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 MENERAWANG PERADABAN DAN KEMANUSIAAN PASCA PANDEMI COVID-19 “

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 MENERAWANG PERADABAN DAN KEMANUSIAAN PASCA PANDEMI COVID-19 “

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“ MENERAWANG PERADABAN DAN KEMANUSIAAN PASCA PANDEMI COVID-19 “

Tema yang ingin saya kupas diatas akan saya bahas lewat perspektif Antropology dan “Sistem gotong royong dan jiwa gotong royong“ oleh koentjaraningrat. Dari kedua aspek itu bersangkutan juga dengan Intersectionality. Masa pandemi Covid 19 ini memberi banyak dampak pada aspek kehidupan sosial karena wabah ini bisa dibilang catastrophe dalam antropology. Kenapa begitu saya ingin sedikit menjelaskan defini catastrophe dalam bahasa. :

Catastrophe is a great and sudden calamity. It is defined by the Oxford dictionary as “an event causing great and usually sudden damage or suffering”. The Merriam-Webster dictionary defines it as “a momentous tragic event ranging from extreme misfortune to utter overthrow or ruin”.

The term catastrophe is derived from a Greek word and was first used in English to refer to the final event in a tragedy. Thus, this word came to be associated with unhappy endings and disastrous results. By the 18th century, it was used to describe devastating events such as volcanic eruptions and earthquakes. But today, it is also used to describe events that are figuratively catastrophic. For example, ruined dinners, bad acting or movies, etc.

Malapetaka: Bencana adalah peristiwa tragis mulai dari kemalangan ekstrim hingga penggulingan atau kehancuran total. Jadi masih ada dampak walau PANDEMI ini usai seperti pola hidup yang berubah, bahkan pola hubungan antar manusia pun berubah.

Pertanyaan adakah hubungannya dengan Intersectionality?

·         Pengertian dari intersectionality Intersectionality is a tool for analyzing how identities and oppressions function in societies. It highlights how people are categorized in multiple ways, as well as how social categorization is linked to various forms of interconnected oppressions. In other words, it is a concept that helps us think about how social categories, or identities, and the privileges associated with them function in societies.

Yang intinya adalah alat untuk menganalisis bagaimana identitas dan penindasan berfungsi dalam masyarakat. Lalu kita kaitkan dengan Antropologi Sosial-Budaya. Dalam pengertiannya sama-sama mempelajari tingkah laku manusia baik itu tingkah laku individu atau tingkah laku kelompok.

Definisi Antropology Sosial-Budaya : Antropologi Sosial-Budaya atau lebih sering disebut Antropologi Budaya berhubungan dengan apa yang sering disebut dengan Etnologi. Ilmu ini mempelajari tingkah-laku manusia, baik itu tingkah-laku individu atau tingkah laku kelompok. Tingkah-laku yang dipelajari disini bukan hanya kegiatan yang bisa diamati dengan mata saja, tetapi juga apa yang ada dalam pikiran mereka. Pada manusia, tingkah-laku ini tergantung pada proses pembelajaran. Apa yang mereka lakukan adalah hasil dari proses belajar yang dilakukan oleh manusia sepanjang hidupnya disadari atau tidak. Mereka mempelajari bagaimana bertingkah-laku ini dengan cara mencontoh atau belajar dari generasi diatasnya dan juga dari lingkungan alam dan sosial yang ada disekelilingnya. Inilah yang oleh para ahli Antropologi disebut dengan kebudayaan. Kebudayaan dari kelompok-kelompok manusia, baik itu kelompok kecil maupun kelompok yang sangat besar inilah yang menjadi objek spesial dari penelitian-penelitian Antropologi Sosial Budaya. Dalam perkembangannya Antropologi Sosial-Budaya ini memecah lagi kedalam bentuk-bentuk spesialisasi atau pengkhususan disesuaikan dengan bidang kajian yang dipelajari atau diteliti. Antroplogi Hukum yang mempelajari bentuk-bentuk hukum pada kelompok-kelompok masyarakat atau Antropologi Ekonomi yang mempelajari gejala-gejala serta bentuk-bentuk perekonomian pada kelompok-kelompok masyarakat adalah dua contoh dari sekian banyak bentuk spesialasi dalam Antropologi Sosial-Budaya.

Lalu apa yang terjadi pada kemanusiaan setelah pandemi?

Hakikatnya manusia tidak bisa hidup sendiri bahkan jauh sebelum virus ini ada. Namun perkembangan dan langkah-langkah sosial yang kita ambil dan bisa dipelajari dari jaman ke jaman apa? Untuk bertahan dan Mempertahankan dunia ini lebih lama. Ada kajian menarik dari Kanjeng Pangeran Haryo Prof.Dr.Koentjaraningrat merupakan seorang antropolog Indonesia. Yang berjudul “Sistem Gotong Royong dan Jiwa gotong royong”.

Gotong royong sebagai suatu sistem nilai-budaya yang menjiwai kebudayaan kita, maka perlu kita identifikasikan dulu dengan tajam konsep “nilai gotong royong” itu. Nilai itu dalam sistem nilai-budaya orang indonesia mengandung empat konsep, yaitu : (1) Manusia tidak hidup sendiri di dunia ini, tetapi dilingkungi oleh komunitasnya, sekitaran sosialnya, dan alam semesta sekitarnya. Di dalam sistem makrokosmos tersebut ia merasakan dirinya hanya sebagai suatu unsur kecil saja yang ikut terbawa oleh proses peredaran alam semesta yang mahabesar itu; (2) Dengan demikian manusia pada hakekatnya tergantung dalam segala aspek kehidupannya kepada sesamanya; (3) karena itu ia harus selalu berusaha untuk sedapat mungkin memelihara hubungan baik dengan sesamanya, terdorong oleh jiwa sama rata-sama rasa; dan (4) Selalu berusaha untuk sedapat mungkin bersifat konfrom, berbuat bersama, dan bersama dengan sesamanya dalam komunitas, terdorong oleh jiwa sama-tinggi-sama-rendah.

Menuju akhir penjelasan ilmu-ilmu dan konsep yang diatas adalah bagaimana kita “MEMANUSIAKAN MANUSIA”. Jadi setelah pandemi ini diharapkan bahwa keberadaan kita sebagai makhluk sosial sangat penting kaitannya dengan solideritas, ini juga bisa jadi bahan refleksi kepada diri kita sendiri bagaimana rasanya tidak bisa menjalankan budaya-budaya seperti bertemu keluarga pada idul-fitri dan kebudayaan lainnya yang dilakukan bersama-sama. Semoga kemanusiaan setelah pandemi bisa lebih menghargai waktu dan setiap pertemuan.

Resources: §https://www.coursera.org/learn/queeringidentities/supplement/i34hK/intersectionality

§ https://www.differencebetween.com/difference-between-catastrophe-and-vs-disaster/

§ http://journal.ui.ac.id/index.php/jai/article/view/10686/67546392

§ http://papuaweb.org/uncen/dlib/jr/antropologi/01-01/jurnal.pdf

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Kemanusiaan setelah pandemi dalam prespektif antropology

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What the Pandemic Brings and Will Leave for Human Civilization

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What the Pandemic Brings and Will Leave for Human Civilization

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The pandemic affects multi-sectors. One issue might cause what Imam Ardhianto called as butterfly effect, where one issue leads into bigger one. Among the many issues we have, economy might be the most mentioned. However, we cannot simply think that after the pandemic, we would only need to make money more than ever. The changes that COVID-19 caused are intersectional. For example, economic dynamics contribute to challenges like climate change and low levels of mental and physical health among workers. In the webinar, Imam Ardhianto explained that the pandemic affects each social group differently. Groups with higher socio-economic class or status might be in their comfort zone, while those in lower class or status might be the ones most affected. Take the example of the medical care that is still centralised in Java Island and limited in amount. People in middle to lower socio-economic class or status would need the money and power they might not have in order to access it. In other words, socio-economic class or status issue is intertwined with regionality issue. Muhammad al-Fayyadi added that economy should not only to arrange comodities, but also the social relations. Understanding these issues as intertwining allows us to be more empathetic and objective towards the bigger picture. We might not suffer economically, but that does not mean another issue we have is not caused by the economic dynamics.

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@afrkml @ainunnajib Sekarang aku irinya bukan sama orang yg banyak duit terus liburan tapi iri sama yg  mampu test swab mandiri dan punya koneksi dokter jadi kalo memang positive gampang masuknya buat di rawat :(

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@afrkml @ainunnajib Sekarang aku irinya bukan sama orang yg banyak duit terus liburan tapi iri sama yg  mampu test swab mandiri dan punya koneksi dokter jadi kalo memang positive gampang masuknya buat di rawat :(

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SHARING PENGALAMAN TERKENA COVID-19

Karena banyak banget yang mention dan DM, akhirnya memutuskan utk menulis pengalamanku selama terkena COVID-19 sampai dinyatakan negatif. Semoga bisa menjadi pembelajaran buat kita semuaa 

-- UTAS https://t.co/gODDLUSBgK

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Sekarang aku irinya bukan sama orang yg banyak duit terus liburan tapi iri sama yg mampu test swab mandiri dan punya koneksi dokter jadi kalo memang positive gampang masuknya buat di rawat :(
— YUSSE (@yoooshittt) September 25, 2020

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@afrkml @ainunnajib Sekarang aku irinya bukan sama orang yg banyak duit terus liburan tapi iri sama yg  mampu test swab mandiri dan punya koneksi dokter jadi kalo memang positive gampang masuknya buat di rawat :(

# data[].attributes.attachment_link.metadata.attachment_props_source.includes.tweets[].text
SHARING PENGALAMAN TERKENA COVID-19

Karena banyak banget yang mention dan DM, akhirnya memutuskan utk menulis pengalamanku selama terkena COVID-19 sampai dinyatakan negatif. Semoga bisa menjadi pembelajaran buat kita semuaa 

-- UTAS https://t.co/gODDLUSBgK

# data[].attributes.attachment_link.metadata.attachment_props.original_text
@afrkml @ainunnajib Sekarang aku irinya bukan sama orang yg banyak duit terus liburan tapi iri sama yg  mampu test swab mandiri dan punya koneksi dokter jadi kalo memang positive gampang masuknya buat di rawat :(

# data[].attributes.attachment_link.metadata.attachment_props.text
@afrkml @ainunnajib Sekarang aku irinya bukan sama orang yg banyak duit terus liburan tapi iri sama yg  mampu test swab mandiri dan punya koneksi dokter jadi kalo memang positive gampang masuknya buat di rawat :(

# data[].attributes.attachment_link.metadata.attachment_props.referenced_tweets[].text
SHARING PENGALAMAN TERKENA COVID-19

Karena banyak banget yang mention dan DM, akhirnya memutuskan utk menulis pengalamanku selama terkena COVID-19 sampai dinyatakan negatif. Semoga bisa menjadi pembelajaran buat kita semuaa 

-- UTAS https://t.co/gODDLUSBgK

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Koentjaraningrat Memorial Lectures XVII/2020: Menerawang Peradaban dan Kemanusiaan Pasca Pandemi Covid-19

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The Covid-19 changes that could last long-term

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The Covid-19 changes that could last long-term

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From the extinction of the daily commute to transforming our relationship with food, Covid-19 is changing our world already - and in some ways, it looks set to get better.

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What will the world be like after coronavirus? Four possible futures

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Where will we be in six months, a year, ten years from now? I lie awake at night wondering what the future holds for my loved ones. My vulnerable friends and relatives. I wonder what will happen to my job, even though I'm luckier than many: I get good sick pay and can work remotely. I am writing this from the UK, where I still have self-employed friends who are staring down the barrel of months without pay, friends who have already lost jobs. The contract that pays 80% of my salary runs out in December. Coronavirus is hitting the economy badly. Will anyone be hiring when I need work?

There are a number of possible futures, all dependent on how governments and society respond to coronavirus and its economic aftermath. Hopefully we will use this crisis to rebuild, produce something better and more humane. But we may slide into something worse.

I think we can understand our situation - and what might lie in our future - by looking at the political economy of other crises. My research focuses on the fundamentals of the modern economy: global supply chains, wages, and productivity. I look at the way that economic dynamics contribute to challenges like climate change and low levels of mental and physical health among workers. I have argued that we need a very different kind of economics if we are to build socially just and ecologically sound futures. In the face of COVID-19, this has never been more obvious.

The responses to the COVID-19 pandemic are simply the amplification of the dynamic that drives other social and ecological crises: the prioritisation of one type of value over others. This dynamic has played a large part in driving global responses to COVID-19. So as responses to the virus evolve, how might our economic futures develop?

From an economic perspective, there are four possible futures: a descent into barbarism, a robust state capitalism, a radical state socialism, and a transformation into a big society built on mutual aid. Versions of all of these futures are perfectly possible, if not equally desirable.
You can listen to the audio version of this article.

Jose Antonio Gallego Vázquez/Unsplash, FAL

Small changes don't cut it

Coronavirus, like climate change, is partly a problem of our economic structure. Although both appear to be "environmental" or "natural" problems, they are socially driven.

Yes, climate change is caused by certain gases absorbing heat. But that's a very shallow explanation. To really understand climate change, we need to understand the social reasons that keep us emitting greenhouse gases. Likewise with COVID-19. Yes, the direct cause is the virus. But managing its effects requires us to understand human behaviour and its wider economic context.

Tackling both COVID-19 and climate change is much easier if you reduce nonessential economic activity. For climate change this is because if you produce less stuff, you use less energy, and emit fewer greenhouse gases. The epidemiology of COVID-19 is rapidly evolving. But the core logic is similarly simple. People mix together and spread infections. This happens in households, and in workplaces, and on the journeys people make. Reducing this mixing is likely to reduce person-to-person transmission and lead to fewer cases overall.

This article is part of Conversation Insights
The Insights team generates long-form journalism derived from interdisciplinary research. The team is working with academics from different backgrounds who have been engaged in projects aimed at tackling societal and scientific challenges.

Reducing contact between people probably also helps with other control strategies. One common control strategy for infectious disease outbreaks is contact tracing and isolation, where an infected person's contacts are identified, then isolated to prevent further disease spread. This is most effective when you trace a high percentage of contacts. The fewer contacts a person has, the fewer you have to trace to get to that higher percentage.

We can see from Wuhan that social distancing and lockdown measures like this are effective. Political economy is useful in helping us understand why they weren't introduced earlier in European countries and the US.

A fragile economy

Lockdown is placing pressure on the global economy. We face a serious recession. This pressure has led some world leaders to call for an easing of lockdown measures.

Even as 19 countries sat in a state of lockdown, the US president, Donald Trump, and Brazilian President Jair Bolsonaro called for roll backs in mitigation measures. Trump called for the American economy to get back to normal in three weeks (he has now accepted that social distancing will need to be maintained for much longer). Bolsonaro said: "Our lives have to go on. Jobs must be kept ... We must, yes, get back to normal."

In the UK meanwhile, four days before calling for a three-week lockdown, Prime Minister Boris Johnson was only marginally less optimistic, saying that the UK could turn the tide within 12 weeks. Yet even if Johnson is correct, it remains the case that we are living with an economic system that will threaten collapse at the next sign of pandemic.

The economics of collapse are fairly straightforward. Businesses exist to make a profit. If they can't produce, they can't sell things. This means they won't make profits, which means they are less able to employ you. Businesses can and do (over short time periods) hold on to workers that they don't need immediately: they want to be able to meet demand when the economy picks back up again. But, if things start to look really bad, then they won't. So, more people lose their jobs or fear losing their jobs. So they buy less. And the whole cycle starts again, and we spiral into an economic depression.

Yui Mok/PA Wire/PA Images

In a normal crisis the prescription for solving this is simple. The government spends, and it spends until people start consuming and working again. (This prescription is what the economist John Maynard Keynes is famous for).

But normal interventions won't work here because we don't want the economy to recover (at least, not immediately). The whole point of the lockdown is to stop people going to work, where they spread the disease. One recent study suggested that lifting lockdown measures in Wuhan (including workplace closures) too soon could see China experience a second peak of cases later in 2020.

As the economist James Meadway wrote, the correct COVID-19 response isn't a wartime economy - with massive upscaling of production. Rather, we need an "anti-wartime" economy and a massive scaling back of production. And if we want to be more resilient to pandemics in the future (and to avoid the worst of climate change) we need a system capable of scaling back production in a way that doesn't mean loss of livelihood.

So what we need is a different economic mindset. We tend to think of the economy as the way we buy and sell things, mainly consumer goods. But this is not what an economy is or needs to be. At its core, the economy is the way we take our resources and turn them into the things we need to live. Looked at this way, we can start to see more opportunities for living differently that allow us to produce less stuff without increasing misery.

I and other ecological economists have long been concerned with the question of how you produce less in a socially just way, because the challenge of producing less is also central to tackling climate change. All else equal, the more we produce the more greenhouse gases we emit. So how do you reduce the amount of stuff you make while keeping people in work?

Proposals include reducing the length of the working week, or, as some of my recent work has looked at, you could allow people to work more slowly and with less pressure. Neither of these is directly applicable to COVID-19, where the aim is reducing contact rather than output, but the core of the proposals is the same. You have to reduce people's dependence on a wage to be able to live.

EPA-EFE/Mahmoud Khaled

What is the economy for?

The key to understanding responses to COVID-19 is the question of what the economy is for. Currently, the primary aim of the global economy is to facilitate exchanges of money. This is what economists call "exchange value".

The dominant idea of the current system we live in is that exchange value is the same thing as use value. Basically, people will spend money on the things that they want or need, and this act of spending money tells us something about how much they value its "use". This is why markets are seen as the best way to run society. They allow you to adapt, and are flexible enough to match up productive capacity with use value.

What COVID-19 is throwing into sharp relief is just how false our beliefs about markets are. Around the world, governments fear that critical systems will be disrupted or overloaded: supply chains, social care, but principally healthcare. There are lots of contributing factors to this. But let's take two.

First, it is quite hard to make money from many of the most essential societal services. This is in part because a major driver of profits is labour productivity growth: doing more with fewer people. People are a big cost factor in many businesses, especially those that rely on personal interactions, like healthcare. Consequently, productivity growth in the healthcare sector tends to be lower than the rest of the economy, so its costs go up faster than average.

Second, jobs in many critical services aren't those that tend to be highest valued in society. Many of the best paid jobs only exist to facilitate exchanges; to make money. They serve no wider purpose to society: they are what the anthropologist David Graeber calls " bullshit jobs". Yet because they make lots of money we have lots of consultants, a huge advertising industry and a massive financial sector. Meanwhile, we have a crisis in health and social care, where people are often forced out of useful jobs they enjoy, because these jobs don't pay them enough to live.

Jesus Sanz/Shutterstock.com

Pointless jobs

The fact that so many people work pointless jobs is partly why we are so ill prepared to respond to COVID-19. The pandemic is highlighting that many jobs are not essential, yet we lack sufficient key workers to respond when things go bad.

People are compelled to work pointless jobs because in a society where exchange value is the guiding principle of the economy, the basic goods of life are mainly available through markets. This means you have to buy them, and to buy them you need an income, which comes from a job.

The other side of this coin is that the most radical (and effective) responses that we are seeing to the COVID-19 outbreak challenge the dominance of markets and exchange value. Around the world governments are taking actions that three months ago looked impossible. In Spain, private hospitals have been nationalised. In the UK, the prospect of nationalising various modes of transport has become very real. And France has stated its readiness to nationalise large businesses.

Likewise, we are seeing the breakdown of labour markets. Countries like Denmark and the UK are providing people with an income in order to stop them from going to work. This is an essential part of a successful lockdown. These measures are far from perfect. Nonetheless, it is a shift from the principle that people have to work in order to earn their income, and a move towards the idea that people deserve to be able to live even if they cannot work.

This reverses the dominant trends of the last 40 years. Over this time, markets and exchange values have been seen as the best way of running an economy. Consequently, public systems have come under increasing pressures to marketise, to be run as though they were businesses who have to make money. Likewise, workers have become more and more exposed to the market - zero-hours contracts and the gig economy have removed the layer of protection from market fluctuations that long term, stable, employment used to offer.

Stephanie Lecocq/EPA-EFE

COVID-19 appears to be reversing this trend, taking healthcare and labour goods out of the market and putting it into the hands of the state. States produce for many reasons. Some good and some bad. But unlike markets, they do not have to produce for exchange value alone.

These changes give me hope. They give us the chance to save many lives. They even hint at the possibility of longer term change that makes us happier and helps us tackle climate change. But why did it take us so long to get here? Why were many countries so ill-prepared to slowdown production? The answer lies in a recent World Health Organisation report: they did not have the right " mindset ".

Our economic imaginations

There has been a broad economic consensus for 40 years. This has limited the ability of politicians and their advisers to see cracks in the system, or imagine alternatives. This mindset is driven by two linked beliefs:

The market is what delivers a good quality of life, so it must be protected

The market will always return to normal after short periods of crisis

These views are common to many Western countries. But they are strongest in the UK and the US, both of which have appeared to be badly prepared to respond to COVID-19.

In the UK, attendees at a private engagement reportedly summarised the Prime Minister's most senior aide's approach to COVID-19 as "herd immunity, protect the economy, and if that means some pensioners die, too bad". The government has denied this, but if real, it's not surprising. At a government event early in the pandemic, a senior civil servant said to me: "Is it worth the economic disruption? If you look at the treasury valuation of a life, probably not."

This kind of view is endemic in a particular elite class. It is well represented by a Texas official who argued that many elderly people would gladly die rather than see the US sink into economic depression. This view endangers many vulnerable people (and not all vulnerable people are elderly), and, as I have tried to lay out here, it is a false choice.

One of the things the COVID-19 crisis could be doing, is expanding that economic imagination. As governments and citizens take steps that three months ago seemed impossible, our ideas about how the world works could change rapidly. Let us look at where this re-imagining could take us.

Four futures

To help us visit the future, I'm going to use a technique from the field of futures studies. You take two factors you think will be important in driving the future, and you imagine what will happen under different combinations of those factors.

The factors I want to take are value and centralisation. Value refers to whatever is the guiding principle of our economy. Do we use our resources to maximise exchanges and money, or do we use them to maximise life? Centralisation refers to the ways that things are organised, either by of lots of small units or by one big commanding force. We can organise these factors into a grid, which can then be populated with scenarios. So we can think about what might happen if we try to respond to the coronavirus with the four extreme combinations:

1) State capitalism: centralised response, prioritising exchange value
2) Barbarism: decentralised response prioritising exchange value
3) State socialism: centralised response, prioritising the protection of life
4) Mutual aid: decentralised response prioritising the protection of life.

© Simon Mair, Author provided

State capitalism

State capitalism is the dominant response we are seeing across the world right now. Typical examples are the UK, Spain and Denmark.

The state capitalist society continues to pursue exchange value as the guiding light of the economy. But it recognises that markets in crisis require support from the state. Given that many workers cannot work because they are ill, and fear for their lives, the state steps in with extended welfare. It also enacts massive Keynesian stimulus by extending credit and making direct payments to businesses.

The expectation here is that this will be for a short period. The primary function of the steps being taken is to allow as many businesses as possible to keep on trading. In the UK, for example, food is still distributed by markets (though the government has relaxed competition laws). Where workers are supported directly, this is done in ways that seek to minimise disruption of normal labour market functioning. So, for example, as in the UK, payments to workers have to be applied for and distributed by employers. And the size of payments is made on the basis of the exchange value a worker usually creates in the market, rather than the usefulness of their work.

Could this be a successful scenario? Possibly, but only if COVID-19 proves controllable over a short period. As full lockdown is avoided to maintain market functioning, transmission of infection is still likely to continue. In the UK, for instance, non-essential construction is still continuing, leaving workers mixing on building sites. But limited state intervention will become increasingly hard to maintain if death tolls rise. Increased illness and death will provoke unrest and deepen economic impacts, forcing the state to take more and more radical actions to try to maintain market functioning.

Barbarism

This is the bleakest scenario. Barbarism is the future if we continue to rely on exchange value as our guiding principle and yet refuse to extend support to those who get locked out of markets by illness or unemployment. It describes a situation that we have not yet seen.

Businesses fail and workers starve because there are no mechanisms in place to protect them from the harsh realities of the market. Hospitals are not supported by extraordinary measures, and so become overwhelmed. People die. Barbarism is ultimately an unstable state that ends in ruin or a transition to one of the other grid sections after a period of political and social devastation.

Could this happen? The concern is that either it could happen by mistake during the pandemic, or by intention after the pandemic peaks. The mistake is if a government fails to step in in a big enough way during the worst of the pandemic. Support might be offered to businesses and households, but if this isn't enough to prevent market collapse in the face of widespread illness, chaos would ensue. Hospitals might be sent extra funds and people, but if it's not enough, ill people will be turned away in large numbers.

Potentially just as consequential is the possibility of massive austerity after the pandemic has peaked and governments seek to return to "normal". This has been threatened in Germany. This would be disastrous. Not least because defunding of critical services during austerity has impacted the ability of countries to respond to this pandemic.

The subsequent failure of the economy and society would trigger political and social unrest, leading to a failed state and the collapse of both state and community welfare systems.

State socialism

State socialism describes the first of the futures we could see with a cultural shift that places a different kind of value at the heart of the economy. This is the future we arrive at with an extension of the measures we are currently seeing in the UK, Spain and Denmark.

The key here is that measures like nationalisation of hospitals and payments to workers are seen not as tools to protect markets, but a way to protect life itself. In such a scenario, the state steps in to protect the parts of the economy that are essential to life: the production of food, energy and shelter for instance, so that the basic provisions of life are no longer at the whim of the market. The state nationalises hospitals, and makes housing freely available. Finally, it provides all citizens with a means of accessing various goods - both basics and any consumer goods we are able to produce with a reduced workforce.

Citizens no longer rely on employers as intermediaries between them and the basic materials of life. Payments are made to everyone directly and are not related to the exchange value they create. Instead, payments are the same to all (on the basis that we deserve to be able to live, simply because we are alive), or they are based on the usefulness of the work. Supermarket workers, delivery drivers, warehouse stackers, nurses, teachers, and doctors are the new CEOs.

It's possible that state socialism emerges as a consequence of attempts at state capitalism and the effects of a prolonged pandemic. If deep recessions happen and there is disruption in supply chains such that demand cannot be rescued by the kind of standard Keynesian policies we are seeing now (printing money, making loans easier to get and so on), the state may take over production.

There are risks to this approach - we must be careful to avoid authoritarianism. But done well, this may be our best hope against an extreme COVID-19 outbreak. A strong state able to marshal the resources to protect the core functions of economy and society.

Mutual aid

Mutual aid is the second future in which we adopt the protection of life as the guiding principle of our economy. But, in this scenario, the state does not take a defining role. Rather, individuals and small groups begin to organise support and care within their communities.

The risks with this future is that small groups are unable to rapidly mobilise the kind of resources needed to effectively increase healthcare capacity, for instance. But mutual aid could enable more effective transmission prevention, by building community support networks that protect the vulnerable and police isolation rules. The most ambitious form of this future sees new democratic structures arise. Groupings of communities that are able to mobilise substantial resources with relative speed. People coming together to plan regional responses to stop disease spread and (if they have the skills) to treat patients.

Sergio Pontorieri/EPA-EFE

This kind of scenario could emerge from any of the others. It is a possible way out of barbarism, or state capitalism, and could support state socialism. We know that community responses were central to tackling the West African Ebola outbreak. And we already see the roots of this future today in the groups organising care packages and community support. We can see this as a failure of state responses. Or we can see it as a pragmatic, compassionate societal response to an unfolding crisis.

Hope and fear

These visions are extreme scenarios, caricatures, and likely to bleed into one another. My fear is the descent from state capitalism into barbarism. My hope is a blend of state socialism and mutual aid: a strong, democratic state that mobilises resources to build a stronger health system, prioritises protecting the vulnerable from the whims of the market and responds to and enables citizens to form mutual aid groups rather than working meaningless jobs.

What hopefully is clear is that all these scenarios leave some grounds for fear, but also some for hope. COVID-19 is highlighting serious deficiencies in our existing system. An effective response to this is likely to require radical social change. I have argued it requires a drastic move away from markets and the use of profits as the primary way of organising an economy. The upside of this is the possibility that we build a more humane system that leaves us more resilient in the face of future pandemics and other impending crises like climate change.

Social change can come from many places and with many influences. A key task for us all is demanding that emerging social forms come from an ethic that values care, life, and democracy. The central political task in this time of crisis is living and (virtually) organising around those values.

For you: more from our Insights series: To hear about new Insights articles, join the hundreds of thousands of people who value The Conversation's evidence-based news. Subscribe to our newsletter.

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What will the world be like after coronavirus? Four possible futures

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Where will we be in six months, a year, ten years from now? I lie awake at night wondering what the future holds for my loved ones. My vulnerable friends and relatives. I wonder what will happen to my job, even though I'm luckier than many: I get good sick pay and can work remotely.

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Bullshit Jobs in the middle of a Pandemic

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Bullshit Jobs in the middle of a Pandemic

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Graeber defines bullshit jobs as a work that if removed would make no difference to the world. Then, he added that workers with bullshit jobs cannot even justify the existence of these jobs. Furthermore, Graeber defines bullshit jobs as the various types of work that are neither really needed nor important. Graeber also emphasized that they work with crap, usual workers in white collars. Graeber emphasizes that bullshit job is work that is pointless and totally unnecessary.

Graeber also addresses the problem of job nonsense and its impact on the health of the workers who work in it. How can workers, for example, feel unworthy of being paid well for not doing meaningful work. Then, Graeber also discusses how workers with crap jobs face a dilemma: on the one hand, their jobs are part of nonsense work, but on the other hand, their jobs can provide a living for them and their families.

The existence of a work from home policy (working from home) to anticipate the spread of this virus shows that there is actually a lot of nonsense around us. Jobs that are not even done will not have any effect on people's lives. Meanwhile, at the same time, a lot of unlucky work/shit jobs are involved which, if not done, will have a major impact on people's lives.

Medical workers, cleaning workers, media workers, supermarket workers, and factory workers can be categorically categorized as shit jobs because their work is essential for the lives of many people but works in poor working conditions. It is difficult to imagine how society could survive without people working in this sector. On the other hand, there are paid jobs and working conditions that tend to be good but tasks which if removed would have no effect on people's lives.

In my opinion, people who have a higher positions should have more impact, especially during this pandemic. Because by their position they have more ability to be more meaningful to others during this pandemic rather than the unlucky worker, by providing work to help others who lost their work during this pandemic, by making a charity event to help those who are starving during this pandemic

Sources:
https://indoprogress.com/2020/04/membaca-bullshit-jobs-di-tengah-pandemi-covid-19/

https://www.facebook.com/watch/?v=666289680688126 -

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COVID-19 Pandemic Brings Out The Best and The Worst in People.

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COVID-19 Pandemic Brings Out The Best and The Worst in People.

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Coronavirus pandemic has turned the world upside down. It is causing widespread concern, fear and has had a deep impact on the way we perceive our world in short it has trapped every spectrum of our lives. But history as documented or experienced tells us that, crisis situation like this brings out the best and the worst in people. With many disasters including this pandemic, we often label discourses about eschatology as irrational. Many people still have not felt the effects of this pandemic. Some are in the comfort zone and have not felt the impact of this corona, some have even been hit by the impact of this pandemic.

One thing that is interesting about this pandemic is, it raises the eschatological awareness of a person that this becomes a new catastrophe:
1. Occurring globally and continuing continuously
2. Generating panic and fear.
3. Disable on and off
4. Limiting human ability to manage and organize it.

We cannot think radically about taking steps without exposing the depths of this crisis to its roots. The crisis that continues and continues and is almost beyond human capacity, makes scientists ask whether this pandemic can be overcome or not.

Emergency according to Mr. Gus Fayyadl is the threat of life and human population, and there is no debate about the disaster. In that way, we need collective rescue.
1. On social media, there are many things that not highlighting the current problems.
2. Not deeply traced to the roots of the pandemic.
3. Still thinking about profit while pandemic. Overlaps with countries that cause confusion and lead to corruption.
4. Confusing public opinion that causes pros and cons during the pandemic.

It is important to adopt this awareness because we will get many benefits:
1. Can evaluate the order of human life.
2. Forced to get out of the illusion and make us aware of small issues that will be bigger if ignored.
3. A "mode of being", a life formation that is built on the balance of life and builds life's risks, because we will always face risks. Example: disposing of plastic waste, poses a risk in a long life chain.
4. There is a sense of loyalty from friends of the same fate because surviving alone will never be permanent. Huge problems like pandemic must be faced together.
5. The shadow of the apocalypse can fall on regardless of the background. The slightest behavior of an individual can harm others.
6. It takes parameters in a certain place or period to measure every inch in our country so that we know the extent of our biological health. Because if we rely on birth and death rates, that's not accurate. We need science to know human annihilation.

In this moment of crisis, the crucial struggle takes place within humanity itself. If this epidemic results in greater disunity and mistrust among humans, it will be the virus’s greatest victory. When humans squabble, viruses double. In contrast, if the epidemic results in closer global cooperation, it will be a victory not only against the coronavirus, but against all future pathogens.

With the flashes of hope, positivity and with the efforts of our covid-19 warriors, one day we will definitely conquer covid-19. But, when post covid-19 begin, we need to assure that this world is a place of human beings. Disunity shouldn't have place in this world and humanity must spread to every places. Everything has a reason attached to it, may be it’s a nature attempt to create harmony and balance in this world .Post Covid-19 will all depend on our rational thinking ,understanding ,the way we transform and interact with the world .To annihilate our inner viruses is the prerequisite for a better world .there must be a belief that one day our hands will get locked ,hearts will be united and before believing on anything we must restore our full faith on humanity. Thus, humans can be locked down but humanity can never ever be. That's why humanity, loyalty and solidarity are very important to face global crisis.

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“Building a Life from the Ruins: Values, Humanitarian Economics, and Social Connections in the Middle of a Pandemic

·         Value, this pandemic carries 2 imperatives, namely willingness to learn and hope. Want to learn means understanding that the current condition is a condition that allows us to evaluate ourselves about what we have done during this pandemic. Hope (hope) which requires everyone to have hope for the future in this pandemic. This is very much needed how hope determines our future

·         Humanitarian economics, the economy can be affected during this pandemic, how all circles are affected, the current economic goal is not really about wealth or glory, but the social relations that we aspire to. "We can call the economy of humanity when we agree to put people with minds. , action, and social relations between people as the main focus of economic activity "(Hart, 2008)

·         • Social Relations in the Middle of a Pandemic Crisis, Solidarity in Society. From the past, the most familiar culture in this country is the culture of mutual cooperation which contains four concepts, namely (1) Humans do not live alone in this world, but are surrounded by their communities, their social surroundings, and the natural surroundings. (2) thus humans are essentially dependent on all aspects of their life from others; (3) because of that he must always try as much as possible to maintain good relations with others, driven by a spirit of mutual feeling; (4) always trying to conform as much as possible, to do the same, and together with others in the community, driven by a spirit of equal-high-equal. This can be seen during a pandemic how there are still many people who care for each other, even though not everyone does that, but still many people are aware of the culture of mutual cooperation, because only with that the current pandemic can be passed together.

Eschatology as Cultural Criticism

This pandemic brings a new face to the world (opens awareness) because of that we can see first hand the impact, many people have lost their jobs, lost family members and many more impacts. However, many parties have not realized this emergency. To formulate an emergency there is no need at the conference. Without understanding the emergency we cannot take steps, on the other hand there is an economic emergency where many people have to quit

https://www.facebook.com/watch/?v=666289680688126

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Post-Pandemic Humanity in Mitigation Science

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Post-Pandemic Humanity in Mitigation Science

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Disaster mitigation is a series of efforts to reduce disaster risk, both through physical development as well as awareness and increased capacity to face disaster threats. Disasters here do not only cover problems such as floods, landslides, earthquakes, etc., but the corona virus disease outbreak that is now afflicting our country and abroad is categorized as a disaster, and can be categorized as a global disaster. Therefore, the importance of requiring mitigation or proper handling is related to prevention efforts against this corona disaster.

Disaster mitigation can be carried out with a number of technical steps that need to be conveyed to the public so that this phenomenon is resolved appropriately and does not cause unrest in the community, including:

1. Mobilizing volunteer organizations (voluter) such as Basarnas and BPNB, to embrace and also assist people who experience fear and anxiety due to the corona disaster. Helping here can also be in the form of education or medical, such as how to prevent the corona virus, how to wear the right mask, hand sanitizer and others.

2. Efforts to prevent disaster problems are how the government strengthens the national volunteer institution. This is also what is being developed in developed countries, so it is not only a matter of practice such as evacuation, but it needs to be deepened and expanded its assistance, it could be in the fields of education, medical problems, information, skills, and others.

3. The Importance of Cooperation.

It is far from sufficient if humanitarian problems are imposed only on the government, or only on non-governmental parties. Supposedly, the central government, local governments, and NGOs operating both at the central and regional levels, should be engaged in a single humanitarian vision for welfare and love. Volunteering is a balance between disasters and social disparities in disadvantaged communities and remote areas. After all, our world still has almost all humanitarian problems, not only natural disasters, and epidemics such as the corona, but also are still prone to conflicts, social problems ranging from neglected children and families to the outbreak of HIV / AIDS. All of this requires improvement through a system that is institutionalized and articulated by professional humanitarian volunteers, both by government and non-government.

With volunteer networks when we see human tragedy, we no longer think why and what to do, with a puzzling question mark. Instead, we are always ready for the worst possibilities for all the good phenomena that have, are and have not happened.

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Sources:

https://analisis.kontan.co.id/news/mitigasi-bencana-korona

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Sumber: Harian KONTAN | Editor: Maria Ignatia Sri Sayekti

KONTAN.CO.ID - Virus korona yang menyebar secara cepat ke seluruh belahan dunia, tak terkecuali di negeri kita Indonesia, sudah dapat dikategorikan sebagai bencana global. Para ahli sepakat bahwa bencana tidak hanya persoalan seperti banjir, gempa, karhutla, tanah longsor atau tsunami, tapi wabah penyakit pun masuk kategori bencana. Karenanya bencana korona memerlukan mitigasi atau penanganan matang terkait langkah dan upaya pencegahannya.

Secara bahasa, mitigasi bencana adalah serangkaian upaya untuk mengurangi risiko bencana, baik melalui pembangunan fisik maupun penyadaran dan peningkatan kemampuan menghadapi ancaman bencana. Hal ini sebetulnya telah diatur, misalnya, pada Pasal 1 ayat 6 PP No 21 Tahun 2008 tentang Penyelenggaraan Penanggulangan Bencana. Penyelenggaraan mitigasi bencana dapat dilakukan dengan beberapa langkah teknis yang perlu disampaikan ke masyarakat agar fenomena ini teratasi secara tepat dan tidak menimbulkan keresahan di tengah masyarakat.

Dalam rangka itu, pemerintah perlu misalnya, mengerahkan lembaga-lembaga sukarelawan (voluter) seperti BNPB, Basarnas, dan lainnya untuk mendampingi masyarakat yang mengalami keresahan akibat wabah korona. Pendampingan tersebut bisa berupa pendampingan pendidikan mengenai apa dan bagaimana langkah prefentif mencegah virus korona, maupun pencegahan medis seperti pemberian masker, hand sanitizer dan keperluan medis lainnya.

Masalah fundamental dalam upaya pencegahan terhadap persoalan bencana ialah bagaimana pemerintah memperkuat kelembagaan relawan nasional. Tugasnya seperti juga yang dikembangkan di negara-negara maju, tak hanya pada masalah-masalah praktis, seperti evakuasi atau restrukturasi bangunan. Namun diperluas dalam bentuk memberi bantuan bidang pendidikan, masalah medis, informasi, keterampilan, dan sebagainya.

Di Australia, misalnya, menurut laporan Peter Britton, seorang manajer senior di Australian Volunteer International, telah mengembangkan dunia relawan semenjak dekade 50-an. Saat ini bidang volunteerism sudah sangat mapan dan bersifat permanen, bahkan go internasional.

Lebih dari 5.000 relawan dari Australia pada tahun 80-90an pernah disebarkan ke negara-negara seperti Afrika, kepulauan di Pasifik, Amerika Latin, Timur Tengah maupun pada suku asli Australia, yang membutuhkan bantuan pertolongan dalam bidang medis dan kesehatan, pendidikan dan pengajaran, teknologi informasi, keterampilan sosial, dan pertanian.

Para relawan itu bekerja baik untuk pemerintah pusat, pemerintah daerah maupun untuk masyarakat sipil (LSM) atau pihak-pihak swasta. Mereka diambil dari berbagai kalangan yang memiliki idealisme dan tanggung jawab serta memiliki kepekaan (sensitivitas) pada masalah-masalah sosial. Mereka dibekali kemampuan, atau mendapat pelatihan-pelatihan khusus dari lembaga yang menyelenggarakan relawan itu.

Di Australia, dunia relawan tak hanya bagi kepentingan negara, namun dunia relawan juga diperuntukkan bagi negara-negara lain yang membutuhkannya, dan dieksekusi dalam sebuah jaringan international volunteerism. (Peter Britton, International Volunteerism and Global Survival, 2002).

Para relawan memiliki latar belakang komitmen pada keinginan dan kecintaan mereka untuk kemanusiaan. Dedikasinya ditujukan tak hanya bagi kepentingan negara itu sendiri, tapi lebih karena kepedulian untuk menolong sesama, belajar membina sensitivitas sosial, membuka hubungan dengan beragam etnik dan budaya.

Para relawan memberi kontribusi bagi pengembangan sebuah komunitas yang terkena bencana atau sebuah komunitas-terbelakang dilandasi kesetaraan hubungan kemanusiaan.

Di India dan Pakistan, misalnya, relawan nasional bentukan LSM yang mengampanyekan bahaya HIV/AIDS dan bagaimana harus menghindarinya, didukung oleh pihak-pihak lokal, baik pemerintah maupun lembaga donor lokal.

Seorang aktivis dari Asian Resources Foundation, Thailand, Lekha Paireepinath, menyebut betapa esensialnya dunia relawan atas kelangsungan hidup kemanusiaan: bagi wanita yang sering terkena dampak patriarki sosial, anak-anak terlantar, pengungsi bencana maupun perang dan lainnya yang terjadi dalam sebuah komunitas negara atau lokal area. (Lekha Paireepinath, Volunteerism and Human Survival, 2002).

Pentingnya Kerjasama

Memang jauh dari memadai jika persoalan kemanusiaan ditimpakan hanya kepada pemerintah saja, atau hanya pada pihak-pihak non-pemerintah. Semestinya, pemerintah pusat, pemerintah daerah, maupun LSM-LSM yang beroperasi baik di pusat maupun di daerah, bergerak dalam satu visi kemanusiaan demi kesejahteraan dan kecintaan. Dalam hal itu, sudah saatnya Indonesia sebagai negara-bangsa memiliki sistem yang mapan dalam soal relawan, sebagaimana di negara-negara seperti Thailand, India, Pakistan, Australia, Jepang, Amerika, dan di negara-negara Eropa.

Dunia relawan merupakan perimbangan atas terjadinya bencana dan disparitas sosial di dalam masyarakat kurang beruntung dan daerah-daerah terpencil. Bagaimanapun dunia kita masih memiliki hampir semua problematik kemanusiaan, tak hanya bencana alam, maupun wabah penyakit seperti korona, tapi juga masih rentan konflik, problem sosial dari mulai anak-anak dan keluarga terlantar, mewabahnya penyakit menular HIV/AIDS. Semua itu menuntut upaya perbaikan lewat sebuah sistem yang terlembagakan dan diartikulasi oleh relawan-relawan kemanusiaan secara profesional, baik oleh pemerintah maupun non-pemerintah.

Dengan jaringan relawan ketika kita melihat tragedi kemanusiaan, kita tidak lagi berpikir mengapa dan apa yang harus diperbuat, dengan sebuah tanda tanya yang membingungkan. Melainkan kita sudah selalu siap atas kemungkinan-kemungkinan terburuk akan semua fenomena baik yang sudah, sedang dan belum terjadi.

Penulis : Ismatilah A Nu'ad

Peneliti Indonesian Institute for Social Research and Development

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Sumber: Harian KONTAN | Editor: Maria Ignatia Sri Sayekti KONTAN.CO.ID - Virus korona yang menyebar secara cepat ke seluruh belahan dunia, tak terkecuali di negeri kita Indonesia, sudah dapat dikategorikan sebagai bencana global. Para ahli sepakat bahwa bencana tidak hanya persoalan seperti banjir, gempa, karhutla, tanah longsor atau tsunami, tapi wabah penyakit pun masuk kategori bencana.

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Webinar FKAI: Menerawang Peradaban dan Kemanusiaan Pasca Pandemi COVID-19

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In the Battle Against Coronavirus, Humanity Lacks Leadership

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In the Battle Against Coronavirus, Humanity Lacks Leadership

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Yuval Noah Harari on what humanity needs to defeat an epidemic like the coronavirus and why countries need to trust each other.

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Humanity in the age of Covid-19 Pandemic.

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"We've got to be judged by how we do in times of crisis" - Johnnie Cochran

Coronavirus pandemic has turned the world upside down. It is causing widespread concern, fear and has had a deep impact on the way we perceive our world -in short it has trapped every spectrum of our lives. But history as documented or experienced tells us that ,crisis situation like this brings out the best and the worst in people .This article emphasis on different facets of humanity in these times of hardships and what should be the vision after conquering it .

Humanity in the gloom of corona

The virus has brought our lives to standstill. Empty roads, masked civilians ,sanitizers have become part of our lives .Time may be smiling to itself ,everything is uncertain ,nothing can be planned - our lives is just revolving around the question of survival .All these happenings are a mirror to homosapiens .There is need to examine ourselves and ask where we were moving .All the day just busy in our works ,giving too less emphasis on our personal relationships -the foremost reason of increase in cases of domestic violence amidst lockdown ,dividing the society on the basis of cultural hierarchies ,political ideologies ,economic immunities ,considering ourselves as the master of universe and treating nature as our private property ,all this has filled our world with hatred ,lies,isolation,crime and greed .In this wake of capitalism and consumerism humankind, compassion has lost its place somewhere .This virus has made us realize that petty divides doesn't matter at all. The choices which we will make in these times will not only contribute to our economy and political system but also to the state of humanity.

Scenario of humanity and the way ahead

These days has not only appreciated the need of progress in science and technology but there is also a need of progress in humankind and we have to accept that the law of nature is paramount. The public perception towards police personnel and doctors has improved drastically ,they are working tirelessly just to save our world despite knowing the consequences .Some Ngos and organizations are trying their best to feed stray animals ,helping economically downtrodden people in maintaining their livelihood .We shod be grateful to the every individual who is working in these tough times be it a vegetable vendor or a ration shopkeeper or the medical staff members , they are providing services so that we can stay safe .But when we look at the flip side it shakes the abstraction of humanity ,compassion and fraternity .Some people are not getting themselves treated so that they can spread the disease among the doctors whereas some staffers are taking the advantage of the scenario, molesting women patients and in this wake of "cool capitalism" the situation of migrant labourers are getting worse day by day which clearly displays the economic divide in our country ,the instances of xenophobia ,racism, discrimation ,communal hatred has seen an escalation .Are all these, the signs of a mature society what kind of socialization is this ? but as it is said that hate the evil not the evil doer and to get rid of these evils there is a need to comprehend society from different lenses and then reaching out to the mutual solutions.

With the flashes of hope, positivity and with the efforts of our covid-19 warriors one day we will definitely conquer covid-19but post Covid -19 we need to assure that this world is of human beings ,fractions should have no place in this world ,humanity must spread to every country ,every city ,every street .The infrastructure ,strong economy ,systematic political system cannot give safety and justice to all .Everything has a reason attached to it, may be it's a nature attempt to create harmony and balance in this world .Now post Covid -19 ,it will all depend on our rational thinking ,understanding ,the way we transform and interact with the world .To annihilate our inner viruses is the prerequisite for a better world .there must be a belief that one day our hands will get locked ,hearts will be united and before believing on anything we must restore our full faith on humanity. Thus, humans can be locked down but humanity can never ever be.

Related

Authors: Priyanka Singh and Sujeet Singh*
No Country is cent percent successful in providing safe haven to its Women, her basic human Rights remains in suffocation all around the Globe. The 'She' Empowerment is a mythical concept even in today's modern Civilization.
These 'Covidnary Times' are extremely challenging and Neo Normal. Be it the 'Right to Life' or 'Rest in Peace' both are now under the scowl of Coronavirus. The Covid era has made the existing 'Vulnerable' section more prone to abuse, Physical, sexual or Mental.

It won't be incorrect if we postulate that it's not the Monster disease called Covid-19 that is more daunting but the harrowing position of the Women, in the middle of this Pandemic Era. It remains a poisonous truth that women even in the 21st century had still not got the same status as men. The degraded state of women is visible, not only in the society as a whole but is prevalent in more severe form within the households and this makes women highly vulnerable in the Covid-19 Tsunami.

Violence against women is neither spatially nor temporally bounded Evil. It persists all around the Globe from time immemorial with the variation in the form of exploitation and atrocities.

Any Pandemic like Covid-19 is bound to have draconian impact on the lives of women particularly those belonging to marginalized communities. This is primarily due to two major reasons, firstly the women in India within a given household remain neglected which means even if they become symptomatic of the deadly Coronavirus disease there is high probability of them being ignored especially in orthodox families that possess pre-existing patriarchy overdose. Secondly, because of the widespread educational deficiency which persists more in women than men in India. Information lacuna is more prevalent among them and in any digitally interconnected Global World 'Information' plays a role of a 'Superhero' capable enough to prevent the deadly Coronavirus disease.

Note that only 45.9 percent women in India use their own mobile phones themselves

The United Nations General Assembly in the year 1993 adopted the Declaration on the Elimination of Violence against Women. This Declaration defines, violence against women as 'any act of gender-based violence that results in, or is likely to result in, physical, sexual or psychological harm or suffering to women, including threats of such acts, coercion or arbitrary deprivation of liberty, whether occurring in public or in private life'.

According to the World Health Organization the violence against women is major Public Health Problem that has seized the woman's basic human rights internationally. And particularly vulnerable are the women having forced social subordinate status and lower education standard are more prone to experience intimate Partner's violence.

In the year 2017, it was estimated that 137 women across the world were killed by a member of their own family every day. More than a third were killed by their current or former intimate partner.
Women continue to exist as a neglected bunch and their plight is often swept under the rugs.
If one goes about analyzing the State of women in contemporary India, one may find a clear depiction that the women in India has been and still continue to be marginalized vis-à-vis the other dominant sex. However one cannot deny that the status of women has improved but still women need a far speedier journey to be covered.

And it is not only the women as homogeneous group which is being discriminated over centuries but the 'women' as broader group has many sub-groups of women which persists as the 'Marginals among the Marginalized' like the Dalits, Tribal, HIV Infected, Sex workers and women belonging to minority group.

Going by the official data in India, the National Family Health Survey in 2016 revealed some deplorable Statistics which we cannot afford to ignore. It stated that 28.8 per cent women faced violence domestically by their respective spouses, 3.3 per cent women faced violence even during pregnancy.

The story however is no different for the Women in America, their well-being is also under jeopardy. In the United States, a man beats a women every twelve seconds, the women in the lower income category tend to face six times more violence as compared to the American women in the higher income category. The women belonging to Indian-American & African-American subgroups are more threatened with domestic violence. The American-Indian women's rate of victimization is more than double that of other American women. The major cause of female injury related death during pregnancy in the United States was due to intimate Partner's violence. The women with any type of disability are 40 per cent more at the risk of severe intimate Partner's violence than women having no disability in America.

The National Crime Records Bureau's Crime in India, 2018 statistics, highlights that a grievous 31.9 percent cases were registered under the sub head Cruelty by husband or his relatives out of the total Indian Penal Code crimes committed against women.

Again one should keep in mind that these figures might be a case of under reporting or no reporting at all. Mostly the women remain reluctant to report any kind of violence, primarily due to the terror they face within their given households.

Homely brutalisation of Women is also reconfirmed recently by National Commission Of Women, asserting a steep surge in domestic violence complaints during the Covid-19 lockdown phase. This Physical abuse and exploitation of women also brings severe repercussions to her Mental Health. Various studies suggest that the prevalence of depression is more among the women than men in India.

In such a deadly era, it is highly unlikely that the required attention and care will be provided to the Women.

Although the Government of India in recent years has taken a number of 'one of its kind' initiatives which needs to be applauded with appreciation. But unfortunately the timely utilisation of fund allocated, implementation of schemes and legal remedies for Women at grassroot level has remained far behind expectations.
The discrimination, exploitation and the disadvantages faced by women starts even before she takes birth.
On the health front as well the percentage of Indian Women suffering 'Anemia' remains at a strikingly high figure of 53 per cent ( NFHS, 2016). Lower 'Public Expenditure' on Health has acted as our 'Back Pain' of all times, for the past few years it has been more or less closer to 1 percent of the GDP. Although amid the Covid-19 lockdown phrases, there has been phenomenal upgradation in our Indian Health Infrastructure.

All the above, points to the gloomy state of women in our society, be it economic, social or political. However, in India it is not the case that initiatives are not taken up by the State but the major problem lies with the fatigued implementation of various pro-women schemes and whatever funds are allocated remains unutilised.

Finally it can be concluded that the Vulnerability of women is likely to surge more in these Covidnary Times.
*Sujeet Singh is an Educator based (Delhi) India. Can be reached at sujeetsinghh123[at]gmail.com
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The situation of education in general, and of higher education in particular, is not considered as a priority in developing countries. Unfortunately, all development depends on a good education. Many countries suffer not only of the absence of quality education, but also from a lack of accessibility for its citizens. Many of them suffer from not being able to study.

The exercise of citizenship must allow everyone to become an actor of society. To be an actor requires a good understanding of the role, the place and the rights be recognized by everyone. To be an actor means to be responsible in a social and democratic framework relying on values and references shared by all. "The practice of citizenship relies on participation spaces open to all. Otherwise, in many developing countries, as the level of education is very low, citizens do not consider themselves actors of their country's development. "[1]They block the progress of their country and create other problems in security, the economy, politics, social issues and above all in an increase in unemployment. Indeed, a large part of the population is active, but instead of creating jobs, it is looking for employment. Thus, if everyone looks for a job, the number of openings is small. This has a negative impact on the resources of the State. "The challenges of contemporary societies are mostly characterised by complexity and are part of a global interdependence. In the face of globalization, the education of people to be good citizens must widen its scope from local, regional and national levels to a global dimension ".[2]

According to the document (UNESCO, 2014) UNESCO Education Strategy 2014-2021, approximately 774 million adults, of which two thirds are women, could neither read, nor write in 2011. More than 50% of this adult illiterate population lived in South and West Asia and a quarter approximately in sub-Saharan Africa; 10 countries alone represent 72% of the total. In sub-Saharan Africa, the number of illiterate adults has, in fact, increased by 37% these last twenty years to reach 182 million in 2011. According to these forecasts, the world total will still be of 743 million in 2015, a reduction of only 16% as against the number in 1985-1994 with regard to data on illiteracy (UNESCO, 2014b). It is the aim of education for all (EFA) which is the most difficult to reach.

Although illiteracy is mostly concentrated in the developing and highly populated countries, the problem continues to be pervasive. Developed countries also present large pockets of poverty, in which evaluations show that no less than one adult on five, in other words 160 million persons, have very low literary competencies, being unable to read, write and calculate in daily life (UNESCO, 2012.

Literacy, beyond being a basic competency, is also a prerequisite to access to all forms and all levels of apprenticeship all along life, as well as a base enabling quality education for all.

Being deprived of basic literacy competencies is a factor that leads to being excluded from many aspects of existence, and it covers important dimensions of gender and poverty. Governments and lending institutions are often insufficiently concerned with illiteracy. In the same manner, less than 3% of the national education budget is devoted to literacy and adult education programmes.

Education and life-long training

Education and life-long training are key elements of a strong and reasoned strategy which have become a powerful weapon in a dynamic world obsessed by competitivity. The way we see our neighbours is also part of our worries when we are looking to be inspired by tools and policies that they develop for continuous qualitative and quantitative improvement, of our educational systems, that will lead to a social integration and cohesion of nations (Newgreen, 2002).

Education and higher education are fundamental elements. They allow each individual to build his life, not only on a private basis, but also professionally, and also to contribute to the economic, political, and social aspects of the country in which they live.

To be effective, higher education demands, as a fundamental element, time, a certain slow pace, stability, tranquillity and even a minimum of comfort. Education is one of the most important levers in development. It is also, one of the most efficient mechanisms to guarantee peace and stability of a country. "We live in a rapidly evolving world, increasingly interdependent, in which knowledge and innovation are major development factors ".[3]
Stakeholders in the general environment of higher education

According to Burridge et al, education and higher education are as important as water to ensure life. In light of our research, we have noticed that all the economic, political, and social development of a country depends in large part to education that will impact the general environment of that country, and thus of the entire region. Obviously, education takes its roots at primary school, but we have limited our research to higher education.

In the framework of our research, we have identified certain stakeholders such as the citizens who are directly impacted by war. A well-educated society, capable of distinguishing good from bad, will attempt to avoid certain conflicts so as to live in peace. The Afghan population suffers from a lack of education and this opens the possibility for certain rebel groups to convince young men to undertake acts that are contrary to peace.

Education is one of the important factors in the social and economic development of a country. All the actors of social and economic life, who are stakeholders, suffer the consequences of the absence of penetration of higher education, at best a very low penetration, as outlined by several reports, such as those of the World Bank, UNESCO, and what we also observe in our empirical experience.

All the stakeholders, in the private and public sectors, feel the low use or the near-absence of technological development, which, however, is an absolute need today so as to avoid an important delay in productivity and thus, competitivity. The different educational levels feel the absence of means to train students in the use of basic technology. We have not identified a theory which outlines the fact that societies in developing countries must remain unchanged."In the competitive and dynamic environment of the modern economies of knowledge, the educational policies occupy a central place and, if needed, can fulfil the functions that are normally traditionally part of investment such as policies of social protection".[4]
The emergence of the notion of 'Life competencies'
" The four pillars of a quality education as defined by UNESCO (2000) allows to put the basis of a strategy that could assist to raise this challenge. Unfortunately, this is not the case in Afghanistan and in many developing countries.

Learning to know : education must assist students to acquire the instruments of knowledge, in other words, the necessary tools of communication and oral expression, reading, arithmetic and the art of problem resolution, to possess both a solid general culture and the deep knowledge of a few fields, to understand what are the rights and responsibilities and, above all, to learn to learn.

Learning to do : education must assist students to acquire the know-how and the social and psychological competencies that will allow them to make informed decisions in diverse situations, to manage social relations and relations at work, to access local and global markets, use technological tools, satisfy fundamental needs and improve quality of their life and the life of others.

Learning to be: education must contribute to the flourishing of individual personality and allow them to act with more autonomy, of judgement, of critical thought and of personal responsibility. It must develop all the aspects of a person's potential such as, for instance, memory, reasoning, esthetical values, spiritual values, physical capabilities and the art of communication. It must encourage a healthy lifestyle, the liking of sports, of leisure, of the appreciation of one's own culture, the respect of ethical and moral code, the art of making oneself valuable and of defending oneself, and the capacity of rebounding."

Learning to live together: education must reinforce the know-how at students and the aptitudes likely to help them to accept mutual interdependence".[5]
Result:
According to the recommendations of the Organisation of the United Nations (UN), the international responsibility of governments and political leaders regarding the exercise of the right to education is to find a rapid and lasting solution to this challenge so as to better integrate the international community which check the effective exercise of the right enumerated which check, on the one hand, the application and the conformity with the "United Nations Pact relating to economic social and cultural rights" and on the other "the United Nations Pact relating to civil and political rights.""One can state that facing the uncertain future and the multiple challenges that post-conflict States experience that have led to irreversible, and often permanently damaging, consequences, education must bring a final advantage to re-establish, through freedom and social justice, the conditions of preventive and balanced management of conflicts. This allows it to progress, while respecting the conditions of sustainable development, towards the expected peace ideals. "[6]

" The knowledge generated by the economy of education may thus assist the governments to optimize their policies through better informed choice, thus contributing the attainment of the objective of a sustained and equitable growth that mobilises all the citizens."[7]

According to UNESCO's Education Strategy 2014-2021, the political leaders must study to better exploit the potential of information technologies and communication (TIC) in education. The presence of sustainable infrastructure and financing issues, of the content of quality-insurance, represent, in this field, key issues, just like the question of available means to develop and put in place pluri-dimensional policies in matters of online security and ethics.

Education to citizenship allows to acquire new knowledge that will directly impact the economic, political and social life of the country. "The first function of education is to transmit an inheritance and to teach the ethical principles and the framework of law (national and international) that determines communal living. However, society today more than ever, faces rapid changes and challenges in embedded in complex global challenges. These challenges require societal changes to which a citizen should be able to participate. However, transmission and education are insufficient on their own: the education for citizenship must allow the exercise of new competencies: to enter into complexity, to manage uncertainty, to position oneself, to imagine new solutions and to participate in their realization. "[8]

The general experience of life and the ordinary unfolding of things show that when citizens who live and work in a given society are very well educated, there are less conflicts, for they are able to resolve their problems by discussion, dialogue, and common understanding. The example of countries in which social dialogue is the main governance vector, such as Switzerland, Norway, Sweden, etc, is more than welcome.

A well-educated society can only be a democratic society because it constantly counts on the capacity and the behaviour of its citizens; and each citizen feels important for his country.

If we take the case of Afghanistan today, it is a rich country with considerable natural resources, but the country finds itself in extreme poverty. Our analysis brings two explanations for this situation: the poverty of knowledge, first of all, that does not allow citizens to contribute to the development of the country and to correctly use their competencies and their rights; the poverty of the leadership, on one hand, that concentrate themselves exclusively on the acquisition of power instead of concentrating on the best manner to help the population. As a backdrop, one can see a situation in which the political leaders take advantage of the naivety and low educational level of their fellow citizens to stay in power and to profit from their advantages.

The conclusions of our research shows that it is impossible to develop a country without prioritising education. To illustrate our working methodology, we have developed a competency matrix to helps Afghanistan become a stable state by developing a distance learning system.

Matrix of the competencies of a citizen

Competencies Criteria Situation Tools Evaluation

Conclusion
We have noted that it is very difficult, and even impossible to respect the citizenship norms or the establishment of democracy or the respect of human rights in a country without putting the accent on the competencies of active and understanding citizens. We have observed that in many countries, there are conflicts between politicians (points of view on political ideology), but they manage to discuss, to negotiate and to obtain power through democratic rights, for they are citizens. The lack of reflection of citizens in the choice of their leaders and their policy in developing countries is the source of numerous conflicts, including civil wars. Hence the importance of insisting on the apprenticeship of citizenship, which allows populations to be in charge of their destiny by actively participating in the life of the nation. This is why education must prioritise the development of the citizen's competencies, such as the knowledge of oneself, of its importance and its values; the knowledge of the one's rights and those of others; the ability to express oneself; the knowledge of one's power; equality and freedom; the possibility of assuming one's responsibilities; the primacy of human rights; the understanding of the phenomena linked to globalization; the centrality of the family; the use of new technologies of information; the knowledge, know-how, social skills and life planning; empowerment and exemplarity.

Each of these elements include, criteria, situations, tools and parameters to evaluate the citizen's competency matrix which must serve as a learning tool of citizenship.

For a country to be able to develop economically, politically and socially, the political leaders must give priority above all else to an action plan on the competencies of citizens. This contribution will make it easier for the present and future leaders. If that is not the case, the government will transmit poverty from generation to generation.

[1] Education à la citoyenneté mondiale : https://www.education21.ch/fr/edd/approches/education-a-la-citoyennete-mondiale

[2] http://www.globaleducation.ch/globallearning_fr/pages/BA/BA_Re.php

[3] Stratégie de l'UNESCO : L'éducation 2014-2021.

[4] http://www.eenee.de/fr/eeneeHome/Economics-of-Education.html

[5] Colloque international Education, violences, conflits et perspectives de paix en Afrique, Yaoundé, 6 au 10 mars 2006,

Milène Trabelsi et Jean-Luc Dubois

[6] Colloque international " ducation, violences, conflits et perspectives de paix en Afrique, Yaoundé, 6 au 10 mars 2006,

Milène Trabelsi et Jean-Luc Dubois

[7] http://www.eenee.de/fr/eeneeHome/Economics-of-Education.html

[8] Charly Maurer, L'éducation à la citoyenneté, Fondation Éducation et Développement, 2008, 4

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The Schwab Foundation for Social Entrepreneurship today announced 23 awardees for social innovation in 2020.

From building hospitals in rural India, empowering Black-communities in Brazil, providing financial resources to last-mile communities in Ghana, harnessing 4IR technology to promote equity in education in South Africa, raising over 100 million USD for lower income families in the USA, to breaking the glass ceiling in the public sector in Spain, the 2020 Social Innovators of the Year includes a list of outstanding founders and chief executive officers, multinational and regional business leaders, government leaders and recognized experts.

This ecosystem of change-makers is being recognised for driving significant social and environmental impact in service of vulnerable and excluded communities and have been well placed to respond to the needs of those disproportionately affected by the COVID pandemic.

The awardees were selected by Schwab Foundation board members in recognition of their innovative approach and potential for global impact. Some of these Board members include Helle Thorning-Schmidt, Prime Minister of Denmark (2011-2015), and social innovation expert Johanna Mair, Professor of Organization, Strategy and Leadership at the Hertie School of Governance in Germany, and H.M. Queen Mathilde of Belgium (Honorary Board Member).

"The Schwab Foundation Social Innovators stand for trust, truth and service. They truly devote their lives through innovative actions to improve livelihoods," said Hilde Schwab, Co-Founder and Chairperson of the Schwab Foundation for Social Entrepreneurship. "The Social Innovators of the Year 2020 represent a new ecosystem of leaders who are driving change and shifting organizations and systems towards a more just, inclusive, sustainable future".

"The Schwab Foundation's Social Innovators of the Year 2020 are pioneering agents of change, re-setting the way our institutions operate. Their work is incredibly pertinent as we respond, recover and reset from the effects of the COVID-19 pandemic, that has disproportionately affected excluded and vulnerable populations", said François Bonnici, Head of the Schwab Foundation for Social Entrepreneurship.

The 2020 Schwab Foundation Awards are hosted in partnership with the Motsepe Foundation, founded on the philosophy of 'ubuntu', the African concept of giving and caring for your neighbour and other members of your community. "The 2020 Social Innovators of the Year prove that the complex work of reducing inequality and transforming society is possible by instilling human-centred innovation with principles of equity and justice into the levers of policy, finance, and research", said Precious Moloi-Motsepe, Co-Chair, Motsepe Foundation

Social innovators are needed more than ever, but face immense challenges to operate, serve and support communities during this crisis. Therefore, the Schwab Foundation and the World Economic Forum, launched the COVID Response Alliance for Social Entrepreneurs with the goal to aid social entrepreneurs during the crisis and its aftermath. The Alliance, which consists of over 60 global members, representing over 50,000 social entrepreneurs globally, launched an Action Agenda outlining ways to support social entrepreneurs as first responders to the COVID-19 crisis.
The 2020 awardees are: Social Entrepreneurs: Founders or chief executive officers who solve a social or environmental problem, with a focus on low-income, marginalized or vulnerable populations
Lindiwe Matlali, Founder and CEO, Africa Teen Geeks (South Africa). This organisation's AI-based learning platform for STEM subjects equalises equalizing access and quality of education for all students regardless of their socio-economic backgrounds, reaching over 100,000 students.

Daniel Asare-Kyei, Co-Founder and CEO, Esoko (Ghana). This company's pioneering agriculture technology is powering Africa's digital revolution, by providing critical services to millions of farmers and last mile communities.

Sooinn Lee, Enuma Inc, Co-Founder and CEO (USA).Enuma's Kitkit School and other products use technology and design to empower all children to learn early reading, writing, and math independently, regardless of initial abilities and access.

Dharsono Hartono, Co-Founder and CEO, PT Rimba Makmur (Indonesia). This company is saving one of the largest areas of peat swamp forests in Indonesia while offering local populations sustainable income sources.

Anushka Ratnayake, Founder and CEO, myAgro (Senegal). This award-winning organisation is creating village entrepreneurs in 60,000 farmers in West Africa. myAgro creating a unique mobile layaway platform that allows farmers to use their mobile phones to purchase seeds and fertilizer in small increments

Javier Goyeneche, Founder and President, Ecoalf (Spain). This company is revolutionising the fashion industry one plastic bottle at a time. EcoAlf has collected over 500 tonnes of waste from the bottom of the ocean and recycled over 200 million plastic bottles to make high-quality and 100% sustainable fashion products.

Shanti Raghavan, Co-founder and Managing Trustee, EnAble India and Dipesh Sutariya, Co-founder and CEO, EnAble India (India). EnAble India is building the Indian ecosystem of skilling, employment and entrepreneurship for persons with disabilities through technology innovations, breakthroughs in skill trainings, new workplace solutions and behaviour change tools, partnering with 725 companires, 200 BGOs and multiple universities.

Guilherme Brammer Jr, Founder and CEO, Boomera (Brazil). This revolutionary circular economy business brings together industry, academia and environmental agents to turn waste that is difficult to recycle into raw materials or new products.

Jesús Gerena, Chief Executive Officer, Family Independence Initiative (USA). This national centre for anti-poverty innovation offers results-based, community-driven solutions to reducing poverty raising over 100 million USD to help thousands of families in the United States during the COVID-19 crisis.

Azim Sabahat, Chief Executive Officer, Glocal Healthcare Systems (India). In a short time, this company established 12 hospitals, over 250 digital dispensaries and a Telemedicine network spanning 8 countries, delivering low cost healthcare using technology to over 1.5 Mn patients.

Adriana Barbosa, Chief Executive Officer, PretaHub (Brazil). This company empowers the social mobility of Brazil's Black population by promoting Black entrepreneurship, and addressing structural racism and gender disparities to promote entrepreneurship based on opportunities.

Ashif Shaikh, Founder & Director, Jan Sahas, (India). This revolutionary organisation has empowered millions of migrant workers in India by establishing and providing access to social security delivery system using a mobile app.
Corporate Social Intrapreneurs: Leaders within multinational or regional companies who drive the development of new products, initiatives, services or business models that address societal and environmental challenges
Prashant Mehra Vice-President, Social Inclusion, Mindtree (India). Prashant spearheaded technology platforms as a public good and capital asset that work at the grassroots level and address market inefficiencies reaching over 2 million people.

Corinne Bazina, General Manager, Danone Communities, Danone (France). Under Corinne Bazina's, Danone Communities supports 12 social businesses who develop sustainable models that address challenges such as malnutrition, access to water, and overall poverty reduction, across 15 countries and is directly reaching 6 million people every day.

Nicola Galombik, Executive Director, Inclusive and Sustainable Growth Catalyst Division, Yellowwoods Holding Sarl (South Africa). Under Galombik's leadership, this company reaches over 1 million direct beneficiaries, including economically marginalized children, public school students, young work-seekers, and inclusive suppliers in the Yellowwoods business value chains.

Hadi Wibowo,President Director, Bank BTPN Syariah. This is the only bank in Indonesia that focuses on serving productive underprivileged families, also known as the "unbankable" for having neither financial records nor legal documentation. His prior experience in the parent company, Bank BTPN, includes leading Branchless Banking, a financial inclusion initiative. He has reached over 7 million people throughout his work with the unbanked communities.
Social Innovation Thought Leaders: Recognized experts and champions shaping the evolution of social innovation
Jaff Shen Dongshu, Chief Executive Officer, Leping Social Entrepreneur Foundation (People's Republic of China). Jaff transformed and strengthened the social innovation space in China, partnering with global, domestic, business, academic and social sector partners.

Tse Ka Kui (KK), Co-Founder and Chair, Education for Good CIC Ltd. (Hong Kong SAR). KK is at the helm of many initiatives, projects and partnerships that have helped influence the field of social innovation in Hong Kong, and even taught the first course on social entrepreneurship at Hong Kong University.

Ndidi O. Nwuneli, Co-Founder Sahel Consulting Agriculture & Nutrition Ltd. & AACE Foods, and Founder of LEAP Africa and Nourishing Africa (Nigeria). Ndidi's impact on agriculture, nutrition, youth development, and philanthropy sectors across West Africa has been significant given her role in shaping policy, launching ecosystem solutions, and training the next generation of social innovators. Her research and books on scaling social innovation, agriculture and food entrepreneurship, ethics, governance, and succession are widely utilized by entrepreneurs in the region.

Cathy Clark, Faculty Director, CASE (The Center for the Advancement of Social Entrepreneurship), Duke University (USA). Cathy has helped to define and build impact investing and social entrepreneurship for over 30 years. She is a serial "intrapreneur", collaborative partner and pioneering influencer.
Public Social Intrapreneurs: Government leaders who harness the power of social innovation social entrepreneurship to create public good through policy, regulation or public initiatives
Ada Colau i Ballano, Mayor of Barcelona (Spain). Ballano is the first woman to hold the office of the Mayor of Barcelona, as part of the citizen municipalist platform, Barcelona En Comú. Colau was one of the founding members and spokespeople of the Plataforma de Afectados por la Hipoteca (Platform for People Affected by Mortgages).

Cynthia McCaffrey, UNICEF Representative to China (People's Republic of China). Under her leadership, UNICEF Global Innovation has reached millions of at-risk children and youth around the world.

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Humanity in the age of Covid-19 Pandemic - Modern Diplomacy

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"We've got to be judged by how we do in times of crisis" - Johnnie Cochran Coronavirus pandemic has turned the world upside down. It is causing widespread concern, fear and has had a deep impact on the way we perceive our world -in short it has trapped every spectrum of our lives.

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The 1st things is about Building Lives from the Ruins: Values, Human Economies and Social Connections in the Middle of a Pandemic. It is explained to look up the value that we as people can get form this pandemic. Those value are connected to one another and make us learn about everything. The first is about willingness to learn and hope. In the current situation we are so surprised and confused because it is the first time to our generation. Therefore we must learn fastly and effectively about what is happening right now, how to overcome it and evaluate it after we done in this current pandemic situation. Hope is also important to have because in uncertain times like now we must have hope. We need to have faith that there are still future for us, and people around us.

Other than that, the next value is Humanity Economy or Ekonomi Kemanusiaan. The section of economy in all around the world are affected or even collapse because of this urgent situation. As the Mr. Imam Ardhianto, Ph.D quote from Hart, 2008 “We can call human economics when we agree to place humans with thoughts, actions, and social relations between humans as the main focus of economic activity”. The interesting about this value is because we used “Humanity/Kemanusiaan” instead of just “Human/Manusia”, that is caused of this economy is not only focused on a person or just a group of people but also a lot of people or even every people. Because in this case, economy not only as a tools for organize the commodity but also as ‘Pertalian Sosial’. And related with the previous topic the Pertalian sosial is the next value. The Social Relations in the Middle of a Pandemic Crisis, Solidarity in Society or Pertalian Sosial di Tengah Krisis Pandemi, Solidaritas dalam Masyarakat is reflected by our activities during this pandemic, for example is gardening. With gardening we show that we are not only just care for people to be attentive to other God’s creature, which is plant. We are also realized that even the Earth need a break from our highly polluting activities. So, from these all we can learn to look at the silver lining from every situation. because even the worst situation still have things to make us learn and fix ourselves to become better in the future.

After that, 2nd topic is about Eschatology as Cultural Criticism or Eskatologi Sebagai Kritik Kebudayaan. From this current situation who are very sudden, successive, and traumatic for everyone, create various perceptions among humans. One of them is Eschatology or the Ending. This current situation already rob many people’s lives, came from human carelessness as well as from nature. And from this pandemic situation we can reflect that we need a special benchmark where we can find out and call it an emergency. We also need to looked up how to make a create a form of collective salvation. Because it is not only about how many people can survived but also about how our live will go after survived.

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Koentjaraningrat Memorial Lectures XVII/2020: Menerawang Peradaban dan Kemanusiaan Pasca Pandemi Covid-19

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A Post-Pandemic World is Unlikely to Focus on Meeting Need Over Human Greed

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How often has it been said that 'the world will never be the same again after the COVID-19 pandemic'? If so, the question is, how might it change? Might it not change much at all? The questions have given rise to speculative debate, with optimists and pessimists offering their predictions.

On what grounds do the optimists look to a future in which social justice, environmental sustainability, and reduced inequality are prioritised?

First, it is argued that the pandemic has exposed neoliberalism's failure to provide an adequate response to the twin health and economic crises. During this pandemic governments pursuing neoliberal policies have departed from norms, making interventions in the economy and healthcare in order to limit the dire human and economic consequences of COVID-19. This, say the optimists, is a lesson for the future - the market shown to be an inadequate mechanism for tackling the most fundamental problems facing humankind.

Second, the pandemic has highlighted the need for greater international cooperation in addressing global crises. The optimists say that the pandemic has revealed the necessity for a global response, and that in the future such a response should extend to address other crises, particularly climate change and inequality.

Third, the pandemic has starkly exposed the failures of elected right-wing governments to tackle the pandemic - the US, UK and Brazil being the most obvious examples. Opinion polls have shown the approval ratings of these governments to be falling significantly. Surely, therefore, voters will punish them at the polls and opt for alternatives with social democratic inclinations?

The overall optimist view has been stated pithily by one analyst - there can be no return to normality after the pandemic, because normality has long been the problem. Before the pandemic Nobel laureate in economics Joseph Stiglitz offered a sharp assessment of what is wrong, pointing to three major crises in the world: inequality, climate change, and the crisis of democracy. The latter crisis, he argued, is that democracies are not tackling the other two crises. The optimists hope the pandemic will force a more concerted attempt to address these global challenges.

The pessimists, on the other hand, hold out little hope for a more progressive, internationalist, post-pandemic future.

First, they see corporate power being little diminished. They recall how optimists believed that the 2008-2009 financial crisis would bring fundamental change in its wake, but in the event the neoliberal order survived. Surely, say the pessimists, the same will happen again?

The continuing power of the market is shown up in two recent, telling US economic indicators, which viewed together seem utterly bizarre. In April the US stock market recorded its biggest monthly gains since 1987. In the same month US unemployment rose by over 20 million - the largest monthly rise since the 1930s. It is estimated that during the months of the pandemic the wealth of US billionaires has grown by a staggering $565 billion, while the total number of unemployed in the country rose above 42 million during the same period - bearing out French economist Thomas Piketty 's view that the surest means of accumulating ever greater wealth is to possess wealth in the first place. If this trend can occur during the height of the pandemic is it not likely to continue in its aftermath? The free market is geared to profit-making, not to confronting human tragedy.

Read more: Coronavirus: what are the chances we'll change our behaviour in the aftermath?

Second, pessimists foresee the continuing rise of right-wing, populist nationalism in more parts of the world, as currently evident in countries such as the US, Brazil and India - a trend characterised by xenophobia, racism, and the scapegoating of those deemed responsible for the pandemic.

Third, with the rise of nationalism will come anti-internationalism. Trump is showing the way with his scorn for international organisations like the World Health Organisation. Some observers fear what is being called 'vaccine nationalism' - the country that first develops an effective COVID-19 vaccine denying access to it for perceived enemies or rivals.

Which is more likely?

Which is the more likely: the optimistic or the pessimistic scenario? Any firm prediction is clearly impossible. There are variables to be considered, the chief one being the length of time it takes to bring COVID-19 under control. The longer it takes, the more far-reaching the economic devastation.

The overall death count will not itself be a major driver of change. An underlying, callous ageism may give rise to the view, not openly articulated of course, that the vast majority of those who have died have been the aged and infirm, doomed to die anyway in the near future. The loss of this cohort would have a minimal economic impact - in cold, materialistic terms such people are expendable. This kind of thinking is probably already guiding Trump's cavalier approach to the pandemic.

A full-blown economic depression, however, would have far-reaching consequences, bringing massive unemployment and social discontent, bankruptcy, and heavy government indebtedness. In such a context the predictions of the optimists and the pessimists become possible - a government response along the lines of Roosevelt's New Deal, or a slide into fascism? Maybe one or the other in different parts of the world? Or perhaps neither? Will there be austerity programmes, with cutbacks in social security prioritised? Might there be a progressive approach, with heavy taxes on wealth and a clampdown on tax havens, as recommended by the likes of Stiglitz and Piketty? Will countries wholly prioritise their own recoveries, neglecting the plight of poor countries?

The likelihood is that there will be a drive on the part of political and economic power-holders to return to normality. While they largely succeeded following the 2008-2009 financial crisis, it will be more difficult to do so in the post-pandemic world. Welfare cutbacks are harder to implement in a context of widespread poverty. At the same time, corporations, backed by media allies, will surely resist tax increases for big business and wealthy individuals. While such increases may become unavoidable if the pandemic is not soon brought under control, one should expect austerity measures to take precedence, placing the greatest burden on the poor and working-class during the recovery period.

Read more: What will the world be like after coronavirus? Four possible futures

The pandemic has given rise to a polarisation in public opinion in many parts of the world, especially in the US, where a vocal right-wing minority resents lockdown measures that restrict their 'freedoms' (including their freedom to infect others), while also showing themselves to be receptive to conspiracy theories, disinformation, and anti-scientific ideas. At the other pole are those who adopt a humanist perspective and bow to science.

This polarisation will likely continue in the post-pandemic world. Online media will persist in feeding nationalist, populist sentiment with ideas and disinformation directed against targeted scapegoats, including foreigners, immigrants, racial and religious 'others', and liberal elites. At the other pole, progressive opinion will continue to push for policies and practices that make for a more sustainable, egalitarian future.

Which pole is likely to prevail? Outcomes will likely vary in different parts of the world, but it is quite probable that for the most part neither will predominate. Expect the centre-right (as embodied in a figure like Joe Biden) to prevail. It is hard to envisage fascist regimes emerging as in the 1930s. Nor is there enough high-level support for a progressive agenda. Democratically elected governments tend to think short-term, afraid to bear the economic disruption accompanying a radical socio-economic and environmental transformation - costs that could endanger a ruling party's electoral prospects.

The eventual outcome will depend on the extent to which the pandemic makes 'business as usual' an impossible eventuality. Be sure, though, that political and economic power-holders will strive for just such a return to pre-pandemic 'normality'. The prospect of a political economy geared towards meeting human need, rather than feeding human greed, looks to be as remote as ever.

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A post-pandemic world is unlikely to focus on meeting need over human greed

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How often has it been said that 'the world will never be the same again after the COVID-19 pandemic'? If so, the question is, how might it change? Might it not change much at all? The questions have given rise to speculative debate, with optimists and pessimists offering their predictions.

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What Comes after the Pandemic?: Predicting the World to Come

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It was no surprise that the covid-19 pandemic catalysed major controversy surrounding the future of the modern world, and the institutions and systems underpinning the international order. The covid-19 pandemic is unprecedented, at least in terms of individual and community awareness. While historically more severe and virulent pandemics have been recorded, such as the Black Death of the mid-14th century and the Spanish Flu of 1918-192, covid-19 is the first farreaching pandemic to occur in modern times. In stark contrast to past pandemics, communication is fast and instantaneous, while citizens' expectations from their governments are significantly higher than ever before. Within weeks of the spread of the covid-19 pandemic outside of China, tens of millions of people began to experience the spread of the viral outbreak, with its high human and socio-economic impact felt in real time around the world.

By April 10th, the pandemic had infected more than 1.5 million people (with many more still undetected and therefore not included in official numbers). At present, well over 100,000 have succumbed to the virus, with life as we know it disrupted in a way beyond the disruptions of wars. While the northern hemisphere seems to be the most affected, more than 200 countries have reported cases. At least one third of these countries, as of the first half of March, have declared a complete or near total lockdown on social and economic activity, in addition to enforcing strict social distancing measures in hope of containing the pandemic. Major cities across the world, from Istanbul, to London, to Paris, to New York, once teeming with life, have since turned into silent, desolate cities mired in fear, worry, and uncertainty.

In recent weeks political scientists, historians, philosophers, and international relations experts have posited critical questions: what world will be born out of the pandemic? Will the world, and international order, see change for the better? Or will humanity return to what once constituted the norm after fears of the pandemic come to an end? Moreover, how and to what extent can the pandemic reshape state institutions, the nation's social contract, and its relations with others? What economic pattern can the pandemic establish? There can be no doubt that the global pandemic is dragging the world into a heavy economic recession. What is the fate of globalization which was rapidly manifested since the 1990s? Isn't the pandemic itself a tragic witness to the unity of the world and the equality of its peoples?

These are some of the major contentions of our time, eliciting tireless debate around the post-covid-19 world, which will be duly addressed in the coming segments. Before tackling these issues however, it is necessary to examine the known and what remains unknown regarding the pandemic's trends, and to further explore the linkages between the pandemic and the world, its countries and their populations.

Coronavirus and the world: We're not in this together, or even equally

To date, the world has yet to learn everything there is to know about past pandemic viruses. The virus that caused the Spanish influenza remains under study today, more than 100 years after it brought about one of the deadliest pandemics known to humanity. However, science has been able to provide answers with a high degree of certainty to questions surrounding modern pandemics. One of the challenges posed by the novel Coronavirus is that some of the fundamental questions pertaining to it are yet to be answered with any degree of confidence.

For instance, it's confirmed that China witnessed the first coronavirus infection in mid-November 2019 (and not in late December, as China previously announced). But identifying an infected case and isolating the virus by no means indicates that the virus was not previously transmitted between humans, possibly for months, maybe even asymptomatically. So when did the virus first make the leap from animal to human, and when did it mutate the ability for human-to-human transmission? The answer to this question may provide some data regarding the pool of persons who already acquired the virus, and developed immunity to it. This is particularly the case after a significant sample tested in Iceland and Germany indicated a sizable number of subjects tested already had immunity to the virus, without showing known symptoms.

Another significant question concerns whether covid-19, like other common influenza viruses (which cause a cold or flu), is affected by rising temperatures and daylight hours during the spring and summer months. If the answer is yes then covid-19 should also be seasonal, meaning that its spread accelerates in the winter, and decreases in summer. To that end, the relevant question becomes, to what extent can societies hit by the pandemic gain sufficient immunity before the coming winter season? Moreover, does this mean that the intensity of the pandemic will find a new epicentre in the southern hemisphere, where the temperatures will decline in coming months? Can immunity last for months, or at least a year, as with other influenza viruses? Yet another question of importance is whether virologists and vaccine researchers will soon end up identifying the most suitable drug to treat covid-19, at least in terms of mitigating its symptoms. To what extent have efforts been made to reach a vaccine to prevent infection, and can there really be an effective vaccine ready by next spring? Ultimately, as with any other viral pandemic, it cannot be contained without the development of effective herd immunity among most populations. This barrier does not evolve without the spread of disease among the majority of people, thereby acquiring immune survivors, or realizing a vaccine that can build immunity without exposure to risk of disease.

These, perhaps, sum up the most prominent questions relevant to predicting the time it will take for this pandemic to make its way through the world, the virulence of the disease, and the right measures to deal with the pandemic in different countries. But until science answers these questions, we can assume that the covid-19 virus, which has become a global pandemic since the end of January, will continue to plague human societies for at least several months to come.

This pandemic, then, represents a global crisis of nature, and will not exclude any state or society. But as voices rise that humanity is in this crisis together, and that covid-19 acts without discrimination between human societies, reality seems different altogether.

There are countries that have already declared massive spending budgets to support their health institutions, to provide care for their labour forces who lost their jobs due to the pandemic, and to rescue companies, factories, and services that have been affected by a total or partial shutdown. Even within western countries that have been severely affected by the pandemic, the disease appears to be more lethal to the working classes, the poor, and the minorities than to the elites and upper classes. Meanwhile, there are countries that do not have effective health institutions in place, in any form, and cannot adopt high-spending policies, not even at much lower levels than affluent countries. Few of the capable countries, only a few, took the initiative to support the poor countries.

In truth, the most notorious pandemics of the past furthered isolationism in its ugliest forms. Most of the world's producers of tools and health and medical materials, including the United States, a primary producer, have had to halt exports without governmental permission. In some cases, freight trucks en route to another country were actually seized by another country. With the exception of some of the aid given by China and Turkey to a number of countries, there is no evidence that wealthy countries are providing the necessary aid to impoverished countries. Even within the European Union, the world's most effective regional organization, the countries most affected by the pandemic such as Italy and Spain complain of the absence of solidarity among EU states. Meanwhile, criticism is mounting from north European countries of their southern partners' weakening the latter's financial structure, not to mention indications of their inability to counter the economic effects of the pandemic.

The Ethiopian Prime Minister delivered remarks on April 5 2020, emphasizing his government's refusal to adopt a lockdown policy. This is stark evidence of the contrast between different countries around the world and their ability to cope with the pandemic. Abiy Ahmed said the majority of his country's workers depend on their work and daily income to survive, "and lockdown means saving them from the Coronavirus, only to die of hunger."

The global economic recession is an indicator of the fate of nations and different countries in a post-pandemic world.

A Great Depression and the Decline of Neoliberalism

On March 20, Larry Elliott, the Guardian's Economic Editor, was one of the first to anticipate a sharp contraction in the global economy due to the pandemic. In only a few weeks, international and private financial institutions, including the International Monetary Fund and the World Bank confirmed that the global economy had already entered a phase of economic downturn, and that the worsening of the situation could lead to a crisis well beyond the 2008/2009 financial meltdown, and perhaps even the depression of the 1930's Unlike the financial crises of 1929, 1987, 1998, and 2009, the deterioration of the global economy this time is not unique to any specific region of the world, nor is it localized to a specific economic/financial sector. Deterioration, this time, is truly global in nature, and will affect all major, mid-sized, and small economies. As long as no one can predict the pandemic's trajectory or its containment, its impact on individual countries will continue to be up for debate. Some assert that countries such as China, have succeeded in containing the pandemic early on, and are on their way to regaining pre- pandemic productivity rates. And that Sweden and countries of the southern hemisphere that avoided the total or partial lockdown will be less affected by the economic crisis. These calculations however, are probably inaccurate.

The problem at hand is that the pandemic has affected the world's economic process in all its stages: production, distribution and consumption. The growing complexity of the distribution and supply chain network, which constitutes the lifeblood of the global economy, makes its structure much more fragile. After the end of the Cold War, major powers resorted to this complexity as a motive for interdependence among States, and as an effective means to prevent war, so long as vast sectors of goods and products are based on materials and parts manufactured in different states, as opposed to one State. But, the more complex an economic system is, the more difficult it becomes to fix or salvage, in the event that it comes to a halt or weakens. With tensions rampant among major economies, the reparation process is expected to be difficult.

In general, with the exception of medical, health and food industries, resuming productivity in a country does not amount to much, as long as the means of transport and distribution are not operational, and consumers are reluctant to spend. What exacerbates economic deterioration is that the pandemic has caused an unprecedented decline in the service sector; from tourism and air transport, to financial transactions, to the limited use of cafes and restaurants.

In general, with the exception of medical, health and food industries, resuming productivity in a country does not amount to much, as long as the means of transport and distribution are not operational, and consumers are reluctant to spend. What exacerbates economic deterioration is that the pandemic has caused an unprecedented decline in the service sector; from tourism and air transport, to financial transactions, to the limited use of cafes and restaurants.

Therefore, it was unsurprising that warnings of the economic crisis and reactions by major economies would lead to another controversy over the fate of neoliberal economic policies, which proliferated significantly since the 1980s to become a cornerstone of the global economic framework. The neoliberal model was born from a group of economists, politicians, historians, and philosophers who met regularly since the beginning of the Cold War, thinking about ways to confront the communist threat. However it wasn't adopted until countries like the United States, under the Reagan administration, the United Kingdom under the Thatcher government, Pinochet in Chile, and Ozel in Turkey, implemented neoliberal policies. This ultimately led to the rise of free-market policies, a decline in the role of the state, and reduction in public spending, manifesting a new tangible reality in the international order. The collapse of the Soviet Union and the Communist bloc in the late 1980s and early 1990s gave the neoliberal model more global appeal, making it the new orthodox economic policy of choice.

In truth, neoliberalism's dominance over economic policy making did not go on for long, particularly in the countries that first promoted it. During the 2008 financial meltdown, Gordon Brown's government in Britain confronted the crisis with a new spending package and steps to nationalize troubled institutions, by returning to borrowing policies, citing what was then known as New Keynesian economics. To help the US economy out of its recession, the Obama administration also adopted a policy of quantitative easing (printing more notes) alongside the implementation of large spending programs to reform the infrastructure across the US. Erdogan's last government did the same, as did Davutoglu's in Turkey. Chile, on the other hand, has abandoned neoliberal patterns since the late 1990's financial crisis.

However, the changes in economic policies were not maintained nor did they become a global phenomenon. Conservative governments in Britain have returned to neoliberalism since 2010, while Turkey cut public spending after pressure on the Turkish lira in 2018. For the moment, it is a given that promises of spending and massive financial support, announced by Britain, the United States, Germany, and a number of other Western and Asian countries, and to a lesser extent, Turkey, are raising critical questions about the fate of the neoliberal economy.

During these months of crisis, people placed their confidence in the state to protect them from grave danger. In most countries that have adopted the neoliberal model, there are growing indications that governments will no longer be overly concerned with the rise of public debt, rising inflation, or budget deficits. The expectation that neoliberal dominance will be reduced is reinforced by the blatant overextension of public services, and health services in particular, especially in major Western States, due to the steady reduction of public spending over decades.

The problem, of course, is that there are clear differences in capabilities and methods of dealing with the economic crisis between different countries. States with large financial reserves, internationally attractive currencies, or dynamic economic structures, such as the United States, Britain, Euro zone countries, China, Japan, Arab rentier states, and Turkey, can better bear the burden of large government spending packages to cope with the consequences of the pandemic. Furthermore, they can afford to advance the economic process during and after its decline, possibly through the adoption of quantitative easing measures. But other countries already in debt, or with fragile economic structures, such as Egypt, Lebanon, most Maghreb countries, and many sub-Saharan African countries, may find it difficult to move toward further borrowing, or printing more currency to meet rising inflation rates.

The biggest contention for the second group of countries is that the debate over the fate of the neoliberal economy is almost entirely absent from the political and academic arena. This is largely because the business class in these countries has become a main partner in the regime, or because these countries do not have the requisite intellectual and political freedom to initiate a debate on fundamental changes to the prevailing model. In the countries of this disenfranchised group, the economic crisis will certainly have a greater impact and take a longer time.

The Utopia of Globalization

From its conception, the idea of globalization was linked to the neoliberal economic model, first born in America and Britain. The term actually originates from English, while other European languages had to create a new word to translate it. As with the neoliberal economy, the idea of globalization became popular after the West's victory in the Cold War and the collapse of the Soviet Union in the 1990s. It was reinforced by the claims of the end of history and the resolution of the conflict in favour of Western liberalism, democracy and individual freedom.

Globalization, which has always been a more ambiguous concept, has essentially revolved around the free movement of individuals, money, goods and ideas, and of the steady bias of human societies in favour of Western culture and arts. But these promises have not been kept regularly or permanently, even by countries that promoted the idea of globalization and established their mantras. This has led to mounting doubts whether the role of globalization was in effect to assert the control of the Western Atlantic Bloc over the fate of the human community; both materially, culturally and spiritually.

With the spread of the pandemic, predictions about the end of globalization were made. Most countries have closed their borders, placed restrictions on the movement of people and goods, enacted relatively restrictive legislations, adopted different policies to cope with the pandemic, and implemented laws to contain the emergence and spread of the virus. Countries are levelling accusations of responsibility for the start and spread of the virus against each other. For now, only the virus has the freedom to move freely, transcend borders, laws and regulations. As per the experience of major crises before, it is expected that the end of the pandemic or its decline will not necessarily mean the end of all emergency measures that have been imposed. Therefore, the world must now witness the end of Utopia, and by extension the globalization and promises it once preached.

However, the problem at the heart of the globalization debate is that it does not distinguish between two basic levels. The first pertains to the tools and means that work on, and continue to work on, accelerating transfer, communication and rates movement, whether for humans, transactions, texts or art. Second, is the idea at its core of one universal hegemonic perception of all human societies, regardless of their traditions, values, and beliefs.

On the first level, there is no indication, with or without the pandemic, that humanity will abandon the rapid air, land and sea transport that has evolved steadily since the steam machine entered the transport sector in the mid-nineteenth century. The world will not give up the Internet, the smartphone, Banking applications, or even Amazon, the most prominent symbol of commercial globalization. A country cannot ban a book, given that it takes only minutes to download the book online. It cannot censor the news, as long as the news, whether correct or fake, is transmitted on Facebook and Twitter with the lowest possible restrictions.

On the second level, internal contradictions of globalization have been clear since its inception. Most countries in the world, including major economies, welcomed the free movement of money and investments, but refused to accept the free movement of people. Even the EU, which was the most attractive expression of the ideas of free movement, soon faced significant domestic reactions to labour migration between countries, which came to a head when Britain voted to leave the EU after a contentious referendum in 2016. Once Trump's administration assumed the reins of the White House, it began a series of actions to abandon or reconsider the membership of regional free-trade organizations, previous trade rules with China, and Europe, and to impose stricter immigration restrictions on the US.

It may be that the pandemic will result in more cracks in the idea of globalization while the authority, interest and values of the nation-state are being reasserted: a trend that has been emerging for years prior to the pandemic.

The ties binding the State and its people

The concept of state sovereignty was born with Westphalia in 1648; but it was only in the second half of the eighteenth century that the state began to manifest as a central institution of control. The nineteenth and twentieth centuries witnessed the maturation of the state as an institution, and its transformation into the fundamental block of the international order, gradually growing from a means to magnify power and capability, into an objective in its own right, and in some cases into a very powerful secular God.

In constitutional democracies with solid legal structures, legislation was used to strengthen the coercive, regulatory, and supervisory capacities of the state. In dictatorial states, the law was by no means needed to achieve the same goals.

Moreover, there is nothing like a period of crisis, war or threat, whether real or imagined, that presents a state with an opportunity to reaffirm control, given the dwindling of society's resistance to the growth and rise of the state in such times. Over the past century, the world has experienced something of the controversial relationship between the state's level of power and control, on the one hand, and between times of crisis, war, and risk, on the other hand, when the state becomes a refuge for people who aspire to its protection.

The first duty of a state is to protect its people from danger. During times of crisis however, it is customary for the state, often by popular consent and acceptance, to acquire exceptional powers. Historical experience however reveals that after crisis, war, and risk comes to an end, states do not usually relinquish all these powers; but rather retain some of it. Thus, the institution of the state emerges from crisis periods as altogether more powerful and controlling. Its people are therefore increasingly dependent on them and aware of their protective capabilities in future times of crisis, war and threats.

There is no doubt that some of the powers acquired by the states to deal with the covid-19 pandemic will be abandoned after the end of the crisis. But it is also a certainty that they will not be completely abandoned. Most of the control and authority acquired by the state during the years of the so-called 'war on terror', especially in areas of transportation, travel, education and the use of modern technology, remain in effect today.

However, the pandemic provides another opportunity to reaffirm the role of the state, with its exclusive national dimension on the international stage. In very intriguing words, the former German foreign minister, Social and Democratic Socialist Sigmar Gabriel said: "For thirty years we have been working to downsize the state," he said, noting that future generations will not be so naïve. The truth is that the pandemic has brought contradictory connotations to the relationship between countries. On the one hand, the pandemic has revealed that no single country, however powerful and capable, can cope with a crisis of a global nature, including crises caused by pandemics, climate change and the global economy's slowdown. On the other hand, the pandemic increases the nation state's tendency for conflict, and boosts its impetus to take part in immoral and inhumane competitions, often to obtain the tools and medical materials necessary to combat it.

Despite the contact between leaders of major countries, including the remote G-20 meeting, it is clear that the pandemic is being fought on a national basis, and that there is no level of international coordination, not with regards to identifying the best treatment for the disease, developing a vaccine against covid-19, nor is there a consensus on the range of economic measures that should be taken to contain the expected consequences of the pandemic.

The end of the Cold War, the continuous expansion of regional organizations, the emergence of transnational corporations (incorrectly known as multinationals) and the appeal of globalization's discourse have contributed to a belief in the decline of the nation state and its diminishing importance and role. But the last 10 years have shown that betting on the decline of the nation-state was remarkably impetuous. The rise of right-wing nationalist forces to power in a number of EU countries, and the sharp retreat in the power and effectiveness of many regional organizations, including the success of the America First campaign in previous US presidential elections, have revealed that the predictions about the retreat of the nation state were ultimately incorrect. Meanwhile, acute trade tensions among major economies have revealed the true size of transnational corporations, shedding light on the fact that ultimately, they are nation-state entities that cannot defy their home state and its policies.

The pandemic is essentially confirming the trend of "the return of the state" to the theatre of international relations, which has been underway in a ruthless manner for at least a decade now.

Decisive geopolitical shifts?

One of the most prominent aspects of the post- pandemic controversy concerns America's retreat and China's rise as a driving force for a new international order. If official Chinese data is taken at face value, it seems that China has managed to control the pandemic early-on, with the least possible losses, although multiple sources of evidence indicate that it is the source of the pandemic. Beijing has taken swift and harsh measures to isolate cities and counties, transporting tens of thousands of health workers from one area to another to deal with patients, and has begun experimenting with a number of drugs to alleviate the disease's symptoms.

Thus, most Chinese provinces have returned to normal life, or at least something similar to it, since the first week of April, with little humanitarian and economic burden, given the size of the country and its economy. After terrifying reports of the pandemic resounded around the world, the Chinese government has now begun to sell medical equipment to other countries worth hundreds of millions of dollars, while sending symbolic aid to its friends and to countries that have been suffering the most from the pandemic. Accordingly, China is expected to be the first country to emerge from the nightmare of the covid-19 pandemic. Given that the United States and Western European States are among the most affected countries both in economic and in humanitarian terms, it is not unlikely that the covid-19 global pandemic will serve as a critical turning point for China's ultimate rise, economic growth and by extension, political and military ascendancy.

In fact, China's national income was already expected to rise to equal, or perhaps even slightly higher than that of the United States by the end of 2030, well before the pandemic. The pandemic will likely only accelerate China's steady economic growth. In fact, most states that implemented lockdown policies, including Turkey, have not closed the productive industrial sector entirely, except for industries whose production was not urgently needed, such as the automobile industry. In other words, China's rapid return to normal life may not in itself claim an extraordinary advantage over its Western rivals after all. Low global demand, the enormous disruption of logistics networks and interdependence among nations means that the burden of the covid-19 pandemic will affect all, both producers and the least productive.

But, even assuming that the pandemic will accelerate China's economic rise, achieving a high level of sufficiency and well-being requires the study of average per capita income, not simply national income. The quality of life in a country of one million people, whose national income is ten million dollars, is not the same as that of another with half a million people and the same national income.

The United States, of course, has, since the Trump administration took office, shown a major national reversal, and a renunciation of its leading role in the world, including in dealing with the pandemic crisis. But that retraction may not last that long after the end of Trump's term, especially since the United States' tendency of isolationism has occurred previously, for both long and short periods since the beginning of the twentieth century. More importantly, regardless of the American administration's policies, there is an agreement between the big powers' rise and decline on the fact that economic power is not the only determinant of the strength of states and their influence in the international arena. There are dozens of other forms of influence, such as language, religion and religious heritage, arts and literature, and the pattern of political and social life, which must all be taken into account. It is hard, and in some cases impossible, for China to compete in many of these arenas.

Moreover, the United States, militarily, is still the only country among major world powers that can project force throughout the world. Any other major force would require decades to reach the level of military capability enjoyed by the United States at present. Moreover, the United States' spending on research and development remains the highest in the world, with spending higher than both China and the EU combined.

In the coming months, the world is certain to witness widespread controversy - that has already started to rage - regarding the effectiveness of different countries in dealing with the pandemic and its consequences: liberal regimes, most of which have fallen prey to the spread of disease and death, or the centrally controlled states, such as China and Singapore, where the relationship between the state and its people is closer to the relations between the military commander and his soldiers. Yet, countries like South Korea and Taiwan (in addition to Denmark, Germany, Australia and New Zealand) who succeeded in quickly containing the virus, proudly attribute the success of their efforts to their democracy. Alternatively, the credibility of democratic liberal regimes is posited in comparison to that of authoritarian regimes to question their guarantee or waste human life.

There can be no doubt however, that when the United States emerged in the 1990s as a unilateral superpower in the world's political and economic decision-making, its status as a superpower lasted much shorter than expected. The world began to move to a multi-polar scene as soon as the United States sank its teeth into Iraq and Afghanistan in the early 2000s, China began to record steady increases in growth rates and Russia destroyed the Georgian military machine, imposing its will on Tbilisi.

Over the next decade, this scene could become more pronounced, with the US finding in China an economic rival difficult to overcome, alongside a rival in Russia in terms of military and political might even if limited, and a number of smaller regional powers becoming increasingly independent in decision-making. However, the United States' multiple and unique elements of power will help it maintain the most prominent and influential state position among its competitors, perhaps for more than a decade ahead.

The Post-pandemic World

Lenin once said, "There are decades where nothing happens, and weeks where decades occur." There is no doubt that the time of the pandemic from the end of January to the present has witnessed a number of unparalleled realities that the world has not experienced since World War II. The pandemic will have different effects on the very pulse of the economy, sociology and mental health, as well as on policy, patterns of political interaction as well as international relations. But it is an exaggeration to say that the postpandemic world will be completely different from the world before it.

Certainly, there have been political, economic and international trends that have been emerging for years and were accelerated by the pandemic; other new variables were certainly introduced by the pandemic, while some systems, relationships, and trends will not witness any change. The world is facing a severe economic crisis, and one that will impact countries to different degrees (in proportion with the capabilities of the former state, and not the virulence of the pandemic). That this may lead to political upheaval, is not a controversial analysis. But indications of the return of the state, the decline in the role of regional and international organization regimes and the mitigation of their mandates, not to mention the progress of the international system towards multipolar pluralism, have been recorded in multiple instances around the world for years. On the other hand, it is more likely that the level of competition and motivation, regionally and internationally, will continue unabated, and that the hopes that the pandemic will rebuild international relations on a more humane and fair basis will remain mere hopes.

In the midst of the pandemic and what once seemed to transcend borders, class, and social stratification without discrimination, it is perhaps unsurprising that the widespread feeling of grief and loss among some has led to the expectation of the birth of a better world out of the crucible of tragedy. But past human experiences do not necessarily support such optimistic expectations. Some historians believe that the Black death of the mid-fourteenth century was a strong catalyst towards ending the feudal system giving birth to the modern world. But recent memory of the world's great crises tells a different story, of entirely different consequences.

In spite of its tragic impact, World War I did not make humanity more rational, or international relations more just. In fact, the peace that came with the end of the First Great War planted the seeds of the Second World War, leaving behind a Middle East plagued by incessant conflict and war. Even the global depression of the 1930's served as a precursor to the rise of Nazism; just as the end of the Second World War led to a costly and dangerous Cold War, and a series of regional wars waged by proxy outside the European continent. There is no doubt that it is a terrible pandemic, but it seems that modern humans have yet to gain the level of wisdom necessary to see through to the catastrophic consequences of their way of life, organizations, and relationships.
*This policy brief was translated by Al Sharq Forum, available here: https://research.sharqforum.org/2020/04/25/what-comes-after-the-pandemic-predicting-the-world-to-come/

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What Comes after the Pandemic?: Predicting the World to Come* | Al Jazeera Center for Studies

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It was no surprise that the covid-19 pandemic catalysed major controversy surrounding the future of the modern world, and the institutions and systems underpinning the international order. The covid-19 pandemic is unprecedented, at least in terms of individual and community awareness.

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What if we realized that today is our last day or last month? 

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What if we realized that today is our last day or last month? 

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When discussing Eschatology, what is discussed is not about death but about the end of the world that we face today. Are we at the end of the world. As there are many disasters during this pandemic, many are labeled as eschatology. Caused by differences in perception. For some people this pandemic bring so much bad impact to their life but also for some people, this pandemic is nothing, they still can continue their life as usual.

Here’s some reflection of the pandemic:
1)We need strict emergency criteria and no biological parameters are found. Emergency is a threat to the human population.
2)We need to think about the form of saving collectivity. The issue of a pandemic that is not in depth. The confusion of public opinion due to the absence of an agreement has sparked a pandemic debate and many people still deny that they can divert from the centralistic health saving agenda.
Why is awareness is important to adopt in escatology? The first thing is because it makes us coul evaluate life’s system managing human being. For example is butterfly theory (how small thing / problem can caused a really big impact / problem) it makes us to be aware or not denying small things. The second one is by adopting eschatology, we will be forced to break out of the illusion of normality. The emergence of mode of being, make us aware that every life we are always at risk, and to get out of this environment we need to evaluate and correct our lives. talking about the mode of being, about the shadow of the destruction of the world, humans need to have a sense of solidarity and a sense of responsibility because later it will be a joint survival. We require a standard rate of extinction potential. There needs to be a parameter to the extent of the annihilation of life. How far is biological health.

There are only 2 group on this mode of being.
1)Antibiotic group: anti that is hostile to biotics, namely life, everything that is hostile to life itself. Damaging technology perpetuates.
2)Probiotic group: those who live to care for life, who glorify life. Like solidity and compassion between people. That solidarity or compassion for the citizens is those who save lives even though the State sometimes neglects it. A pandemic situation can be measured if we treat the crisis from a different perspective.

If we discuss one by one the topic of our discussion this time, of course all these things are continuous.
1)Value, this pandemic carries 2 imperatives, namely willingness to learn and hope. Want to learn means understanding that the current condition is a condition that allows us to evaluate ourselves about what we have done during this pandemic.
2)Humanitarian economy, Economy is not only a means of regulating community commodities but also regulating social relations. The interesting thing here lies in "humanity". Instead of using the word "human" here we are using the word "humanity" which is plural. This shows that the economy does not only focus on individual interests but also the interests of many people
3)Social Relations in the Middle of a Pandemic Crisis, Solidarity in Society.
One example that we can see is that during this pandemic, many of us are farming. If we look more critically, this is a form of social cohesion in the midst of a pandemic crisis. Why? Because by planting we care for other living creatures who also deserve attention. This makes us realize that humans are aware that there is another life (rope) around them.

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Leadership During the Pandemic and Eschatology as Cultural Criticism

When we talk about Eschatology, we are talking about the end of the world that we face today. As there are many disasters during this pandemic, many are labeled as eschatology. Caused by differences in perception. In Eschatology as Cultural Criticism this awareness is very important to adopt, namely because we can evaluate the life order of human managed. We can find out how capitalism and globalization gradate our lives. In addition, by adopting eschatology, we will be forced to break out of the illusion of normality. A mode of being appears,
That every life we ​​are always at risk, and to get out of this environment we need to evaluate and correct our lives. Then because there is a shadow of the apocalypse that can hit anyone regardless of background, mankind will need a mode of being, namely a sense of solidarity and acceptance.
Then there are only two groups, viz
there is a group of antibiotics, which means anti, namely hostile to biotics, namely life, everything that is hostile to life itself. Damaging technology perpetuates. And the probiotic group is those who live to care for life, who glorify life. Like solidity and compassion between people. That solidarity or compassion for the citizens is those who save lives. A pandemic situation can be measured if we treat the crisis from a different perspective.

During this pandemic, we have two imperatives, namely willingness to learn and hope. Want to learn means that we understand that the current condition is a condition that allows us to evaluate ourselves about what we have done during this pandemic. And
"Hope" which means requiring everyone to have hope for the future in this pandemic. This is very much needed how hope determines our future.

And our future also has a relationship with our leadership, in the history of power, civilization and human culture, leadership has a central role, to inspire, to invite people to move from dreams to dreams, from hopes to hopes and from optimism to new optimism.

Resources :

https://www.facebook.com/watch/?v=666289680688126)

https://metrobali.com/kepemimpinan-di-masa-pandemi-pemberi-harapan-dan-tempat-berteduh/

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Currently the COVID-19 pandemic is shaking the world economy, especially in our country. This virus can even exacerbate the situation / situation in a deadly conflict in the world that can bring violence.

Because this virus has seriously hampered the distribution of economic aid to countries that are already fragile due to war.

In the explanation of the webinar, especially on the humanitarian economy, there are two camps that strongly adhere to the principle that economic growth and productivity are the main things compared to preventing the COVID-19 pandemic, and many of them are still concerned with profit in times of crisis like this.

Below is some information from a survey of various articles about the human economy during a pandemic

-On May 5-6 2020, one of the findings of Saiful Mujani Research & Consulting (SMRC) contained the economic condition of the community or household during the corona virus pandemic.

From a survey of 1,235 respondents via telephone, the results of the survey said that 60% of their economic conditions worsened / got worse before the Covid-19, 19% said it was much worse, and 19% said there was no change. Only 1% answered better and 1% said they didn't know.

Likewise, the view of the public after the pandemic is that the percentage is expected to get worse and only a few percent say that it is much better or even say that it is better after this pandemic.

Likewise with the national economy during a pandemic like this, the results are so pessimistic after listening to respondents and after seeing the current national economy.

-There is also a survey conducted by Indonesian political indicators, Executive Director of Indonesian Political Indicators, Burhanuddin Muhtadi stated "In the last three months the majority of the public considered the economic conditions of households to be worse than in a year.

previously, 83.7 percent, "as well as household income which started to decline by 86% after hearing from these respondents

"This decline is felt fairly evenly across all socio-demographic categories. However, based on education, there is a pattern that shows that more people with high school education and below experience a decline, while those with higher education experience less decline,

-Many Indonesian people judge that the national economy is very bad and in general it is bad and very bad, but Main Expert Staff of the Presidential Staff Office Donny Gahral Adian said that it is not only Indonesia that is experiencing bad economic conditions. All countries exposed to the Corona virus have more or less experienced the same thing.

Meanwhile, Minister of Finance Sri Mulyani Indrawati had said that the Indonesian economy would face considerable turmoil due to the impact of the corona virus (Covid-19).

Increasingly, there are more and more people who are affected by bad effects on their respective economies, this effect, all people are affected, only a percentage of which can be stated as those who do not experience this effect such as those who sell several kinds of goods that must be used to follow health protocols.

The best way today is not wealth, but relationships that are built to deal with it together. Because today's economy does not only focus on each individual, but this also includes the interests of many people.

Lecture from Imam Ardhianto More specifically, this lecture discusses how alternatives to human values ​​can be seen in citizen initiatives based on mutual aid and self-reliance mode of economy, which may have a history of its emergence as an economic mode as old as humankind itself. Thus, this lecture offers the importance of seeing the economy as modes of resource management in the context of realizing social relations.

Source: https://www.liputan6.com/news/read/4252190/smrc-60-ekonomi-masyarakat-lebih-buruk-saat-pandemi-covid-19

Source: https://www.beritasatu.com/yudo-dahono/nasional/642297/mayoritas-masyarakat-sebut-ekonomi-indonesia-memburuk-akibat-pandemi-covid19

Source: https://ekonomi.bisnis.com/read/20200608/9/1249847/pandemi-covid-19-bikin-ekonomi-buruk-istana-kita-masih-bisa-bertahan

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Respond to pandemic situation which every activity is limited by the PSBB, And I was joining a webinar ,and it webinar was really give me new information about how to survive in this condition,where we should have hope for the better future,because if we have good mind we will do anything with positively,  relate to what Muhammad Fayyad said mostly people don't really understand if this condition is really an emergency still feel that we are still in a normal situationWhen the emergency situation is dictated by external conditions.The emergency is connected to the military economy. This situation obscures a deeper emergency, namely biological emergencies. Why in some countries is often late in dealing with crisis conditions like this. Because this requires human opinion and debate.

Because during a tsunami or doomsday we don't need to wait for human debate. Because this is always defined as external and partisan. Because it depends on personal perception. Responding to his opinion we as human need to ready in every condition and do not be easily led by misleading opinions and we must be smart in filtering information.

And maybe for me I don’t really feel the effect of pandemic because I still depend on my economy on my parents so I don't really know the conditions of the workers out there, but when I look at the contents of the webinar I feel that this condition has a huge impact on many people, especially economic problems.

There are many things that are being explored about why this awareness is important for us to adopt because the awareness of the end of life will have a lot of benefits. We can evaluate the system of human life managed.

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If you told me a year ago I'd be writing an article entitled "How to Stay Positive During the Pandemic," I'd probably laugh it off as a hyperbolic framework to talk about positivity. Who knew this is where we'd be?

If you're like me, your life has been turned upside down by the COVID-19 outbreak. Work is different. Any social life has ground to a halt. "Social Distancing" is suddenly a word that we know and hear daily. Fear and uncertainty are rampant.

Anxiety thrives on the unknown. By and large, despite all the ups and downs geopolitically, we've all become accustomed to relative stability and predictability. Now, however, our changing world all but ensures waking up to a new set of rules, limitations, and changes.

After a certain point, our anxiety can lead us into some dark mental spaces. The anxious brain, in a desperate effort to attain some sense of certitude, fills in the uncertainty with worst-case scenarios, even if these scenarios are based on the flimsiest information. While it does this to keep us alert to potential dangers, hoping we'll see them coming and avoid them, it can very often lead us into panic, avoidance, rash decisions, or falling into a hole of sadness.

If you're like me, you might sometimes fall into the latter camp. Depression and anxiety go hand-in-hand. If all we can think of are terrible outcomes, failure, and struggle with no sense of escape or agency, of course we feel depressed. It saps our energy to work, it constrains our sense of hope that things will get better, and it overpowers our rational state of mind.

There is hope. Despite your anxious brain's effort to highlight the terrible, and despite your depression sucking any sense of optimism from the day, you can find hope in the midst of the pandemic. With some intentional effort, you can learn and practice several skills that will boost your sense of confidence despite the crisis, nurture optimism, and build emotional flexibility so you can handle instability.
Focus on what you can control
Fear and depression can make you feel powerless. Additionally, your anxious brain and depression can conspire against you to highlight how your life is worse and limited. "You can't see your friends." "The stock market is taking a nose-dive along with your retirement." "I'm so scared I can barely breathe!"

While you cannot control your feelings, your thoughts, or the actions of others, you are not powerless. Shifting your attention toward those aspects of life that you can control can help restore your sense of agency and self-confidence.

Things in your control can be as simple as your daily and nightly routine, what you eat, and what you wear each day. They can also be as profound as how you speak to yourself, how you'll pursue your beliefs and goals, and how you'll respond under pressure. Whether they be big or small, mundane or extraordinary, challenge yourself to make a list of all the things within your control. I bet you'll surprise yourself with how much will be on that list.
Limit your media intake
In order to get ahead of the virus and be up-to-date on the CDC's and WHO's recommendations, you may be glued to your phone, TV, or computer. Of course, we all want information and guidance on what we can do to keep ourselves and family safe, but the amount of information can be a double-edged sword.

My mom used to say, "Beware, little eyes, what you see. Beware, little ears, what you hear." She's never been righter. Surrounding yourself with infection rate statistics and stories of hospitals being short on medical supplies because of selfish hoarders can take its toll. If that's 100 percent of the information in our head, that's 100 percent of the truth to you.

Limiting how much time you spend watching the news, listening to the radio, and scrolling through social media can help restore a sense of normalcy while reducing your sense of dread. This doesn't mean putting your head in the sand, but being knowledgeable and respectful of your own emotional and psychological limits.

If you start to notice yourself getting agitated, fearful, or depleted when you're seeking news, then it's time for a break. Very likely, the general guidelines of "wash your hands" and "maintain social distance" will not change if you take a few hours to disconnect.
Remember that people are still working to make it get better
After some time in quarantine and being surrounded by bad news, you can start to believe that nothing is getting better, thinking things like: "The government isn't helping," "Doctors don't know what they're doing," or "People don't respect the health guidelines."

At the risk of sounding like a cliché, we can find hope in the oft-quoted line from Mister Rogers, "When I was a boy, I would see scary things in the news, my mother would say to me, 'Look for the helpers. You will always find people who are helping.'"

There are stories of police officers shopping for the elderly, doctors coming out of retirement to lend a hand, and families sharing their food and toilet paper (that's right, even their coveted toilet paper!) with those in need. Your anxiety and depression can minimize these stories, so it's your job to seek them out and remind yourself that there are helpers and people who care to make the situation better.
Invest in the uplifting
Surrounding yourself with uplifting media, people, activities, and thoughts can help encourage a more optimistic and joyful mindset, even in the face of stress and loss. For many, this can be difficult, and you should not expect to magically change your thoughts and feelings. But, the more you see, think, and do that reflects peace, happiness, and positivity, the more it can influence your mood and outlook.

I'm sure you've heard of "comfort food." It's used to help promote a feeling of warmth, joy, and frivolity. It's not health food, that's not the point. So, who and what are your "comfort food" people, movies, TV shows, books, or activities? Now's the time to enjoy them.
Set a personal schedule and goals
Using your time wisely, sticking to a routine, and being productive help promote a sense of hope that you and life are progressing. In the face of occupational and social change, you may lose your productivity and tenacity while falling into idleness and subsequent discouragement.

Instead, take some time to create a new schedule and routine in light of the changing times. While you may be socially isolating and working remotely, you can still get up and get ready for work as you normally had and "commute" to your newly designated home workspace in the corner of the apartment. Make space in your schedule for breaks, lunch, and chatting at the water cooler (texting with friends).

Continuing to take steps toward your personal and career goals can also help you maintain hope throughout all this. This may be through exercise, reading, writing, honing old skills, or acquiring new skills. While the pandemic may have put some things on hold, you should continue to take reasonable steps toward becoming your ideal self.
Do your part
Lastly, if you're reading this and looking for hope, remember that you are doing your part. You, along with the rest of society, have been asked to come together under extraordinary circumstances to do something out of the ordinary. Participating in the specified safety measures joins you with millions of other people as we work together to protect others and get back to business as usual.

If you're feeling powerless and hopeless, remember that you can do your part to wash your hands, resist the urge to hoard unnecessarily, stay home unless absolutely necessary, and encourage others to do the same. It may not feel like superhero-level work, but it is superhero-level work to protect your neighbors and those most vulnerable. Your seemingly small efforts add up and make a tremendous impact on your community. They add up. They mean something. Keep moving forward, and together we're going to all come out of this.

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How to Stay Positive During the Pandemic

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If you told me a year ago I'd be writing an article entitled "How to Stay Positive During the Pandemic," I'd probably laugh it off as a hyperbolic framework to talk about positivity. Who knew this is where we'd be? If you're like me, your life has been turned upside down by the COVID-19 outbreak.

# data[].attributes.body
Respond to pandemic situation which every activity is limited by the PSBB, And I was joining a webinar ,and it webinar was really give me new information about how to survive in this condition,where we should have hope for the better future,because if we have good mind we will do anything with positively,  relate to what Muhammad Fayyad said mostly people don't really understand if this condition is really an emergency still feel that we are still in a normal situationWhen the emergency situation is dictated by external conditions.The emergency is connected to the military economy. This situation obscures a deeper emergency, namely biological emergencies. Why in some countries is often late in dealing with crisis conditions like this. Because this requires human opinion and debate. Because during a tsunami or doomsday we don't need to wait for human debate. Because this is always defined as external and partisan. Because it depends on personal perception. Responding to his opinion we as human need to ready in every condition and do not be easily led by misleading opinions and we must be smart in filtering information.
And maybe for me I don’t really feel the effect of pandemic because I still depend on my economy on my parents so I don't really know the conditions of the workers out there, but when I look at the contents of the webinar I feel that this condition has a huge impact on many people, especially economic problems.
There are many things that are being explored about why this awareness is important for us to adopt because the awareness of the end of life will have a lot of benefits. We can evaluate the system of human life managed.