This year, millions of people decided the time had come to claim their rights. They took to the streets and demanded change. Many found their voices using the internet and instant messaging to inform, inspire and mobilize supporters to seek their basic human rights. Social media helped activists organize peaceful protest movements in cities across the globe - from Tunis to Madrid, from Cairo to New York - at times in the face of violent repression.
Human rights belong equally to each of us and bind us together as a global community with the same ideals and values. As a global community we all share a day in common: Human Rights Day on 10 December, when we remember the creation 63 years ago of the Universal Declaration of Human Rights.
For more information, visit https://www.un.org/en/events/humanrightsday/2011/
Man has in him two distinct master impulses, the individualistic and the communal, a personal life and a social life, a personal motive of conduct and a social motive of conduct. The possibility of their opposition and the attempt to find their equation lie at the very roots of human civilisation.
-- Sri Aurobindo, The Future Evolution of Man
The upcoming decades will be different from what has gone before. Our global society is in the midst of great transformations that will usher in new social and cultural formations. Many nations have been living the high life as a result of the prosperity afforded by rapid industrial, technological and material growth. The long tail of this -- the technological revolution -- has been fundamental in stretching tentacles of dependency far and wide. Complex structures of supply, demand and energy are now near to their breaking points.
The new century for humankind begins as the traditional structures provided by governments and social and political institutions are overwhelmed and no longer capable of serving humankind in its best interests. Problems and difficulties are likely to continue rising up, like a tsunami, and manifesting in our immediate social environments. Yet unlike a natural tsunami, these social uprisings can also serve to clean the slate and clear the brushwood. They can provide the opportunity for individuals and communities to re-evaluate their life priorities. It can be a time for reconstruction and reorientation based on newly-emerging perceptions of how better to lead a fulfilling life. Yet this outcome, perhaps, will not be for everyone: There will still be many who choose to return to the old, familiar, tried-and tested ways. However, this will prove difficult, as some of the old systems will no longer be functional.
New forms of social innovation need to be encouraged to emerge from the chrysalis of the fossilized structures. By this it is meant that more appropriate and creative social, economic, technological, cultural and political edifices can replace current dysfunctional systems. For example, new -- or previous -- skill sets can return for inclusion in our social and community roles. This may force many people to shift from office and administration jobs, from the service and manufacturing sectors, toward functions that serve a regional and localized need. These may include community teaching (in both theory and practical skills), maintenance and construction, localized economies (both currency and barter), permaculture, farming, creative inventions, regional management, community committees and more. Many farms may need to shift (or return) to organic forms of agriculture and crop growth in order to combat the rise in soil depletion. As many of us are now aware, petrochemicals and synthetic fertilizers negatively polarize the soil. While they may produce apparently abundant growth in the short term, in the long term they deplete the soil and exhaust its natural growing capability. The food produced is thus often lacking in nutrients and minerals. In short, many methods now employed will be forced, or catalyzed, into change.
The Global Social Justice Journal invites the submission of original research articles for publication. For further details including full submission guidelines, please visit the journal website.
The Global Social Justice Journal is a new Open Journal System initiative published by the Centre for International Studies at Cape Breton University http://cbu-cis.ca/. The Global Social Justice Journal disseminates peer reviewed research on all aspects of global social justice including issues of economic globalization, human rights, indigenous peoples, the environment, education, gender, class, poverty, inequality and race. The journal publishes research from disciplines including political science, philosophy, geography, economics, sociology, law, gender studies and indigenous studies. The journal welcomes the submission of articles analyzing the social impacts of markets and governments from normative or marginalized perspectives and specifically those originating in the global South. It especially welcomes the submission of articles that shed light on an otherwise neglected aspect of global social justice or that analyze alternative forms of social and political organization to the present structuring of globalization.
The Global Social Justice Journal has a commitment to the Open Access model of research dissemination and provides free public access to articles accepted for publication.
Cross-posted from the MobileActive website. MobileActive is the leading network and resource on the use of mobile technology for social impact, providing field consulting, conducting research, connecting people online and through participatory events, and advancing the use of mobiles for NGOs and civil society organizations.
Editor's Note: This post is written by Ibrahim Mothana who is an Atlas Fellow with MobileActive.org in 2011/2012. He is a Yemeni citizen from Sanaa.
In Yemen it’s difficult to know just how many wars are raging in the country at any one time. For centuries the country has been plagued by revenge killings and tribal conflict and the result is hundreds of deaths each year with many more injured. These localized wars can last for decades and are one of the most serious issues facing the country today.
In rural regions of Yemen, formal legal systems and a legal infrastructure do not exist, and tribal law has significant legitimacy as the only effective and efficient means of conflict resolution. Tribal laws are based on consensus, and conflicts are resolved through complex mediation processes and appeals procedures presided over by tribal elders and leaders (sheikhs). Due to the lack of many formal legal channels and the corruption in the legal infrastructure that exists, tribal law is faster, more efficient, and enjoys greater legitimacy.
Yet one of the biggest obstacles in using tribal law as a tool for conflict resolution is the lack of communication -- which is, in fact, often the root cause of many of the disputes between tribes. Creating dialogue between communities becomes an extraordinary challenge in a country with 24 million people dispersed over 150,000 human settlements.
Most of the tribal conflicts are dealt with customary tribal laws before becoming violent but if an armed conflict starts between tribes, then all channels of communication stop and the members of one tribe are not allowed to enter the territory of the other tribe. Only a third party can bring representatives from both sides to negotiate in a neutral environment, and convince the two or more tribal parties to negotiate or choose an arbitrator to settle the dispute. The increasing penetration of mobiles in the past years have eased this mediation process and virtual meetings have helped overcome the dilemma of finding a neutral meeting territory.