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Message for Japan: From the Participants of the “Building a Better Asia” Meeting in Nara

May 13, 2011
By null

In late April, a little more than a month following the Great East Japan Earthquake, a group of 32 young leaders from 14 Asian countries gathered in the ancient capital of Nara in western Japan to participate in a “Building a Better Asia” 1 retreat to discuss various key issues confronting society and to deepen friendships.

Among the participants were 12 Sylff fellows from 7 countries. Following their stay in Japan, the fellows offered words of encouragement and support for the country that has been devastated by the earthquake, tsunami, and nuclear crisis.

The messages below are preceded by each fellow’s name, country, current position, and the institution where and the years during which they received Sylff fellowships.

Sherilyn Tan Siy (Philippines), writer, Eco+Waza magazine
Ateneo de Manila University, 2004-07

To the people of Japan, please know that your struggles have not been in vain. I share the deep pain of loss and grieve for the senseless deaths of so many people, especially children and the elderly. I believe that through this event, your humanity shines forth. May you find untapped sources of strength within you, and may you be filled with hope that tomorrow will be better. All shall be well . . . all shall be well.

Sadia Khan (Pakistan), executive director, Delta Shipping (Pvt) Ltd
INSEAD, 1995-96

May God give you strength to bear your loss and the courage to rebuild your lives. My home country, Pakistan, has faced two major natural disasters in the last five years: a terrible earthquake in 2005 and unprecedented floods in 2010 that affected more than 20 million people. We can relate to the suffering of the Japanese people at this time of national grief, and our thoughts and prayers are with you. We also know the resilience of the human spirit and, in particular, the indefatigable will and energy of the Japanese people; we are sure that the nation will rise to the occasion to provide for those in need. We wish you God speed in your recovery efforts.

Katherine Galang Lacson (Philippines), lecturer, Department of History and Department of Communication, Ateneo de Manila University
Ateneo de Manila University, 2003-06

I have been lucky enough to participate in several exchange programs in Japan, which exposed me to the beauty of the country, its people, and its culture. In 2004, one of these programs brought me to a beautiful prefecture called Miyagi, and I visited a very peaceful city called Sendai, where I met many wonderful people, including the very loving family of Michio and Kazuko Waku with whom I had the privilege of staying. We have lost touch over the years, but the memory of their hospitality has stayed with me. So it was a shock to see TV images of the tsunami devastating this beautiful city. I felt helpless as I watched the events unfold, so I did what I could do: I prayed. My prayers went to Michio, Kazuko, Kota, and all the other friends I met. I prayed that they were safe, and I prayed for a fast recovery. I believe in my heart that if there was ever a group of people capable of facing this triple crisis with strength and courage, it would be the Japanese, truly resilient and truly inspiring.

Kamrul Hossain (Bangladesh), senior researcher, Northern Institute for Environmental and Minority Law, Arctic Centre, University of Lapland
University of Helsinki, 2001-02

I am writing to express my deepest sympathy to the Japanese people, who just recently suffered from a shocking tsunami that has taken thousands of lives. Thousands of others have lost their homes and relatives. There is no doubt that the pain suffered by the Japanese people will take a long time to heal. Personally, my relationship with Japan is very deep. I have been in Japan three times and stayed for a considerable period each time. I have had the opportunity to become close to the people in Japan and to know how wonderful, hospitable, and respectful the people are. The disaster has been painful not only for the Japanese people but everyone who knows Japan and its people. I hope and wish that Japanese people recover from the shock very soon.

Ngeow Yeok Meng (Malaysia), senior lecturer, University of Malaya
University of Malaya, 2001-02

During my recent retreat with other young Asian leaders in Nara, I was deeply touched and impressed by the resilience and patience of the tsunami survivors. Safe but cramped into emergency shelters, many were eager to return to the life they led before the tsunami. However, some seemed overwhelmed by the challenges before them. What can we do to show our friendship and commitment? From far or near, we can at least offer material donations. There are still donation boxes on many store counters, subway stations, tourist spots, restaurants, and street corners. I see that the victims have high hopes for themselves and their communities. Many young people are volunteering their time and energy, and they appear more aware of their social responsibilities than before. This is a nation full of hope, and we will see the sun rise again. As foreigners, we wish to express our condolences to those who have lost their lives, and we sincerely hope that peace and harmony will return to the lives and hearts of the survivors. We are with you always.

Payoshni Mitra (India), independent researcher and consultant with various sport organizations in Britain
Jadavpur University, 2005-08

I recently visited Nara and Osaka to attend the 9th BABA Retreat. Many people told me that this was not the right time to go to Japan. But I am glad I did not listen to them. From the moment I landed, I was amazed by the great courage and strength of the Japanese people, even in times of disaster. There is so much to learn from the Japanese people. I believe that if there is any country that is capable of handling the post-tsunami and nuclear situation, it is Japan. You inspire us with your determination and your ability to withstand hardships and still come out as a champion. I feel sorry for those who have lost near and dear ones in this disaster. I also strongly feel that Japan, as a nation, will overcome this loss soon.

Ma Xiangxiang (China), legal assistant, DLA Piper, UK LLP, Beijing Representative Office
Peking University, 2006

This was my second visit to Japan and the first to the Kansai area in western Japan. The friendliness of the Japanese people, as well as the country’s economic and commercial prosperity was very impressive. I would like to take this opportunity to express my gratitude to the Japanese people who helped me during my stay in Japan, even though I was a stranger to them. Also, I believe that the calmness and diligence of the Japanese people will help you go through this terrible hardship. May God bless all the Japanese people!

Kamei Aphun (India), assistant professor, Department of Sociology, Delhi School of Economics, University of Delhi
Jawaharlal Nehru University, 2004-05

World War II destroyed many parts of Japan, but in less than 20 years, the country was rebuilt. This time, the tsunami has caused great damage and suffering. My belief is that in less than 2 years, the country will come back much stronger, with greater unity among the people. My Nara experience speaks volumes about the people: very humble and yet focused, very hard working and yet generous, very determined but supportive. I see that Japan and its people have great potential in pioneering social and economic initiatives for the world. Natural calamities may come, but the people have learned to deal with it calmly and without panic. This is the biggest lesson that the world should learn.

Citra Wardhani (Indonesia), expert staff, Directorate of Research and Community Services, Universitas Indonesia
University of Indonesia, 2001-02

The Japanese people are facing many challenges in the aftermath of the earthquake and tsunami and the ongoing nuclear crisis. My heart goes to those affected. We faced the same problem here in Indonesia, except for the nuclear crisis. I saw firsthand how devastating natural disasters can be for people. The loss of family members and homes must have been very painful and difficult, especially for those having to survive the cold, winter weather in the affected areas. But from the disaster, we—the outsiders—have learned a lot from you, such as how you share and work together, how you hold onto your virtues during difficult times, and how you sacrifice for others. We see new heroes emerging. I hope you all recover soon. Many stakeholders in my country are involved with you and are trying to help in any way they can. Please know that you're not alone.

Sunitha B Nair (India), assistant professor, Payyanur College, Kannur University
Jawaharlal Nehru University, 2005-06

First of all, I would like to salute all my Japanese friends and the Japanese people for their spirit in facing up the challenge. They are so balanced. From my friends, I have heard that many youths are now volunteering in the tsunami-affected areas, and I really admire their desire to help others. My Japanese brothers and sisters, you can count on the support from all Sylff and BABA fellows. All of us who are the beneficiaries of fellowships are greatly indebted to The Nippon and Tokyo Foundations, and we will offer our support in whichever manner it is required in this period of crisis.

Sarojini Imran (Indonesia), lecturer, Tourism Destination Faculty and Architecture Faculty, University of Pancasila; lecturer of interior design, Binus University
University of Indonesia, 1999-2001

My dear Japanese friends, no one can avoid natural disasters. In my country, Indonesia, we also often experience earthquakes, tsunamis, and other disasters, as you know. Normally, we ask why we should meet such pain and suffering. We eventually realize, though, that we should really be grateful for the opportunity to think about the true meaning of life. In the face of destruction, the hard work and effort we made may appear to have been in vain, but no effort is really wasted. Nothing can prevent natural disasters, but sometimes we are too greedy and assume that we can ignore nature’s power. During times of disaster, our personal safety and the safety of our families and friends are foremost on our minds. How precious life is! All too often, we are too busy making money, and we have no time for others. But when a disaster strikes, it becomes clear that nothing is more precious than our lives, our families, and our friends. My hope is that the disaster will make us wiser so that we value the things that are most precious. The Japanese concept of gambaru should become a source of strength enabling the people to rise again.

 


1“Building a Better Asia” is administered by the Information and Resource Center with the support of The Nippon Foundation, the donor of the Sylff endowments. BABA 9 in Nara, Japan, was held over six days to discuss such important issues as “leadership and governance,” “peace and dialogue among cultures,” “human security,” and “promoting a greener economy in Asia.”

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A Small Seed that Yielded Fruitful Results: A Successful JIP Project in Indonesia

October 8, 2008
By null

Our Joint Initiative Program (JIP) project, conducted February 2006–April 2008, started with a small question in 2005: After all that we have learned and all the discussions that we have had, what can we do to help solve the world’s problems? That simple but deeply meaningful question arose in a gathering of Sylff fellows at the University of Indonesia (UI), after a series of discussions of various topics by members of the Association of Sylff-UI.

The Waste Management Situation in Indonesia

The large amount of waste thrown into the rivers in Jakarta has been clogging the artery of city life for years. This problem, which worsens every year, has many negative consequences for Jakarta’s inhabitants, including flooding that causes much discomfort in people’s daily lives and results in millions of dollars in damage each year. The waste that is accumulating in the rivers is causing them to get shallower, and at some places people can cross a river by walking on the waste. And because the riverbanks have in effect become waste-disposal areas, people cannot leisurely walk there and enjoy nature.

Jakarta is also facing problems concerning final disposal sites. In many localities, accidents on such sites have cost the lives of scavengers working there. In addition, Jakarta is also facing a lack of such sites, and in many instances plans to create final disposal sites have been opposed by local communities.

But the real problem is deeper than that. The situation regarding the waste problem in Indonesia is analogous to dirt being swept under a carpet. One cannot see the dirt until one examines the conditions closely, a problem that is compounded by some people saying that the problem of waste in Jakarta is not very bad. This failure of people to acknowledge the problem is what drove us to plan the JIP project. Thus, part of the problem is people’s attitude towards waste.

Manggarai residents discuss their waste problems

Manggarai residents discuss their waste problems

People think that once their waste has been collected, the problem is solved. People do not want to see what happens to their waste. All that matters for them is that their waste is removed on time and that they don’t need to see it again. But those are only superficial considerations. People rarely examine their behavior or consider that they are just paying somebody to take their waste away and that the trash collector then pays poor people who agree to let the waste be dumped in their yards because they need the money. This is in effect a NIMBY (“Not in my back yard”) attitude, because Jakarta dumps its waste in neighboring cities.
To help deal with the above problems, we started by forming a team consisting of Sylff fellows from the University of Indonesia and Gadjah Mada University. Our first step was to collect preliminary data by creating a simple questionnaire that we used when interviewing and talking with people in Manggarai, South Jakarta. When we learned of the Tokyo Foundation’s call for JIP proposals, we presented the results of our research in a proposal to the Foundation.

The first part of the project was designed to raise people’s awareness of waste management through environmental education in the Manggarai community of South Jakarta. All the people there are members of one neighborhood association, RW 10 (RW stands for rukun warga, “neighborhood association”). That neighborhood association consists of 18 smaller neighborhood groups totaling 3,200 people. Our team’s preliminary research indicated that 39 percent of the people throw their waste into a nearby river. The other 61 percent dump their waste in vacant areas or pay a small amount of money to have someone pick up their waste and dispose of it somewhere else.

Together With Local Communities

Our team designed a social intervention program (hereinafter “SIP”) based on a literature review done prior to and during the program. The SIP emphasized the role of block leaders, high public participation, and frequent visits by the team. The team often met after dark following meetings with about 25 community members. The SIP provided training and workshops in waste management for the people, and this was warmly received by the community. About 40 people actively participated in the entire program we initiated and also started their own initiatives. One reason why citizen participation was very high and progress was so fast was explained by one of the community members, a 50-year-old male: “We are happy and grateful because you work with us, talk with us, and continuously visit us. We had many people come from universities before. But they just collected data and left us once they got what they were seeking. We never saw them again.

A participant in the second workshop presents her group's proposal

A participant in the second workshop presents her group's proposal

The program also brought the local residents into more contact with the local government. Our two-year JIP project has had several positive results. Neighborhoods in the community became cleaner and greener by people creating both home gardens and community gardens. Our JIP project also made some community members aware of income-generating opportunities, such as producing and marketing homemade biofertilizer, collecting and selling recyclable materials, making products from recycled materials, and selling decorative plants.

We realized during the first year of our JIP project (April 2006–March 2007) that raising people’s awareness of waste management is not enough. More effort is needed to have an impact not only at the community level but also at the governmental decision-making level.

Moving Forward With Stakeholders

A meeting of community residents and local-government

A meeting of community residents and local-government

We also realized that without cooperation from all stakeholders, integrated waste management is not sustainable in the long run. Waste management problems cannot be solved only at the community level; they must involve a broad range of stakeholders. For this reason, our team met again and planned further steps for the second year of our JIP project: “The Institutionalization of Sustainable Waste Management: An Extension Program of Environmental Awareness in Jakarta and West Java.”
The second year of our JIP project (March 2007—April 2008) was designed to facilitate meetings involving all stakeholders in waste management in Jakarta and West Java: representatives of local and provincial governments, NGOs, and the business sector; local residents; academicians and other experts; and informal sectors and legislators. Our initial plan was to establish contact with all stakeholders, then to hold regional waste-management forums with them in Jakarta, Depok, and Bandung. The plan sounds simple, but the results were beyond what was expected.

A Focus-group Discussion in Jakarta

A working group at a regional workshop in Depok City

A working group at a regional workshop in Depok City

The change of the program proved to be very useful for us by providing a good base and data for use in preparing the forums. Later on, we decided that we should take the form of workshops, one of which was organized as a national, as opposed to just a regional, event. The workshops were attended by more than 103 representatives in Jakarta and over 84 in Depok. Waste-management stakeholders, including local governments and important national government agencies, as well as representatives from the House of Representatives of the Republic of Indonesia were in attendance.
What the team felt was special was the trust placed in us by all the stakeholders. The team is small, and an informal group at that. We felt honored to be trusted by all the important stakeholders who responded to our invitation to work together. Some participants voiced their appreciation for our initiative, which provided a forum for all stakeholders to voice their opinions concerning the problem, saying, “Never before was there an initiative to allow us to meet decision makers and be given the opportunity to be heard. We thank you for that.”

The Waste Management Act

At the end of the program, the team was greatly pleased at witnessing the passage of the long-awaited Waste Management Act by the government of the Republic of Indonesia on May 7, 2008. Thus, one important recommendation made by many working groups in the workshops to encourage Indonesia to adopt waste management, that is, to have regulations at the national level, has been realized.

The Waste Management Act, which is applied nationwide, is divided into 18 chapters, including general prescription, the government’s authority and obligations, people’s rights and obligations, waste management implementation, cost and compensations, cooperation and partnership, restriction, monitoring, administrative sanction, dispute settlement, investigation, and transitional rules. This act is expected to make a major change in waste management in Indonesia. The regulation states that government regulation and ministerial decree should be finalized within a year after this regulation is enacted, while local government regulation (by the provincial and municipal government) should be finalized within three years. During the transition, local government should close any open dumping sites within five years and start making plans to close these sites within a year of enactment of the act.

The second year project focused on the capacity building of waste management in Indonesia. This approach is different compared to the previous efforts. This project was helping various stakeholders to work together in solving waste problems in Indonesia. The issue of waste regulation, among other things that were deemed important, was discussed widely, not only by stakeholders who previously worked exclusively on the drafting through enactment stages but also by other stakeholders who never gave any attention to the regulation. At the end of the workshop, each stakeholder committed themselves to applying their efforts anyway they can to realize the recommendations made by the working groups. Soon after that, some stakeholders—who were also the facilitators in the working groups and were cooperating with the JIP team to hold the workshop, and who have been working for years on the regulation—came to the House of Representatives with new materials. The draft of the waste management act was then agreed to be enacted without much time and difficulty. This act marked the shifting of the waste management paradigm in Indonesia from collect-transfer-disposal to one that incorporates the concept of waste management hierarchy, more popularly known as the concept of 3R (reduce, reuse, and recycle).

One fruit of the project: a cleaner and greener

One fruit of the project: a cleaner and greener

If we are asked how, with limited funds and time, we were able to attain high participation from local people and the cooperation of stakeholders, we might not be able to give you a definite answer. What we can say is that we gave people opportunities to act on their ideas and to contribute in anyway that they saw fit. We acted as participating facilitators, not as outsiders higher than the people. Also, the Tokyo Foundation, which funded the project, trusted us and gave us room to maneuver and to make changes to the initial JIP proposal. That trust means a lot to us. In addition, our hard work and devoting our time to the project were of course very important. We feel very much rewarded by the outcomes of the project.

Even though our JIP project has ended, our journey continues. The team is still receiving requests from local people, government bodies, and other stakeholders to become involved in further meetings and discussions, to present the results of the project in seminars and articles, and to give our “expert” support. We believe that the adage “A journey of a thousand miles starts with one step” applies well in this case, and that our project was such a first step. Indeed, it was a step whose good results will give rise to the next steps. We hope the fact that a small and simple initiative such as our JIP project can produce such a big change will inspire many similar works in the future.

 

Wardhani, Citra

Sylff Fellow Earned her M.A. in Environmental Studies in 2002 and her M.A. in Social Psychology in 2008 from the University of Indonesia. Is currently conducting research on urban mobility culture, poverty, and migration.

Imran, Sarojini

Sylff Fellow Earned her M.A. in Anthropology in 2002 from the University of Indonesia. Has been a lecturer at Pancasila University, Jakarta, Faculty Architecture Engineering since 1993 and is coordinating research programs for the faculty.


 

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Sylff Acceptance Speech

September 3, 2008
By 20889

Mr. YOHEI SASAKAWA, chairman of The Nippon Foundation,

Mr. HIDEKI KATO, chairman of the Tokyo Foundation,

Dear Guests,

Before saying a few words, I would like to thank The Nippon Foundation and the Tokyo foundation for all efforts they have made to make this ceremony possible, in spite of busy agenda of the chairmen and many of their members.

Mr. Chairmen,

The visit of Mr. Yohei Sasakawa in my country RDC, in last November as WHO Goodwill Ambassador for Leprosy Elimination, was for me an opportunity to recall to my mind the philosophy of SYLFF saying that "the world is one family, and all mankind are brothers and sisters".

I would let myself be inspired by this philosophy and the testimony and the personal commitment of the leaders of the foundation. I am convinced, that to be worthy of the SYLFF Prize, all former students must put in the heart of their preoccupations (research or activities), a commitment for all men and women, and for the whole human being, in collaboration with others in order to make our world a better place for humankind.

It is the sense that I wish to give today to the SYLFF Prize that you’ve given to me. I wish it is the recognition and the expression of my engagement to participate with others in the construction of an interdependent world, worthy of the human dignity.

I, therefore, take today's ceremony as an opportunity , to thank the selection committee to for choosing me as the laureate of 2007. I would like to assure you that this will be for me an engagement to make again better in the future.

Mr. Chairmen,

Receiving this Prize, I do not consider this honor being only mine. I would suggest that you become aware, while giving me this prize, that it is given to thousands of people, that beyond the geographical borders, political opinions, religious and ethnic groups and cultural backgrounds, are engaged with myself in facing economic, social, political, religious and cultural challenges of my country, of a society where people long for peace, solidarity and development, but still confront with multiform crises. It is in their name, that I humbly accept this prize.

Mr. Chairmen, Dear guests,

I am proud of having had the privilege to study in my post university degree with the support of the Ryoichi Sasakawa Young Leaders Fellowship Fund.

Since then, I learned that this privilege was a call for more commitment. I learned that I was called to exercise in my milieu a strong sense of responsibility, leadership and passion for addressing problems that handicap a full and peaceful life in society.

I learned that the grant I was receiving should enable me, not only to get a degree, but in priority to promote Peace, reconciliation, peaceful coexistence, friendship and solidarity between people and nations. I learned that this work which is carried on locally should be open to the whole world.

I finally learned that the real peace goes beyond the end of the war. It can only be reached when all human beings associate with each other, when our civilization solves the problem of access to the all fundamental needs, such as food, house, health and education.

Today I am again convinced that this is only possible if we, human beings, realize that we are interdependent and we keep an interest in what is going on on our planet. It is in that spirit that everyday I try to mobilize people, means, and energies to work for the advent of the peace in my country DRC.

Mr. Chairmen,

These last 10 years, my country DRC faces two wars, which destroyed more than 5,000,000 of lives. During all this time we’ve been very active in the efforts to bring peace in DRC, but especially we have worked in promoting and protecting human rights as the way to peace.

In DRC, peace means very concrete things: such as political agreement, end of the war, demobilization of the militias, elections, security, protection of children, end of abuse of women, humanitarian challenge and development.

Our manner to contribute to this fragile process was to invest in protecting human rights, civic education, education to citizenship, and popular participation. And finally to give a chance to the first free election in DRC in more than 40 years, I had the chance to coordinate, more than 100,000 Congolese observers and 200 from Africa, Europe and America for the last elections.

But as it is known, elections do not always mean democracy. The way forward remains a challenge. After 32 years of dictatorship and 10 years of war, my country is to be rebuilt.

The prize that I receive today is therefore another call for me to commit in this new field. I wish that this recognition is also a promise from your foundations to come with us in this area.

We ask precisely that you can help our Center of study to reinforce its capacities of research and actions in order to train people who will carry the vision to build an interdependent world where men and women are brothers and sisters and are committed for the good of all the humanity.

Finally, following the last visit of Mr. YOHEI SASAKAWA in DRC, the organizations that I coordinate, wish to locally sustain the campaign on leprosy in order to make grow the awareness of our people on this question and provoke a political will in this sector.

I wish therefore that receiving this prize becomes a beginning of a strong collaboration and a multiform engagement of your foundations and DRC.

To conclude, I want to inform that the entire amount of this prize will be dedicated to pay school fees of 50 orphan children. Parents of 33 of them died of AIDS and parents of the other 17 have been murdered during the conflict.

Thank you very much.

 

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Rethinking Human Rights in a World of Increased Inequalities

July 15, 2008
By 21137

It is my great and humble honour to have this opportunity to share with all of you some reflections that come from my research, teaching and social life experiences inspired by the urgent need to not forget those who are forced to live in abject poverty, deprivation, persecution, global racism and patriarchy as well as imperial interventions and other forms of organized violence. I express my deep thanks to the organizing committee of the SYLFF Asia/Pacific Regional Forum. It feels very good to be amongst many people with different accents for after all, all accents are beautiful. They reflect a tiny part of the great human, social, cultural and ecological heterogeneity of humanity and the planet.

Let me begin my address today by saying that one of the greatest ironies of our times is that human rights have become very much the language of progressive politics around the globe as well as a powerful tool to justify increased weaponization, militarization, global racial profiling and war amidst unprecedented levels of poverty and social inequality, and unprecedented levels of the accumulation of wealth in fewer hands, both locally and globally. This is happening at times when patriarchal ideological practices are being transformed but not disappearing. Nowadays, global patriarchy under the excuse of protecting women, children and national securities is becoming a mask to invade other countries and to curtail fundamental social justice gains in the global north as well as in the global south. As the late Iris Young, a feminist political philosopher from the United States, convincingly demonstrated, patriarchy is being renovated as part and parcel of the logic of masculinist protection that helps account for the rationale leaders give for deepening a security state and its acceptance by those living under their rule (2007: 133). Young’s analysis, however, is not incorporated in the vast field of human rights mainstreaming discursive practice. This regime has established, as a hegemonic truth, the idea that formal legal equality means concrete equality when in fact the ideology of formal equality has co-existed with colonialism, slavery, patriarchy and heterosexism, and with a globally skewed distribution of wealth and income. The recognition of the co-existence of power and wealth in fewer hands, fiercely protected by the rule of law—including through the use of sanctioned organized violence alongside abject poverty—is an urgent call to rethink human rights in a world of increased inequalities together with the proliferation of different forms of violence. Scholar Shelley Wright has offered some important reflections on the paradoxes of power inequality and its main beneficiaries. It is appropriate, therefore, to quote her at length for she points out that, "Economic and social redistribution through industrialization and globalization can also create conditions conducive to violence. The globalization of a Euro-American economic model may have created conditions for peace and prosperity for Western Europe and its former white settler colonies such as the United States, Canada and Australia, but it has not necessarily resulted in such benefits for the rest of the world" (Chowdhury 1995; Cowen and Shelton 1996; Escobar 1995; Rajagopal 2000; Seabrook 1993; Wright 2000).

The effects of unrestrained trade liberalization have given rise to serious levels of violence from the wars over resource industries in Liberia, Sierra Leone, the Congo and Angola (diamonds, gold, copper) to the infliction of intolerable working conditions on people in factories throughout the developing world. The fragmentation and civil war in Yugoslavia can be directly traced to severe economic policies imposed by the IMF and other international economic institutions in the 1980s (Orford 1997). Expropriation of land for the development of cash-crop agriculture has increased the flow of people into urban centres, disrupting traditional economic patterns, community life and political stability, leading to high levels of state-sanctioned violence, workplace harassment, assaults and killings (Waring 1996) [2005: 161].

The imperial logic of masculinist protection, supported by many women, as Iris Young notes (2007), is fundamental in understanding the today’s world-wide increased inequalities for it positions leaders, along with some other officials such as soldiers and firefighters, as protectors, and the rest of us in the subordinated position of dependent, protected people (2007:133).

Patriarchal militarism however, is not new. It was part of direct colonial ruling since the end of the 15th century through the conquest of the Americas. Along with race as a powerful tool of social classification and the appropriation of labour and material resources (Quijano 2000), military patriarchy is part of what legal scholar Anthony Anghie calls the civilizing mission, the grand project that has justified colonialism as a means of redeeming the backward, aberrant, violent, oppressed, undeveloped people of the non-European world by incorporating them into the universal civilization of Europe (2005).

This civilizing mission, Anghie adds, was based on the idea that fundamental cultural difference divided the European and non-European worlds in a number of ways. For example, the characterization of non-European societies as backward and primitive legitimized European conquest of these societies and justified the measures colonial powers used to control and transform them (2005:3).

Sociologist Anibal Quijano notes that the civilizing mission, although officially closed, has endured the life of direct colonial ruling. It informs the current global modern colonial system of power (2000). The civilizing mission mentality feeds today’s common idea that the global north is the inventor of human rights and of their respect and promotion, and the global south is the prototype of a human violator because it still is trapped in pre-modernity. This mentality means, in other words, that “Third World” peoples are incapable of creating liberating knowledge that can serve the entire humanity, especially women, indigenous people and those forced to live in poverty. Under this mentality, “First World” people are inherently invested with “superior qualities,” a binary that only helps the already privileged both in the global north and the global south. This binary culturalizes fundamental demands for social justice. Culturalization is a process that describes “an exclusive focus on culture, understood as frozen in time and separate from systems of domination” (Razack 2004:131).

Challenging this mentality in the field of human rights is extremely important to counteract the all too easy assumption that the global south is the receptor of human rights knowledge whose epicenter is the global north. The term “human rights” may have been coined in non-western spaces but the knowledge and practice of what is just and unjust, individually and collectively is not the private property of certain people or geography. Indeed, knowledge on social and cultural justice has existed both as philosophies and practices in many ancient and heterogeneous civilizations, including, of course, those that flourish in Europe.

Rethinking human rights would mean being able to recognize that in the name of human rights, democracy, prosperity and freedom, terrible crimes and inequities have been perpetuated. As Singer points out, “When we ask ourselves whether a social or legal practice works, we must ask ourselves, ‘works for whom?’ Who benefits and who loses from existing political, economic, and legal structures?” (1990:1841 quoted in Nyamu Musembi, 2005: 32). Such an approach acknowledges the concreteness of unequal power relations within and between nations as well as the existence of hierarchical relationships between the global South and the North. Consequently, we cannot bypass these asymmetries in order to paint a conveniently nice picture of abstract inclusivity. Nevertheless, conventional theories and policies dealing with transnational issues locate these asymmetries as part of the so-called “clash of civilizations,” which is another way of saying that socio-economic and political exclusions do not have anything to do with the shape of our world today for it is the “culture of the other” and his/her “inherent violent un-civilization” that are the problems.

Canadian feminist scholar Sherene Razack notes that there is a revival of the logic that there is an irreconcilable clash between the West and the rest of the world (2004), under which the West is a defender and promoter of human rights and the rest of the world is a violator of human rights. Because “the rest” is overtly patriarchal and uncivilized, therefore unfit to democracy and to the creation of innovative knowledge (Ibid).

Why are these insights not influencing the mainstream world of human rights expertise? It would be extremely difficult to pinpoint a correct response. However, one of the reasons for this purposeful oblivion may be the human rights regime as it helps maintain the illusion that it is possible to escape the general consequences of social inequalities locally and globally by immersing ourselves in the world of abstract equality and the rule of law even when there is countless information that says otherwise. For instance, the United Nations reported in 2003 that there were more than a billion people living in poverty. Numbers alone do not say much but if for an instant we try to imagine ourselves with no food, no shelter and being harassed and persecuted, we then may change our approach to cold numbers about poverty and empty discourse on the rule of law and formal equality as representing human rights. While many do not have to think about the availability of food for their next meal or of a roof over their heads alongside their entitlement to their cultural identities and the inherent respect because they are women, disabled, etc., the majority in the world still demand the foundational right to have rights. And this, dear audience, is a fundamental difference between human rights as theory and human rights as practice.

Legal formal equality, as important as it is, is simply insufficient to reduce poverty, unemployment, racism, and violence because whether human rights experts like it or not systemic oppressions are interconnected and they are lived by millions on this planet. We have sufficient research that demonstrates this fact but we also have research that demonstrates the opposite. Therefore to say that we are defending and promoting human rights is not implicitly just. We need to ask unpopular questions to come up with new and more honest ways to bring about social and cultural justice. We need to ask whose human rights are more protected and whose human rights are ignored and denied. Moreover, these are poignant issues about leadership understood broadly and not as the property of politicians and privileged people.

Long ago diverse grass roots social movements in the global south and many in the global north demonstrated the incongruities of an abstract and universalistic doctrine of human rights in the face of gruesome economic exclusion, political persecution under state terror and the spreading of violence against women. Critical scholars, such as Frantz Fanon also observed long ago that forcing people to live in poverty, to lack education and to daily encounter humiliation based on race, ethnicity, culture, language, and religion are intertwined realities, which at the end, dehumanize entire populations. Brilliantly he reflected that the damnés cannot go to hell for they are already in hell (in Maldonado-Torres 2006). Therefore, to assume that human rights are by de facto at the service of the human condition is not only naïve but dangerous for it is not all humans’ humanity that is included in this assertion but the humanity of some at the expense of the humanity of the majority.

Poverty, imperial wars and its daily and deadly impacts, I am afraid, are dehumanizing all of us because they are becoming a “normal” part of life and when something as deadly as poverty, state terror and war become so obviously “natural” we can continue saying that we support equality and the dignity of all humans and in fact contributing to and perpetuating the hierarchy of humanity in which some humans count as humans, some lives count as lives and some deaths deserve to be grieved.

As part of my urgent call to rethink human rights is the invitation to reflect about the ideological practice to represent persecuted, impoverished and victimized peoples as passive victims in need of salvation for it has serious implications such as indirectly feeding the dichotomy of “deserving and undeserving victims of human rights violations,” where “deserving victims” are thought and treated as “truly innocent and apolitical,” and “undeserving victims” as “partisans, collaborators and even terrorists.” My research as well as others’ attests to this fact (Martinez 2000, 2002, 2005; Grandin 2004, 2006; Jonas 1991, 2000; Razack 2004). Victimized people are survivors who have not created systemic violations of human rights. Feeding the industry of victimology even with the best intentions is not wise leadership; it is the continuation of colonial paternalism and maternalism at best, and indirect and direct racism and Orientalism, at worst.

Paternalistic and maternalistic victimization is dangerous because as soon as political conditions change as it has happened after the tragedy of September 11, 2001, the other face of victimization surfaces: the vilification and demonization of peoples and cultures as threats to the nation, to progress, and to human rights to the point that many men and women legally lose the little humanity attached to their bodies, minds and spirits. They become disposable or “bare life” (Homo Sacer) in Agamben’s terms (1998). In either case, the inferiorized “Other” is seen as lacking creativity to create knowledge and lacking ability to be a progressive actor that dreams of the possibility of another just world.

Keeping in mind the urgency to rethink human rights in a world of increased inequalities and to decolonize and de-victimize survivors and community leaders as a relevant step towards the creation of a new leadership in human rights, I would like to invite you to watch a short video that demonstrates part of the effects of transnational corporate mining in Guatemala, an economic activity portrayed as a good development strategy for a society torn by four decades of state terror during which more than 200,000 people were killed, 83% of which were indigenous people and the rest Mestizo men and women who struggled in practice for an integral vision and practice of human rights (CEH 1999). The video titled “Violent Evictions At El Estor, Izabal, Guatemala” shows how,

"On January 8th and 9th 2007, hundreds of police and soldiers in Guatemala forcibly evicted the inhabitants of several communities who were living on lands that a Guatemalan military government had granted to Canadian mining company INCO in 1965. Local indigenous populations claim the land to be theirs, and resent the exploitation of an outside corporation. Canada’s Skye Resources now lays claim to the land, and paid workers a nominal sum to destroy people’s homes. With the force of the army and police, company workers took chainsaws and torches to people’s homes, while women and children stood by. Skye Resources claims that they maintained 'a peaceful atmosphere during this action' (Rights Action 2007)." This video is available at http://www.rightsaction.org.

References

    • Agamben, Giorgio. 1998. Homo Sacer: Sovereign Power and Bare Life. Standford: Standford University Press.
    • Anghie, Antony. 2005. Imperialism, Sovereignty and the Making of International Law. Cambridge University Press.
    • Comisión del Esclarecimiento Histórico -CEH-. 1999. Guatemala Memory of Silence TZ'INIL NA'TAB'AL. Report of the Commission for Historical Clarification. Guatemala. CD Spanish Electronic version.
    • Grandin, Greg. 2006. Empire’s Workshop. Latin America, The United State, And The Rise of the New Imperialism. New York: Metropolitan Books.
    • Grandin, Greg. 2004. The Last Colonial Massacre. Latin American in the Cold War. Chicago and London: The University of Chicago Press.
    • Jonas, Sussane. 2000. Of Centaurs and Doves. Guatemala's Peace Process. Boulder, Colorado: Westview Press.
    • Jonas, Sussane. 1991. The Battle for Guatemala: Rebels, Dead Squads, and U.S. Power. Boulder, Colorado: Westview, Press.
    • Maldonado-Torres, Nelson. 2006. The Time of History, the Times of Gods, and the Damnés de la terre. Worlds & Knowledges.
    • Martínez Salazar, Egla J. 2005. The Everyday Praxis of Guatemalan Maya Women: Confronting Marginalization, Racism and Contested Citizenship. Doctoral Dissertation, York University, Canada. Unpublished Manuscript.
    • Martínez, Egla J. 2002/2003. Peace as a Masquerade: Militarization and Post-War Terror in Guatemala. Canadian Woman Studies. Volume 22, Number 2. Pp. 40-46.
    • Martínez-Salazar, Egla. 2001. "Development and coercion in the Maya-Tzutuhil community of Santiago Atitlán, Guatemala." In Desfor, Gene, Deborah Barndt & Barbara Rahder Eds. Just Doing It: Popular collective action in the Americas. Montreal, New York & London: Black Rose Books.
    • Nyamu-Musembi, Celestine. 2005. “Towards an actor-oriented perspective on human rights.” In Kabeer, Naila, Editor, Inclusive Citizenship. Meanings and Expressions. London & New York: Zed Books.
    • Quijano, Anibal. 2000. Coloniality of Power, Eurocentrism, and Latin America. Nepantla: Views from South, 1.3
    • Razack, Sherene. 2004. Imperilled Muslim Women, Dangerous Muslim Men, and Civilised Europeans: Legal and Social Responses to Forced Marriages. Feminist Legal Studies 12.
    • Rights Action. 2005. Skye Resources to buy Exmibal properties and legacy in Guatemala. Info@rightsaction.org/
    • Rights Action. 2007. News and Reports on Human Rights in Guatemala. http://www.rightsaction.org (Accessed on November 16 and December 26, 2007).
    • Wright, Shelley. 2001. International human rights, decolonization and globalization: becoming human. London/New York: Routledge.
    • Young, Iris. 2007, Global Challenges. War, Self-Determination and Responsibility for Justice. Cambridge, UK: Polity.
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Human Rights in the Middle East — A Voice from Palestine

July 15, 2008
By 19592

What I will do today will be to serve as a voice for a people whose heritage I share, with the hope that in articulating the suffering of that one group of people I will be shedding light on all types of suffering being experienced by human beings all around the world. I know very well that when I am addressing SYLFF fellows, I am actually addressing souls who are ardently debating issues in societies where the hum of human voices is, in fact, heard. I and others of my generation have the obligation to be the voice of our people because these people have lacked a voice, especially in the United States, and I believe that the current generation of young people around the globe who are like-minded need to be a collective voice for the oppressed wherever oppression occurs. Being a voice is important, but it is not enough. After giving rise to ideas and then articulating them in words, a person or group must recognize the need for action.

When formulating human-rights laws, four points should be kept in mind: (1) UN Charter Article 55 (the UN Bill of Rights, including universal respect for human rights), and making clear the relationship between peace and human rights; (2) These rights are universal; (3) World conferences on human rights issues help to raise awareness of these issues and how important they are; and (4) It is necessary to proliferate these rights by making them more precise and utilizing realistic implementation mechanisms.

I believe that my people have not had their human rights respected since being subject to Israeli occupation 40 years ago. Close your eyes and imagine with me. Imagine yourself tied to a pole with your hands cuffed behind your back and tied to that pole. Your feet also are tied to it. Your eyes are blindfolded and your mouth is taped shut. How would you feel? How would you feel being completely under the control of someone else, having no control of yourself or anything around you? How would you feel being so completely helpless? This is exactly what occupation has done to my people, who are not merely being controlled by the environment around them, but rather being subject to an invasion and control of their souls. This coercive control of the physical and spiritual elements of Palestinians individually and collectively has resulted in widespread violations of their human rights and also has failed to bring security to either the Israeli or Palestinian civilian populations.

That control has manifested itself in various forms, including:

    • Israel’s land grabbing and water grabbing by building the apartheid wall, confiscating arable land, and building and expanding settlements. The wall has created cultural and social divides between the Palestinian people such that a family cannot even get together for a social event.
    • The Israeli checkpoint system is another physical manifestation of the control. Around the West Bank there are about 500 checkpoints, manned by Israeli soldiers. Palestinian people are treated very badly at these checkpoints.
    • There are around 11,000 Palestinian soldiers being held in Israeli jails and detention centers. Some prisoners have been held in “administrative detention” (without being charged with crimes, and without legal recourse) for years. Some 200 female Palestinian prisoners are held inside Israeli jails, some of whom have had to give birth to their children while in captivity, with their children kept imprisoned with them until they are two years old.
    • Israeli settlements are an outrageous grab of Palestinian land and resources. There are 410,305 Israeli settlers living on occupied Palestinian land.
    • About 4,000 Palestinians have been killed by Israeli forces and settlers since the beginning of the Second Intifada in 2000.
    • The Israeli practices and the current international boycott placed on the Palestinian people in the wake of the latest Palestinian elections for the legislative council have led to dire humanitarian conditions all over the West Bank and Gaza Strip.

In order to deal with such grave violations of human rights, I believe that there is first a need for courage and vision. The mechanisms implemented by the international organizations—such as monitoring, state reporting, and treaty committees—are essential because they document such violations and raise the international community’s awareness of the violations. It is extremely important to hold countries to their commitments as enshrined in international and bilateral agreements, and such agreements should include clauses that respect and safeguard human rights. I wish to conclude by quoting the late U.S. President John F. Kennedy, who rightly said, “United … there is little we cannot do in a host of cooperative ventures. Divided … there is little we can do … for we dare not meet a powerful challenge, at odds, and split asunder.” Together we, SYLFF fellows and young leaders, can achieve a great deal in facing perpetrators of human-rights violations.

Thank you.

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New Global Leadership as a Guardian of Human Rights and Human Security

July 15, 2008
By 20992

Mr. Svilanovic chairs Working Table I [Democratization and Human Rights], Stability Pact for South Eastern Europe. He served as the minister of foreign affairs of Serbia and Montenegro from 2000 to 2004. He received a SYLFF fellowship in 1990–1991 while working on his master’s thesis in civil procedure at the University of Belgrade.

 

Human Security: A Vague Concept

It is common knowledge that maintaining the territorial security of nation-states through military power has failed to improve their total human condition. In response, the international community has moved to combine economic development with military security and other basic human rights to form a new concept of "human security." Unfortunately, by common assent the concept lacks either a clear definition or any agreed-upon measure of it. Some commentators argue that human security represents a new paradigm for scholars and practitioners alike. Despite these claims, however, it remains uncertain whether the concept of human security can serve as a practical guide for academic research or governmental policymaking, simply because not all neologisms are equally plausible or useful.

 

The Reality concerning Human Security

Sometimes reality is so brutal and so obvious that neither academic definitions nor a consensus is needed in order to conclude that someone’s security and basic human needs and rights are being severely jeopardized. The international community has no clue about how to improve the situations in Iraq and Afghanistan, which are among the world’s 10 most-insecure countries for living, sharing the top-worst-10 positions with 8 countries in Africa. In Iraq and Afghanistan efforts are being made, not only through humanitarian operations but via a military presence, intended to impose some kind of democratic regime. So what can we expect from common efforts to root out poverty and fatal but curable diseases in Africa?

 

A Call for New Global Leadership

Obviously, what is needed is new global leadership with a new approach, presented by different actors in the political and social arenas, that can set deeper the roots of our commonly shared values where they have already been seeded, as in Eastern Europe, but even more important, to work out how we can spread the seeds of the crops we cultivate to where the soil is not yet ready but where many would benefit from their yields, as in Africa. Whether we want it or not, whether we like it or not, whether we see it as a paradox or not, we are jumping into a global order that is not so obvious, that no one fully understands. Whether we understand this new order or not is one issue, but we almost have no choice but to cope with this situation, because it influences our daily lives. It would be good if we would learn more about globalization trends, because this knowledge might help us to know how to conduct our lives under the new circumstances. In contrast to what one might rely on and assume as given, human-rights protection, sustainable peace, development and social cohesion, which are the main features of human security, are not only a matter of concern for national and international decision-makers, but are first and foremost the responsibility of every citizen.

 

The Side Effects of Economic Growth

We can say with great certainty that the foundations of our society have been severely shaken by the economic, social, and cultural revolutions of the later part of the 20th century. A great many of the solutions and structures that existed in the past have been destroyed by the extraordinary dynamism of the economy in which we live. This is throwing an increasing number of men and women into a situation in which they cannot appeal to clear norms, perspectives, and common values, in which they do not know what to do with their individual and collective existence. This is true of institutions such as the family, but also of political institutions that were the foundation of our civilization—the public sphere. Politics, parties, newspapers, organizations, representative assemblies, and states—none of these operate as they used to and as we had supposed they would continue to operate for a long time to come. At present there are no global-scale regulations or institutions that say what we should do or should not do regarding some of the newly emerging challenges, such as the fight against terrorism and nuclear proliferation. In the case of Kosovo, for instance, the current international community is divided on how to resolve the situation. Meanwhile, more often than we would like, we find ourselves without clearly applicable laws that, in this period of global transition and transformation, must be replaced by deeply rooted and widely accepted values and principles to guide us forward. The modern economy cannot operate endlessly without some kind of reference to social traditions and to a new set of values and patterns for collective actions, including those to promote social cohesion and education for democratic citizenship.

 

Potential Leaders to Improve Human Security

Globally cherished icons can dramatically improve human security. Instead of presenting any conclusion that should contain a definition of what new global leaders who might become guardians of improvement of human security worldwide should be, let me draw your attention to the work of one of today’s top fashion models, Liya Kebede from Ethiopia, whose annual earnings total millions of U.S. dollars. Most of you know her from the cover pages of VOGUE magazine, but she has also created the Liya Kebede Foundation dedicated to the welfare of mothers and children (see http://www.liyakebede.com/foundation/lkfoundationhome.html), and she is a WHO Goodwill Ambassador for Maternal, Newborn and Child Health. Her foundation’s mission is to raise awareness of the need to improve the conditions of mothers and children and to fight the horrible facts that each day an average of 1,600 mothers die from complications related to pregnancy and childbirth, and that nearly 11 million children die each year before they reach their fifth birthday, including 4 million who die within the first 28 days of life. Liya is not only a goodwill ambassador who serves as a good example for other influential global celebrities who easily attract public attention, but she is becoming a real global leader herself and a guardian of human security in Africa.

Thank you.

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Reflections on the Sylff Program

July 15, 2008
By null

The Sylff Program’s mission―

“To support the education of outstanding students pursuing graduate- level study in the social sciences and humanities who have high

potential for leadership and a commitment to exercising leadership

in local, national, regional and international affairs, in public as well

as in private endeavors. To nurture future leaders who will transcend

geopolitical, religious, ethnic, cultural and other boundaries and will

contribute to peace and the well-being of humankind.

―recognizes the important role of graduate-level (or postgraduate level) study and its impact and ripple-effect throughout all sectors of societies, including the corporate, education, government and non-government sectors. It targets the social sciences and humanities (and performing arts at specific institutions) rather than the natural and applied sciences which not only receive the bulk of funding but generally more public attention.

While focusing on academically outstanding students, the Sylff mission expects that fellowships will be awarded to students with a high potential for and commitment to exercising leadership in local, national, regional and[/or] international arenas, and in ways that benefit the well-being of all and hence contribute to the common good. In sum, recipients of Sylff fellowships (“Sylff fellows”) are expected to complete the degree or program for which the fellowship was awarded and then pursue their careers and personal lives in socially responsible ways and to lead others in doing so. It is a tall order but one which is filled by innumerable Sylff fellows throughout the world.

There are many “stories to tell” of individuals and groups of fellows who are fulfilling the Sylff mission and living its vision―the founder of a scholarship program which enables youngsters from rural villages to attend high school and requires them to return home to teach villagers in their respective dialects during vacation periods; a recent foreign minister and now a leader in a turbulent region; a group of junior university faculty members who have helped transform an impoverished community through an environmental project; young musicians who organize and perform charity concerts to benefit orphanages; and much more. Their stories underscore the fact that Sylff fellows indeed act and have an impact far beyond the Sylff community.

The engine which drives the Sylff Program is its endowment scheme. Rather than the donor (The Nippon Foundation) or the program administrator (The Tokyo Foundation) receiving applications from individuals, universities throughout the world are invited to submit applications to receive endowments or permanent funds of US$1 million each. Selected institutions then invest and manage their Sylff endowments, and use the earnings on their investments to provide Sylff fellowships to graduate-level, enrolled students thus empowering the universities and allowing them to plan over the long-term because they have a sustainable source of revenue. In other words, the endowment scheme generates ownership and takes away uncertainty so a stable program can be planned and implemented.

The Sylffinstitutions also decide on the academic disciplines or themes of their fellowship programs. Examples of theme-based fellowship programs include “Pluralisms, Conflict Resolution and Democratic Governance” (Gadjah Mada University, Indonesia) and “Historical and Contemporary Perspectives on the Socio-economic, Political and Cultural Dimensions of Human Development” (Jawaharlal Nehru University, India). There are also mechanisms for endowed-universities to alter the academic disciplines or themes of their fellowship programs after a period of time to meet changing needs and priorities.

The lubricants which have helped keep the engine running are the so-called follow-up programs implemented by The Tokyo Foundation for enrolled and graduated Sylff fellows and endowed-university administrators, and online and face-to-face contact which have fostered a sense of belonging and ownership of the Sylff Program by all and mutual trust. Even hybrid vehicles require lubricants to increase the ease of their functioning. In much the same way, the Sylff engine requires lubricants not only to improve its functioning but also to help ensure that the engines power Sylff vehicles to follow a mutual road map (mission) to reach an ultimate goal (vision).

There are currently 68 endowed universities and consortia in 44 countries that make up a colorful parade of Sylff vehicles of different years, makes and models but they share a fundamental commitment to academic excellence and educating and nurturing the next generations to help ensure that the world will be a better place for all. Sylff vehicles travel different roads―some smooth and straight, others filled with pot-holes and sometimes requiring detours―but they are headed in the same direction.

I vividly recall attending a meeting of representatives of African NGOs and U.S. foundations several years ago in New York City. Although I was an observer, I was called upon to introduce the Sylff Program. The first question which I received from a foundation representative was, “Do you actually trust all of the universities to manage their endowments and to administer their fellowship programs?” The second interjection came from a representative of an African NGO who clapped her hands and said, “That’s just what we need, not vast amounts but permanent funds that will enable us to develop and implement strategic plans, and sustain and nurture our organization’s projects. We are responsible people and want to be trusted and encouraged.”

It took some discipline for me to stifle a clap and cheer while first explaining that the foundation and prospective recipient universities engage in considerable discussion about where and how the endowment will be invested, transparent and equitable administration and focus of the fellowship program, participation in the Sylff network, and the submission of annual reports. Then I said clearly, mostly for the U.S. foundation representatives, yes, we trust the universities―the endowment is theirs, in perpetuity, barring any gross mismanagement and the foundations’ (donor and program administrator) commitment to the universities and fellows is life-long.

This and many other first-hand experiences have underscored that the Sylff Program is based upon and thrives on mutual learning, trust and collaboration between and among the foundations (The Nippon Foundation and The Tokyo Foundation), endowed universities and the more than 10,000 Sylff fellows.

 

Thinking and acting outside the box

In the case of the Sylff Program, thinking and acting outside the proverbial box is not simply an exercise but lies within its very essence. In 1986, then The Nippon Foundation President Yohei Sasakawa made a significant leap outside the prevailing box when he transformed his father’s vision into the Sylff Program, then a rare case for a private Japanese grant-making foundation. Twenty-two years later, it is still rare for foundations in and outside Japan to endow universities, particularly in developing countries.

Mr. Sasakawa’s strong commitment and belief in the program led him to take another big step when he led efforts by The Nippon Foundation to establish and fund The Tokyo Foundation in 1997, first and foremost to strengthen and enhance the Sylff Program and secondarily other scholarship activities (by the new foundation’s Scholarship Division), and to engage in policy studies (Research Division). (At the time, the Japanese government was limiting the number of new foundations hence the scholarship and research initiatives were joined into a single organization.)

During the second decade of Sylff, he continued to be a generous source of support and inspiration. Combined with the expertise and guidance of the Scholarship Programs Advisory Board (previously called the International Advisory Committee), the Sylff Program continued to innovate and translate the Sylff vision and mission into follow-up programs and activity, including the building of the Sylff Network, the mechanism that allows the Sylff community to keep the engines running at best levels of performance.

Sylff institutions not only participated in and facilitated follow-up programs but some also initiated and engaged in university-to-university and in some cases, consortium programs and activity with funding from sources other than Sylff. In other words, they too explicitly or implicitly thought and acted outside the box. A dozen universities have also hosted various forums and meetings and thus made incalculable in-kind contributions.

During the same period, a growing number of Sylff fellows actively participated in follow-up programs, including the Sylff Fellows Council. Through their research, social action and networking initiatives, they too innovated, experimented and acted on top of their ongoing academic work, and professional and personal responsibilities. They deserve a loud round of applause not only for multi-tasking but also for leading and serving as role models for others within and beyond the Sylff community.

For all stakeholders, thinking and acting outside the box involved both process and content matters―taking bold steps in making processes participatory and more transparent, and designing follow-up programs and activity to facilitate trans-disciplinary, trans-national research and social action.

 

Moving forward

The Sylff Program is not perfect nor a panacea for all ills. It is a living system and thus a work-in-progress that requires ongoing reexamination, fine-tuning and transformation if it is to strengthen, grow and mature. There are various mechanisms to reexamine and fine-tune existing programs and activity, such as self-study techniques. However, transformation in the context of higher education, and thus of Sylff, goes beyond the rational processes and substance of assessment and cost-benefit analyses. As Richard H. Hersh recently wrote, “Transformation is about intellectual deepening and broadening; …rigorous and humble introspection; …encountering the great human conversations as a means of learning how to construct meaning in far more defensible and rigorous ways. [And] learning―and the transformation it fosters―is never strictly cognitive….Learning is about being able to link thought and emotion, and all with action, in ways that are humane, caring and responsible” (The Chronicle of Higher Education, August 1, 2008, p. A64 ).

On the world stage, the Sylff family of fellows, universities and the foundations may be a modest company of actors in terms of numbers but together and through individual endeavors the clan can make a difference. A quarter century ago, scientist Lewis Thomas wrote in a collection of essays:

“Altruism, in its biological sense, is required of us. We have an enormous family to look after, or perhaps that assumes too much, making us sound like official gardeners and zookeepers for the planet, responsibilities for which we are probably not grown-up enough. We may need new technical terms for concern, respect, affection, substitutes for altruism. But at least we should acknowledge the family ties and, with them, the obligations. If we do it wrong, scattering pollutants, clouding the atmosphere with too much carbon dioxide, extinguishing the thin carapace of ozone, burning up the forests, dropping the bombs, rampaging at large through nature as though we owned the place, there will be a lot of paying back to do and, at the end, nothing to pay back with.” (Late Night Thoughts on Listening to Mahler’s Ninth Symphony, 1983, pp. 106-107).

What will the Sylff family choose to do in its third decade? Commit to further mutual learning, collaborative action and transforming challenges into opportunities? Do “good” but in seclusion or for self-serving purposes? Slip into indifference, complacency and inactivity? Do we have a choice?

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Report on an Indonesian Seminar on Community-based Disaster Management: “Developing Community Independence in Facing Natural Disasters”

July 15, 2008
By null

(The following is an excerpt from the SYLFF Newsletter No.17, Jan 2007)

Andri Rosadi and Jiah Fauziah

The great tsunami that hit Aceh, in Sumatra, Indonesia, and several other areas in the world on December 26th, 2004, and that killed hundreds of thousands of people, has been followed by many other natural disasters in Indonesia. Two months after the tsunami, Nias Island suffered from a big earthquake that also killed people and destroyed houses. Then on May 27, 2006, Yogyakarta, one of the most important cities in Java, was also shaken by a great earthquake from the south while people were anticipating the eruption of a volcano located north of the city. About two months later, a tsunami hit Pangandaran and some other southern areas of Java. Actually, during the above-mentioned time many more earthquakes occurred in other parts of Indonesia, but fortunately they did not cause much damage for people. Nonetheless, all these disasters made many Indonesian people aware that they live on moving lands that might experience many more such serious calamities.

The earthquake disaster that occurred in May 2006 in Yogyakarta, the city where our SYLFF institution, Gadjah Mada University is located, was the main inspiration for the seminar. That earthquake caused more than six thousand deaths and reduced thousands of houses to ruins. When responding to such a tragedy, one important thing to consider is how to develop the independence of the community for facing any future disaster it might experience. This was highlighted in the case of the aforementioned disaster because the victims had to rely on the local government of Yogyakarta, who were themselves too dependent on central government when it came to aiding victims. Moreover, although it is true that the victims needed assistance from all parts of society, when assistance from others is believed to be the only solution, the result is a mental dependence on the part of the victims, along with other consequences that negatively affect the post-disaster reconstruction process. It appears that such was the case in Yogyakarta. Several months after the great calamity, people still seem to be suffering and longing for help.

Based on this reality, the SYLFF Fellows Association of Gadjah Mada University held the aforementioned seminar regarding the problem. It is expected that the seminar results will be used as input for various relevant segments of society. The association invited two speakers to the seminar: Dr. P. M. Laksono, an anthropologist and lecturer in the Faculty of Cultural Sciences at Gadjah Mada University, and Ms. Estuning Tyas, a current SYLFF fellow and graduate student at Gadjah Mada University, specializing in disaster management.

In his talk, Dr. Laksono commented on the slow reaction of both local and central government in responding to the disaster. The local government relied on the central one, whereas in this case, disaster response was mainly the responsibility of the local government, because the impact of the May 2006 disaster was regional, in contrast to the case of the tsunami that hit Aceh, causing a disaster that was national in scope. In this situation, according to Laksono, the factor that ended up playing the most important role was the media. Thanks to their nationwide and worldwide networks, they succeeded in raising public awareness and support on a widespread level, resulting in the huge amount of help received. Nevertheless, Laksono also criticized the media for their tendency to present the news in a way that created bias and adversely influenced how people regarded the disaster.

Besides the media, there are several other elements of the community that play important roles in responding to disasters. These elements are informal and outside the governmental structure, usually offering help spontaneously and based solely on humanitarianism. Their weakness lies in lack of organizational management, which often results in many obstacles to their being able to help effectively. One of the obstacles is corruption or deviousness on the part of some parties that use the disaster situation for their own benefit.

Nonetheless, the effectiveness of certain groups in the community has proved to significantly contribute to assisting the disaster victims and lessening their suffering. Based on this fact, what needs to be done in the future is to further develop such community-based disaster response measures and to learn from past problems.

In regard to community-based disaster response measures, one thing that must be emphasized in advance is the empowerment of the overall society in the handling of a disaster. This must be based on the ability and potential of the society. The main obstacle in this regard is that a society usually breaks apart when a disaster occurs, making it impossible for the full ability and potential of the society to be utilized to solve problems. Another obstacle is that the people tend to forget the disaster very quickly, so that they do not anticipate future disasters. If disasters are experienced so frequently, a society should realize that it needs to formulate a model for handling disasters in ways that rely mostly on the society’s own capabilities and potential. However, this is still yet to happen.

The other speaker, Estuning Tyas, emphasized the need to socialize disaster knowledge in the community. It is a fact that people in Indonesian villages, who generally have a low level of education, do not have enough knowledge about disasters. This limits both their view of disasters and their ability to handle their own problems in a disaster situation.

To increase the ability of a community to handle a disaster, Estuning discussed several steps that Eko Teguh Paripurno, a disaster-relief/crisis-management expert, has suggested: (1) Identify potential disaster areas; (2) Map these disaster areas; (3) Identify specific danger-areas and the possible risks associated with them; (4) Identify the socio-cultural characteristics of the communities in the danger-areas; (5) Formulate procedures and identify steps to be taken in dealing with the disasters; (6) Develop the social systems to help people to learn how to anticipate and handle disasters, based on the potential and strengths of their community; and (7) Develop natural-disaster prevention and response technologies. In order to make all these steps community based, they must include the involvement of the community: together by and for the members of the community, not only by experts and the government.

An additional important point to be considered here is that disaster education is still not included in schools’ curricula in Indonesia. Similarly, at the family level, children have not been taught to recognize, understand, and deal with disasters. Therefore, the first and most important step to implement all the following steps, is to educate people, especially villagers, to make them aware of the socio-geographical condition of their locales in regard to possible disasters. To be effective, this educational model must use many kinds of engaging media, such as films, to deliver the message.

In brief, both Estuning Tyas and Laksono emphasized the need for disaster education in order for a community to increase awareness of its own strengths and weaknesses so that it can handle its own problems if a disaster occurs. As a follow-up to the discussion, the SYLFF Fellows Association of Gadjah Mada University plans to organize some social action projects aimed at educating people in villages around Yogyakarta so that they can recognize their own potential for handling any disasters that might befall them. Fortunately, the SYLFF fellows of Gadjah Mada University have different academic backgrounds: economics, cultural studies, political science, geography, and conflict resolution. Such a combination of multi-disciplinary backgrounds holds great potential for engaging in a variety of actions reflecting different approaches.

The actions are planned to involve formal and informal measures. Formally, the association will provide disaster education in schools and for some small community groups. Informally, it will hold some community entertainment programs that will indirectly educate a larger number of people. It is hoped that these actions will greatly contribute to the communities’ ability to effectively deal with disasters.

 

Andri Rosadi

Andri Rosadi

Andri graduated with a major in Islamic civilization from the University of Al-Azhar, Cairo, in 2003, and received an MA in anthropology from Gadjah Mada University, Yogyakarta, in 2006, in which he was supported by a SYLFF Fellowship. He has worked in several organizations, including Ikatan Cendekiawan Muslim Indonesia and Muhammadiyah Student, both based in Cairo, as a coordinator. He was a teacher in Medan, North Sumatra, in 1996, in Kediri, East Java, in 1997, and in Yogyakarta, in 2003–04. Since 2004, he has been involved in community development work in Ngaglik Village, Sleman, Yogyakarta.

 

Jiah Fauziah

Jiah Fauziah

Jiah graduated with a major in English from Gadjah Mada University in 1999, and earned a master’s degree in linguistics from the same university, for which she was awarded a SYLFF Fellowship. 

 

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“Global and Local Encounters” Seminar Organized by SYLFF Association at Helsinki University

July 15, 2008
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On a very beautiful autumn day at the end of September 2008, the SYLFF Association at Helsinki University organised a one-day-seminar, “Global and Local Encounters.” It was co-organised with the Confucius Institute at the University.

 

Global and local processes are multilayered and interrelated. Particular cultures, traditions, languages, and histories are in a continuous dialogue. Post-colonial theories look beyond the local-global dichotomy, emphasizing change and continuity. In order to understand global and local encounters a multidisciplinary research is necessary. Thus, different interpretations of global processes at local levels and impacts of local on global flows are needed. Many political, economical and cultural processes are parts of global transformations, but they are connected to local differences that bring new elements to global interconnected processes. This conference sought to gather scholars from different academic disciplines to engage in discussions on the constructions of local and global identities, as well as gender and minority issues linked with shared global spaces. In addition to neo-liberal globalization, the aim was to address the impacts of global political and cultural transformations at local levels. Since both “local” and “global” have been mystified and objectified, papers on the topic of how local and global processes take places in various ways in different places were also encouraged. Understanding contemporary interrelated global and local issues requires an analysis of geographical, cultural, and historical differences linked with spatial distribution of power relations.

 

Professor Kauko Laitinen, the Director of Confucius Institute and the coordinator of SYLFF programmes at the University, opened the seminar.

Dr. Pirjo Kristiina Virtanen, the chairperson of the SYLFF Association at Helsinki University, thanked the Tokyo Foundation and the Confucius Institute for their kind support to make this seminar come true. She also warmly welcomed the audience.

 

All six presenters were SYLFF fellows. The paper presentations were made on the following topics:

 

    • Negotiating Human Rights-Based Approach and Charity-Based Approach: Development Cooperation and Experiences of Deaf Women in Uganda (by Hisayo Katsui)

 

    • Secularization in Contemporary Tibet - Critical Remarks (by Mitra Härkönen)
    • Tibetan Refugee Settlement Thobgyal Sarpa: the Only Tibetan Bonpo Community in India (by Thupten K. Lunch)

 

    • Global Encounters in Indigenous Education (by Tuija Veintie)

 

    • Global Youth Cultures and Amazonian Native Adolescence (by Pirjo Kristiina Virtanen)

 

    • “Partnership” between Northern NGOs and Vietnamese Counterpart Organisations (by Minna Hakkarainen and Hisayo Katsui)

 

 

Each paper received great attention and constructive comments for further improvement of the research. Throughout the day, we had a lively discussion on the set theme of global and local encounters, especially on the topics of whose terms the norms are set, who were represented in the negotiation of encounters, and identity of those who are exposed to both local and global phenomenon, among others. Even though fellows were from different disciplinary backgrounds, we found many interesting aspects in common.

 

At the very end of the seminar, the presenters discussed the seminar proceedings. Our association will be publishing a book with the presented papers under the great leadership of Pirjo Kristiina Virtanen, the chairperson of the association. Pirjo and Tuija Veintie volunteered for the role of editors for the book. The book will be published in the Renvall Publication Series of the University early next year.

 

SYLFF related publications were displayed on one table at the seminar to widely share our activities.

 

Now, I am still excited that we had such a fruitful seminar. We would like to thank the Tokyo Foundation and the Confucius Institute for their moral and financial support in making this activity come true.

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Daily Life in Tanzania Improved by JIP Promotion

July 14, 2008
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Millions of low-income families in developing countries do not have adequate access to energy, such as electricity, and they must rely on biomass fuels (like wood) to meet their household energy needs.

An estimated 90% of rural people in developing countries rely on biomass fuels as the primary or exclusive source of household energy. Moreover, access to these resources is more difficult in the cities because urban residents, unlike their rural counterparts, cannot hand-collect fuel, and they are too poor to purchase it.

 

A Community Energy Center in Tanzania

Recent studies completed by the Tanzanian NGO Women Development for Science and Technology (WODSTA; see http://www.wodsta.org) and University College of London have shown that poor households in Northern Tanzania spend on average between 20% and 30% of their household budget on biomass fuels (any fuel that comes from biodegradable matter, such as firewood, charcoal, agricultural products, or kerosene) for cooking and lighting - a share significantly higher than comparable high-income households (DPU/CDTI, 2003/04). Although clean and efficient energy sources are available to save money and time while meeting daily energy needs (such as biogas or solar appliances), poor households in the district lack the income needed to access them.

Four Sylff fellows (one each from Kenya and Italy, and two from the United States) joined people from WODSTA in analyzing this problem and developing possible solutions. With funding from the Tokyo Foundation's Joint Initiative Program (JIP), we implemented a community energy initiatives project to address the problem of inadequate access to energy faced by one poor urban population in some wards in Sombetini-Sokoni One, just south of Arusha, in northern Tanzania, East Africa.

The project was designed by the JIP team and WODSTA in order to provide women with energy alternatives in order to help lower spending for household fuel, to improve family health, and to reduce environmental degradation. Primary to the success of the project was the installation of a Community Energy Resources Center (hereinafter "Center") in Sombetini-Sokoni One. The Center is located near a cluster of dukas (shops) on the main dirt road, a place where most villagers pass daily.

The Community Energy Resource Center in Sombetini-Sokoni One.

WODSTA conducted day-to-day project activities at the Center, while the Sylff fellows offered technical support, such as training, helping in assessments, conducting analyses, and conducting monitoring visits of the Center's progress.

Our project is noteworthy because many of the ideas came from the community members themselves. The Center provides a space that residents can visit and where they can watch demonstrations, attend workshops and training programs, and access literature on alternative sources of energy. Among the technologies being promoted are passive solar food dryers and cookers, plant-oil candles and lamps, fuel-less insulated cooking baskets, energy-efficient stoves, and biogas.

Our team focused on mobilizing women and girls, primarily because in a family the females are generally responsible for many of the household activities, such as housekeeping and cooking, that use energy. The project activities centered on educating, involving, empowering, and building capabilities among females, including local leaders, students, and residents. We wanted to increase the confidence of these poor, often underprivileged women, while providing them access to and knowledge about a wide range of energy alternatives.

 

Local Volunteers: The Heart of the Center

During the project's first quarter (April-June 2007), WODSTA conducted a baseline survey, a local volunteer energy committee was elected, and the Community Energy Resource Center was officially opened. The second and third quarters (July-December 2007) saw extensive training coupled with hands-on practice in technology construction by the energy committee (which also serves as the Center's managing board). Each female committee member gained experience and confidence and now serves as an in-house expert regarding one type of energy-saving appliance or alternative fuel.

Community members at a hands-on stove-construction workshop.

The project emphasized outreach to the larger community and building a larger knowledge base concerning the use and availability of appropriate technologies. The outreach included conducting two market studies and extensive student interaction in the community. During the third quarter (October-December 2007), we focused on training the local people in business skills and on ensuring that the Center's sale of appliances and fuels generated a profit, thus enabling the Center to sustain itself beyond the project-funding period.

In the fourth quarter (January-March 2008), we focused on other business-related skills needed by the energy committee to sustain the Center after the JIP project will have ended. The energy committee has gained significant experience, even authoring a constitution for the Center, registering the Center with Tanzania's Office of the Registrar General, and opening a bank account in which the Center's funds are kept.

BASELINE STUDY, MARCH 2007: We began the project by conducting a baseline survey, intending to measure energy usage, community awareness, and acceptance of energy-saving technologies.

The project's aim for the first six months was to increase awareness in Sombetini-Sokoni One of energy-saving technologies and energy-saving fuels. The project succeeded in raising awareness by executing nine public demonstrations, distributing almost 1,000 informational pamphlets and brochures, holding 12 workshops and seminars on the construction and use of energy-saving devices and on gender norms, and by establishing a public space where women and community members can visit to purchase or simply learn about energy-saving technologies.

We subsequently conducted follow-up surveys to determine how attitudes and outcomes had changed since the baseline survey conducted at the beginning of the JIP project. The answers to the questions that were aimed at measuring community awareness of energy alternatives show that during the project implementation period the percentage of community members who were aware of the Center's activities and energy-saving technologies increased substantially. The share of households having awareness of energy-saving technologies rose from 11% at the beginning of the project to 68% at the project's mid-point and 98% by the end of the project year.

MARKET STUDY, SEPTEMBER 2007: During the project's second quarter, we conducted a market study to determine local people's willingness to purchase different technologies at specified prices. The survey helped the Center's leaders determine which technologies and fuels to focus on based on profit margins and demand. The market study also covered existing shops that sold various types of fuels and stoves. With this information, the Center's leaders determined the best locations for advertising and technology-sales activities and sought commitments from owners of specific shops to promote the Center's products.

The study revealed that 41% of the households indicated they were ready to purchase a technology or fuel at the price presented, and 74% of the respondents indicated that they wished to learn more about how the technologies and fuels worked and that they would visit the Center to learn more, while 39% of the respondents saw the technologies as being too expensive compared to traditional fuels.

EFFICACY STUDY, JANUARY 2008: We also measured significant reductions in household budget expenditures and time used for cooking and fuel-collection after new technologies - namely improved stoves - were adopted by families.

The average saving per day when using an energy-saving stove was equal to US$0.25 (a significant amount in a country where the average person lives on US$2.00 per day). As Figure 1 shows, the percent reduction in household money spent on fuel by the families studied was between 21% and 47%, depending on the type of food cooked.

 

Results of the Project

This JIP-sponsored project successfully implemented the Community Energy Resources Center that is still providing energy alternatives to poor urban women and their families. At the end of the project year (April 2008), our JIP team met or exceeded 90% of the project's initial goals. This work has improved our understanding of the barriers that face poor urban families in accessing clean, efficient, and affordable sources of energy. However, we found that two of the project's aims - increasing the percentage of women involved in energy-related decision making, and creating a more-equitable balance in the division of domestic workloads - were difficult to measure quantitatively.

These two aims relate to a sensitive social issue that relates to the cultural and social lifestyle in Tanzania. Although the women we spoke with preferred a greater balance between the genders as regards decision making and domestic roles, these types of social changes might take much longer than one year to achieve. Lacking data, we found that one local mama (woman) did the best job of evaluating the project in relation to the nature of social change within Tanzania's cultural norms:

At the end, the project provided a concrete solution to the problem of energy accessibility in poor urban neighborhoods. It created a place where people can purchase and construct affordable, clean, and efficient technologies. It directly improves both the health of the women who are responsible for cooking and the local and regional environments. The localization of clean-technology production brings a huge benefit to northern Tanzania, because it reduces the cost of technology production and provides accessible energy alternatives to even the poorest households.

Average Amount of Fuel Used for Cooking

Graham, Stuart

Sylff Fellow
Stuart Graham is the Kauffman Foundation Fellow in Law and Social Science at the University of California, Berkeley School of Law, and is an assistant professor of strategic management in the College of Management, Georgia Institute of Technology.

Mutiso, Stephen

Sylff Fellow
Stephen Mutiso is a program officer with the international donor agency Trocaire in Nairobi, Kenya.

Oursler, Anna

Sylff JIP project member
Anna Oursler is a student in the Department of Environmental and Urban Planning at the University of California, Berkeley, currently working with Women Development for Science and Technology (WODSTA) in Arusha, Tanzania, East Africa


 

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