“Security of the State has been more important than security of the people… We have come to a turning point for mankind. At last we recognize that the security of the people is the main topic of the international agenda.”—Poul Nyrup Rasmussen (former Prime Minister of Denmark) at the opening of the Copenhagen Summit
“All of your scholarship, all your study of Shakespeare and Wordsworth would be vain if at the same time you did not build your character and attain mastery over your thoughts and your actions.”—Mahatma Gandhi
“Nonetheless, the suspicions that take place across the conference tables, in the newspapers and through the telephones of today’s Europe are radically different from those that existed in still-living memory. In the 1930s, for example, fear of armed attack was society-wide. Now the anxieties are of one country’s voice becoming too dominant on an issue within the EU, or of its banking institutions becoming too powerful, or of some politician behaving too closely to national stereotypes, or of hundreds of immigrants crossing borders (as opposed to millions of soldiers).”—The Security Dilemma by Booth and Wheeler (pp. 191-192)
“People are likely to vary in the extent to which other people’s views of them become internalized as their own views of self ( Crocker & Wolfe, 1997). In addition, one consequence of constructing a view of self from other people’s views is that the resulting self-view may reflect prejudice. Early this century, for instance, Du Bois (1903/1990) argued that African Americans tend to see themselves through a veil of racism. In a related vein, Fredrickson and Roberts (1997) argued that, at least in American culture, girls and women tend to see themselves through a veil of sexism, measuring their self-worth by evaluating their physical appearance against our culture’s sexually objectifying and unrealistic standards of beauty.”—
written in 1998: “That swimsuit becomes you: sex differences in self-objectification, restrained eating, and math performance” by Frederickson, Roberts, Noll, Quinn, and Twenge.
Quítame el pan si quieres, quítame el aire, pero no me quites tu risa.
No me quites la rosa, la lanza que desgranas, el agua que de pronto estalla en tu alegría, la repentina ola de planta que te nace.
Mi lucha es dura y vuelvo con los ojos cansados a veces de haber visto la tierra que no cambia, pero al entrar tu risa sube al cielo buscándome y abre para mí todas las puertas de la vida.
Amor mío, en la hora más oscura desgrana tu risa, y si de pronto ves que mi sangre mancha las piedras de la calle, ríe, porque tu risa será para mis manos como una espada fresca.
Junto al mar en otoño, tu risa debe alzar su cascada de espuma, y en primavera, amor, quiero tu risa como la flor que yo esperaba, la flor azul, la rosa de mi patria sonora.
Ríete de la noche, del día, de la luna, ríete de las calles torcidas de la isla, ríete de este torpe muchacho que te quiere, pero cuando yo abro los ojos y los cierro, cuando mis pasos van, cuando vuelven mis pasos, niégame el pan, el aire, la luz, la primavera, pero tu risa nunca porque me moriría
Escrito por el maestro, Pablo Neruda, dedicado a mi amor, Jesús Rosario. <3
Jack Donnelly on Sustainable Development and Human Rights
Says the United Nations Development Programme:
"There are five aspects to sustainable human development - all affecting the lives of the poor and vulnerable:
Empowerment - The expansion of men and women’s capabilities and choices increases their ability to exercise those choices free of hunger, want and deprivation. It also increases their opportunity to participate in, or endorse, decision-making affecting their lives.
Co-operation - With a sense of belonging important for personal fulfillment, well-being and a sense of purpose and meaning, human development is concerned with the ways in which people work together and interact.
Equity - The expansion of capabilities and opportunities means more than income - it also means equity, such as an educational system to which everybody should have access.
Sustainability - The needs of this generation must be met without compromising the right of future generations to be free of poverty and deprivation and to exercise their basic capabilities.
Security - Particularly the security of livelihood. People need to be freed from threats, such as disease or repression and from sudden harmful disruptions in their lives”
"Although I have considerable sympathy with the motives behind such efforts, I reject them for my purposes here on analytic grounds. ‘Human Rights and sustainable human development are inextricably linked’ (UNDP 1998) only by definitional legerdemain. ‘Sustainable human development’ simply redefines human rights, along with democracy, peace, and justice, as subsets of development. Aside from the fact that few ordinary people or governments use the term in this way, such a definition leaves unaddressed the relationship between human rights and economic development, an important domain of contemporary social action and aspiration. Real tensions between these objectives cannot be evaded by stipulative definitions."
“In the mid-seventies black students in Philip Uri Treisman’s early calculus courses at the University of California at Berkeley consistently fell to the bottom of every class. To help, Treisman developed the Mathematics Workshop Program, which, in a surprisingly short time, reversed their fortunes, causing them to outperform their white and Asian counterparts. And although it is only a freshman program, black students who take it graduate at a rate comparable to the Berkeley average. Its central technique is group study of calculus concepts. But it is also wise; it does things that allay the racial vulnerabilities of these students. Stressing their potential to learn, it recruits them to a challenging ‘honors’ workshop tied to their first calculus course. Building on their skills, the workshop gives difficult work, often beyond course concept, to students with even modest preparation (some of their math SATs dip to the 300s). Working together, students soon understand that everyone knows something and nobody knows everything, and learning is speeded through shared understanding. The wisdom of these tactics is their subtext message: “You are valued in this program because of your academic potential - regardless of your current skill level. You have no more to fear than the next person, and since the work is difficult, success is a credit to your ability, and a setback is a reflection only of the challenge.” The black students’ double vulnerability around failure - the fear that they lack ability, and the dread that they will be devalued - is thus reduced. They can relax and achieve.”—from “Race and the Schooling of Black Americans” by Claude M. Steele
“The social psychologist Claude Steele demonstrated the power of what he calls “stereotype threat” in the U.S. context: Women do better on math tests when they are explicitly told that the stereotype that women are worse in math does not apply to this particular test; African Americans do worse on tests if they have to start by indicating race on the cover sheet. Following Steele’s work, two researchers from the World Bank had lower-caste children in the Indian state of Uttar-Pradesh compete against high-caste children in solving mazes. They found that the low-caste children compete well against the high-caste children as long as caste is not salient, but once low-caste children are reminded that they are low castes competing with high-caste children (by the simple contrivance of asking them their full names before the game starts), they do much worse.”—from pp. 92-93 in “Poor Economics” By Banerjee & Duflo
“In other words, parents see an S-shape where there really isn’t one. This belief in the S-shape means that unless parents are unwilling to treat their children differently from one another, it makes sense for them to put all their educational eggs in the basket of the child they believe to be the most promising, making sure that she gets enough education, rather than spreading the investment evenly across all their children. A few doors down from Shantarama (the widow whose two children were not in school), in the village of Naganadgi, we met a farming household with seven children. None of them had studied past second grade, except the youngest, a twelve-year-old boy. They were not satisfied with the quality of the government high school, where he had spent a year. So the boy was attending seventh grade in a private boarding school located in the village. A year at school cost the family more than 10 percent of its total income from farming, a considerable commitment for just one child and clearly an impossible expense for seven. The lucky boy’s mother explained to us that he was the only intelligent child in the family. The willingness to use words like “stupid” and “intelligent” refer to one’s own children, often in their presence, is entirely consistent with a worldview that puts a large premium on picking a winner (and in getting everyone else in the family to back the winner). In Burkina Faso, a study found that adolescents were more likely to be enrolled in school when they scored high on a test of intelligence, but they were less likely to be enrolled in school when their siblings had scored high.”—from pp. 88-89 in “Poor Economics” by Banerjee & Duflo
“With adequate social opportunities, individuals can effectively shape their own destiny and help each other. They need not be seen primarily as passive recipients of the benefits of cunning development programs.”—Amartya Sen in his book “Development as Freedom” (p. 11)