So vital is education to the future of society, billionaire Jack Ma has just stepped down from Alibaba to focus on it. But does it matter where you go to be educated?
The former teacher, who studied for a BA in English at Hangzhou Normal University, told the World Economic Forum he was rejected from Harvard Business School 10 times, but it didn’t deter him from building a world-beating company.
Asia’s top two universities – Tsinghua (23rd) and Peking (24th) – are both in mainland China. With 81 institutions, China is also the fourth most-represented nation in the list for the fourth year in a row.
The ‘THE’ says: “Overall, China’s universities have improved in the areas of citation impact, share of international staff and share of international co-authorship over the past year, driven by higher levels of funding.”
There are 11 more Iranian universities ranked this year, taking its total up to 40, and new regions whose institutions join the list for the first time this year include Brunei, Cuba, Malta, Montenegro, Puerto Rico and Vietnam.
These are the top five:
1. University of Oxford
Topping the rankings for the fourth year in a row, Oxford prides itself on having an ‘international character’. It’s first overseas student, Emo of Friesland, was enrolled in 1190. Today, 40% of its faculty are from overseas.
Among its famous alumni are 30 modern world leaders, including Bill Clinton, Indira Ghandi and the current British prime minister, Boris Johnson.
2. California Institute of Technology
Despite having an unusual anti-growth model, Caltech has risen three places to take the second spot this year, thanks to an improvement in its score for international staff.
“We try to get better, not bigger,” says its president, Thomas F. Rosenbaum.
Along with MIT, it’s one of just two institutions in the ranking to achieve a score of more than 80 out of 100 in all five areas: teaching, research, citation impact, knowledge transfer and international outlook.
3. University of Cambridge
Like Oxford, Cambridge is a ‘good all-rounder’, but this year it slips from second to third place. It’s called home by more than 18,000 students – including 4,000 international students from more than 120 countries.
It also boasts more than 100 libraries, which hold 15 million books.
4. Stanford University
Stanford has also dropped one place this year, to fourth.
Like the other two US institutions in the top 5, MIT and Caltech, is known for its technology focus.
THE says: “Companies founded by Stanford affiliates and alumni generate more than $2.7 trillion annual revenue – which would be the 10th largest economy in the world.”
Among them are Google, Nike, Netflix, Hewlett-Packard and Instagram.
5. Massachusetts Institute of Technology
MIT rounds off the top five this year. Major scientific discoveries and advances accredited to the university include the development of radar, the first chemical synthesis of penicillin, the discovery of quarks, and the invention of magnetic core memory, which enabled the development of digital computers.
As a Friday essay: why traditional Persian music should be known to the world, Darius Sepehri, of University of Sydney goes through all aspects of why today’s Iran cultural heritage should be appreciated. The author confronting life in today’s world recalls the Traditional Persian Music through remembering his own personal origin rooted in the world’s first superpower that is the Persian Empire under Cyrus the Great.
Weaving through the rooms of my Brisbane childhood home, carried on the languid, humid, sub-tropical air, was the sound of an Iranian tenor singing 800-year old Persian poems of love. I was in primary school, playing cricket in the streets, riding a BMX with the other boys, stuck at home reading during the heavy rains typical of Queensland.
I had an active, exterior life that was lived on Australian terms, suburban, grounded in English, and easy-going. At the same time, thanks to my mother’s listening habits, courtesy of the tapes and CDs she bought back from trips to Iran, my interior life was being invisibly nourished by something radically other, by a soundscape invoking a world beyond the mundane, and an aesthetic dimension rooted in a sense of transcendence and spiritual longing for the Divine.
I was listening to traditional Persian music (museghi-ye sonnati). This music is the indigenous music of Iran, although it is also performed and maintained in Persian-speaking countries such as Afghanistan and Tajikistan. It has ancient connections to traditional Indian music, as well as more recent ones to Arabic and Turkish modal music.
It is a world-class art that incorporates not only performance but also the science and theory of music and sound. It is, therefore, a body of knowledge, encoding a way of knowing the world and being. The following track is something of what I might have heard in my childhood:
Playing kamancheh, a bowed spike-fiddle, is Kayhān Kalhor, while the singer is the undisputed master of vocals in Persian music, ostād (meaning “maestro”) Mohammad Reza Shajarian. He is singing in the classical vocal style, āvāz, that is the heart of this music.
A non-metric style placing great creative demands on singers, āvāz is improvised along set melodic lines memorised by heart. Without a fixed beat, the vocalist sings with rhythms resembling speech, but speech heightened to an intensified state. This style bears great similarity to the sean-nos style of Ireland, which is also ornamented and non-rhythmic, although sean-nos is totally unaccompanied, unlike Persian āvāz in which the singer is often accompanied by a single stringed instrument.
A somewhat more unorthodox example of āvāz is the following, sung by Alireza Ghorbāni with a synthesised sound underneath his voice rather than any Persian instrument. It creates a hypnotic effect.
Even listeners unfamiliar with Persian music should be able to hear the intensity in the voices of Ghorbāni and Shajarian. Passion is paramount, but passion refined and sublimated so that longing and desire break through ordinary habituated consciousness to point to something unlimited, such as an overwhelming sense of the beyond.
Beyond media contrived images
The traditional poetry and music of Iran aim to create a threshold space, a zone of mystery; a psycho-emotional terrain of suffering, melancholy, death and loss, but also of authentic joy, ecstasy, and hope.
Traditional Persian music matters in this context of escalating aggression because it is a rich, creative artform, still living and cherished. It binds Iranians in a shared culture that constitutes the authentic life of the people and the country, as opposed to the contrived image of Iran presented in Western media that begins and ends with politics.
This is a thoroughly soulful music, akin not in form but in soulfulness with artists such as John Coltrane or Van Morrison. In the Persian tradition, music is not only for pleasure but has a transformative purpose. Sound is meant to effect a change in the listener’s consciousness, to bring them into a spiritual state (hāl).
Like other ancient systems, in the Persian tradition, the perfection of the formal structures of beautiful music is believed to come from God, as in the Pythagorean phrase, the “music of the spheres.”
Because traditional Persian music has been heavily influenced by Sufism, the mystical aspect of Islam, many rhythmic performances (tasnif, as opposed to āvāz) can (distantly) recall the sounds of Sufi musical ceremonies (sama), with forceful, trance-inducing rhythms. (For instance in this Rumi performance by Alireza Eftekhari).
Even when slow, traditional Persian music is still passionate and ardent in mood, such as this performance of Rumi by Homayoun Shajarian, son of Mohammad-Reza:
Another link with traditional Celtic music is the grief that runs through Persian music, as can be heard in this instrumental by Kalhor.
Grief and sorrow always work in tandem with joy and ecstasy to create soundscapes that evoke longing and mystery.
Connections with classical poetry
The work of classical poets such as Rumi, Hāfez, Sa’di, Attār, and Omar Khayyām forms the lyrical basis of compositions in traditional Persian music. The rhythmic structure of the music is based on the prosodic system that poetry uses (aruz), a cycle of short and long syllables.
Singers must therefore, be masters not only at singing but know Persian poetry and its metrical aspects intimately. Skilled vocalists must be able to interpret poems. Lines or phrases can be extended or repeated, or enhanced with vocal ornaments.
Thus, even for a Persian speaker who knows the poems being sung, Persian music can still reveal new interpretations. Here, for example (from 10:00 to 25:00 mins) is another example of Rumi by M.R. Shajarian:
This is a charity concert from 2003 in Bam, Iran after a horrendous earthquake destroyed the town. Rumi’s poem is renowned among Persian speakers, but here Mohammad-Reza Shajarian sings it with such passion and emotional intensity that it sounds fresh and revelatory.
“Without everyone else it’s possible,” Rumi says, “Without you, life is not liveable.”
While such lines are originally drawn from the tradition of non-religious love poems, in Rumi’s poems the address to the beloved becomes mystical, otherworldly. After a tragedy such as the earthquake, these lyrics can take on special urgency in the present.
When people listen to traditional music, they, like the singers, remain still. Audiences are transfixed and transported.
According to Sufi cosmology, all melodious sounds erupt forth from a world of silence. In Sufism, silence is the condition of the innermost chambers of the human heart, its core (fuad), which is likened to a throne from which the Divine Presence radiates.
Because of this connection with the intelligence and awareness of the heart, many performers of traditional Persian music understand that it must be played through self-forgetting, as beautifully explained here by master Amir Koushkani:
Persian music has roughly twelve modal systems, each known as a dastgah. Each dastgah collects melodic models that are skeletal frameworks upon which performers improvise in the moment. The spiritual aspect of Persian music is made most manifest in this improvisation.
Shajarian has said that the core of traditional music is concentration (tamarkoz), by which he means not only the mind but the whole human awareness. It is a mystical and contemplative music.
The highly melodic nature of Persian music also facilitates expressiveness. Unlike Western classical music, there is very sparing use of harmony. This, and the fact that like other world musical traditions it includes microtonal intervals, may make traditional Persian music odd at first listen for Western audiences.
Solo performances are important to traditional Persian music. In a concert, soloists may be accompanied by another instrument with a series of call-and-response type echoes and recapitulations of melodic phrases.
Similarly, here playing the barbat, a Persian variant of the oud, maestro Hossein Behrooznia shows how percussion and plucked string instruments can forge interwoven melodic structures that create hypnotic soundscapes:
The roots of traditional Persian music go back to ancient pre-Islamic Persian civilisation, with archaeological evidence of arched harps (a harp in the shape of a bow with a sound box at the lower end), having been used in rituals in Iran as early as 3100BC.
Under the pre-Islamic Parthian (247BC-224AD) and Sasanian (224-651AD) kingdoms, in addition to musical performances on Zoroastrian holy days, music was elevated to an aristocratic art at royal courts.
Centuries after the Sasanians, after the Arab invasion of Iran, Sufi metaphysics brought a new spiritual intelligence to Persian music. Spiritual substance is transmitted through rhythm, metaphors and symbolism, melodies, vocal delivery, instrumentation, composition, and even the etiquette and co-ordination of performances.
The main instruments used today go back to ancient Iran. Among others, there is the tār, the six-stringed fretted lute; ney, the vertical reed flute that is important to Rumi’s poetry as a symbol of the human soul crying out in joy or grief; daf, a frame drum important in Sufi ritual; and the setār, a wooden four-stringed lute.
The tār, made of mulberry wood and stretch lambskin, is used to create vibrations that affect the heart and the body’s energies and a central instrument for composition. It is played here by master Hossein Alizadeh and here by master Dariush Talai.
Music, gardens, and beauty
Traditional Persian music not only cross-pollinates with poetry, but with other arts and crafts. At its simplest, this means performing with traditional dress and carpets on stage. In a more symphonic mode of production, an overflow of beauty can be created, such as in this popular and enchanting performance by the group Mahbanu:
They perform in a garden: of course. Iranians love gardens, which have a deeply symbolic and spiritual meaning as a sign or manifestation of Divine splendour. Our word paradise, in fact, comes from the Ancient Persian word, para-daiza, meaning “walled garden”. The walled garden tended and irrigated, represents in Persian tradition the cultivation of the soul, an inner garden or inner paradise.
The traditional costumes of the band (as with much folk dress around the world) are elegant, colourful, resplendent, yet also modest. The lyrics are tinged with Sufi thought, the poet-lover lamenting the distance of the beloved but proclaiming the sufficiency of staying in unconsumed desire.
As a young boy, I grasped the otherness of Persian music intuitively. I found its timeless spiritual beauty and interiority had no discernible connection with my quotidian, material Australian existence.
Persian music and arts, like other traditional systems, gives a kind of “food” for the soul and spirit that has been destroyed in the West by the dominance of rationalism and capitalism. For 20 years since my boyhood, traditional Persian culture has anchored my identity, healed and replenished my wounded heart, matured my soul, and allowed me to avoid the sense of being without roots in which so many unfortunately find themselves today.
It constitutes a world of beauty and wisdom that is a rich gift to the whole world, standing alongside Irano-Islamic architecture and Iranian garden design.
The problem is the difficulty of sharing this richness with the world. In an age of hyper-communication, why is the beauty of Persian music (or the beauty of traditional arts of many other cultures for that matter) so rarely disseminated? Much of the fault lies with corporate media.
Mahbanu, who can also be heard here performing a well-known Rumi poem, are mostly female. But readers will very likely not have heard about them, or any of the other rising female musicians and singers of Persian music. According to master-teachers such as Shajarian, there are now often as many female students as male in traditional music schools such as his.
Almost everyone has seen, however through corporate media, the same cliched images of an angry mob of Iranians chanting, soldiers goose-stepping, missile launches, or leaders in rhetorical flight denouncing something. Ordinary Iranian people themselves are almost never heard from directly, and their creativity rarely shown.
The lead singer of the Mahbanu group, Sahar Mohammadi, is a phenomenally talented singer of the āvāz style, as heard here when she performs in the mournful abu ata mode. She may, indeed, be the best contemporary female vocalist. Yet she is unheard of outside of Iran and small circles of connoisseurs mainly in Europe.
A list of outstanding modern Iranian women poets and musicians requires its own article. Here I will list some of the outstanding singers, very briefly. From an older generation we may mention the master Parisa (discussed below), and Afsaneh Rasaei. Current singers of great talent include, among others, Mahdieh Mohammadkhani, Homa Niknam, Mahileh Moradi, and the mesmerising Sepideh Raissadat.
Finally, one of my favourites is the marvellous Haleh Seifizadeh, whose enchanting singing in a Moscow church suits the space perfectly.
The beloved Shajarian
Tenor Mohammad-Reza Shajarian is by far the most beloved and renowned voice of traditional Persian music. To truly understand his prowess, we can listen to him performing a lyric of the 13th century poet Sa’di:
As heard here, traditional Persian music is at once heavy and serious in its intent, yet expansive and tranquil in its effect. Shajarian begins by singing the word Yār, meaning “beloved”, with an ornamental trill. These trills, called tahrir, are made by rapidly closing the glottis, effectively breaking the notes (the effect is reminiscent of Swiss yodeling).
By singing rapidly and high in the vocal range, a virtuoso display of vocal prowess is created imitating a nightingale, the symbol with whom the poet and singer are most compared in Persian traditional music and poetry. Nightingales symbolise the besotted, suffering, and faithful lover. (For those interested, Homayoun Shajarian, explains the technique in this video).
As with many singers, the great Parisa heard here in a wonderful concert from pre-revolutionary Iran, learned her command of tahrir partly from Shajarian. With her voice, in particular, the similarity to a nightingale’s trilling is clear.
Nourishing hearts and souls
The majority of Iran’s 80 million population are under 30 years of age. Not all are involved in traditional culture. Some prefer to make hip-hop or heavy-metal, or theatre or cinema. Still, there are many young Iranians expressing themselves through poetry (the country’s most important art form) and traditional music.
National and cultural identity for Iranians is marked by a sense of having a tradition, of being rooted in ancient origins, and of carrying something of great cultural significance from past generations, to be preserved for the future as repository of knowledge and wisdom. This precious thing that is handed down persists while political systems change.
Iran’s traditional music carries messages of beauty, joy, sorrow and love from the heart of the Iranian people to the world. These messages are not simply of a national character, but universally human, albeit inflected by Iranian history and mentality.
This is why traditional Persian music should be known to the world. Ever since its melodies first pierced my room in Brisbane, ever since it began to transport me to places of the spirit years ago, I’ve wondered if it could also perhaps nourish the hearts and souls of some of my fellow Australians, across the gulf of language, history, and time.
There are many challenges facing Arab media, starting with national newspapers, news sources, magazines to television stations due to digital incursion, which trespasses geographical boundaries, putting an end to monopoly in the fields of communication that were once the task of giant institutions operating on a global scale. Thus, it is highly recommended to help users and the audience identify false news that has become a phenomenon.
In the past decade, advertising resources for print media fell by two-thirds. The distribution of national newspapers dropped as well, either because of digital copies due to easy access to the Internet by the audience or because many advertisers prefer posting their ads online. Newspapers’ revenues as a result have dropped remarkably. Publishers rely on ads that have now been fully automated and based on traffic volume on news sites.
The question that arises is: Who is responsible for this decline of regional media and lack of professional craftsmanship? The dilemma lies in the collective responsibility of individuals and the media. For example, many people follow social media celebrities, who have millions of followers without providing any useful content. Thus, fame at present does not require people to appear on television and satellite channels, as some Youtubers and Instagrammers have millions of followers; more than TV channels and newspapers due to flip-flopped interests.
A major segment of the deterioration of Arab media lies on recipients or the audience. In other words, some media outlets which respond to audience requests and demands achieve tangible successes. Social media celebrities go by the whims of their followers to secure stardom.
In some countries, there is fear from the media, and this has created a psychological barrier that prevents journalists from dealing with vital issues. Extremist parties and other actors have also contributed to this decline in media and journalism. Lack of journalistic professionalism is a direct outcome of failure of media institutions to provide necessary training for journalists.
Over the past 25 years, the number of media channels, newspapers and websites have mushroomed. In other words, the quantity has not matched the quality due to lack of professional journalists who are well-trained to manage media institutions independently. If we look at the state of journalism now, there are more media outlets, but media independence and freedom of coverage had become less than before. Technological advances on social media have also led people to follow media that are consistent with their views.
Traditional Arab media has lost its role in the industry of opinion and has a marginal contribution to the formation of awareness of the Arab world, while social media has become more powerful and influential. Some media have moved away from traditional means and turned to social media as a better platform to address the public directly. Newspapers have become weak in many Arab countries, even those which are funded, and supported by governments, as the main issue is not related to funding but rather professionalism. Many newspapers do not have remarkable content to grab readers to purchase such newspapers due to citizens’ weak purchase power and absence of real professional journalism.
What these newspapers currently offer depends on news agencies and other sources of content. Very few still have strong journalistic topics that are presented to the reader. Unfortunately, the way such topics are covered and addressed have less freedom of expression and opinion in terms of analysis and prognosis. Since the basis in successful media work relies on science and information, absence of these two elements is one of the major loopholes of media coverage in the whole Middle East and North Africa (MENA) region.
Technological transformation in the world of media industry have raised concerns among the media industry, as this has adversely affected the media spectrum in the MENA.
Thus, we need to improve the horizons of high-level journalism and encourage new media models not only in terms of available technologies, but also in terms of innovation and creativity by hiring national press, digital media and advertising industry figures in order to restore a balance between news publishers and digital platforms that publish what they produce. This comes at a time when many changes in technology and consumer attitudes pose challenges for quality journalism in the region.
Government oversight should be effective from time to time in order for Internet news platforms to adhere to media standards and to enhance confidence in the news such platforms broadcast. The government should also consider direct support for local news sources and provide tax exemptions for media. Information authorities should provide more support to local publishers so that their coverage complements local news. Furthermore, governments concerned should set up independent institutes to provide news of public interest in the future.
Therefore, we should adhere to new standards to restore balance between publishers and online platforms. In addition, Internet platforms must exert an effort to improve their users’ access to news in a good manner.
Teaching entrepreneurial thinking at a young age can help kids learn and hone valuable skills that they can use to cope with stress and unforeseen issues that arise in their ever-changing world.
Moving from childhood into adolescence can be a very challenging time for kids. Not only are social norms changing, but their ability to adapt to their quickly evolving environments is being developed. Schools change, responsibilities change, and their lives become different from day to day. Throughout this time, maturing happens, and it aids in their ability to critically think, react to situations, and become more independent.
But is there a way to develop these skills sooner to help them mature, and ultimately, cope better? In a nutshell, yes. Teaching entrepreneurial thinking at a young age can help kids learn and hone valuable skills that they can use to cope with stress and unforeseen issues that arise in their ever-changing world. Creativity, problem-solving, and emotional intelligence are just a few of these skills that can be gained through early teaching and long-term practice. For kids that practice entrepreneurial thinking, in difficult situations, they are able to problem solve effectively by analyzing long-term ramifications. This kind of processing comes with so many benefits that will bode well for kids from childhood all the way into adulthood.
1. Positive habit-forming Entrepreneurial thinking is not just an activity, but rather a lens through which all situations are viewed. This is also known as a “positive habit.” Instead of going down another path, the child has to make a conscious decision to change their perspective. By making these daily decisions, kids become more aware of the benefits that come along with forming positive habits and find them easier to engage in a variety of life aspects.
2. Emotional support When a child is able to effectively problem solve, and see the fruit of their efforts, positive feelings and increased self-worth follow. This internal confidence leads to kids feeling emotionally supported, and it has a great effect on their ability to take criticism and grow without fear of failure.
3. Behavior Most of the time, bad behavior comes from the inability to control one’s emotions and/ or the inability to communicate. Practicing entrepreneurial thinking solves both of those inhibitors by giving the child the tools to be able to look at the problem from a big-picture and emotionally intelligent perspective. All of the attributes that are gained from teaching entrepreneurial thinking tend to lead to better behavior, emotional health, and positive habits by giving kids the tools to not only cope, but thrive. Equipping them early helps kids navigate the landscape of their lives so that they can face obstacles with creativity and without fear. Difficult situations, new experiences and issues that arise are all the more easily handled and learned from by learning and practicing entrepreneurial thinking young.
The skills gap poses a genuine threat to economic progress and could leave nations stalled, millions unemployed and prosperity dwindling.
Only one in five working-age women in the Middle East and North Africa (MENA) has a job or is actively looking for one, according to the World Bank and the region has one of the lowest female labour force participation rates in the world.
If the MENA region continues along this trajectory, it could take at least another 150 years to match the current global average for female labour force participation.
Despite good progress in some countries, challenges and inequities persist.
Increasingly, there is a realisation that the levels of female unemployment are not simply a mirror of the business cycle, but a persistent structural issue that has distinct causes and requires specific solutions that cut across socio-economic and education policies.
This not only represents a great loss of human capital, but it also seriously hinders the region’s potential for social and economic development.
Across MENA, restrictive barriers including limited mobility, restrictive laws and closed industries, coupled with long-standing political and social issues, continue to impede women’s access to the labour market.
However, one factor that stands out is that education does not always lead to employment. There is a persistent mismatch between employers and jobseekers – whether in terms of skills, attitudes or expectations.
For example, in Saudi Arabia, female enrolment in tertiary education has doubled in the last decade (68.5% in 2017 compared to 34.2% in 2007), but still only two in ten working-age women participate in the labour force.
In Egypt, unemployment among women with advanced education is almost six times that among those with basic education only, according to World Bank Development Indicators. While in Tunisia, only 41% of women are enrolled in tertiary education and they represent just 26.5% of the total labour force in the country.
This skills gap poses a genuine threat to economic progress and has the potential to leave nations stalled, millions unemployed and prosperity dwindling.
I believe that women can be change-makers for the political, economic and social development of MENA.
However, participation from governments, employers and education providers is needed to bridge the gender gap, increase regional output, and put MENA on a more sustainable and inclusive growth path in the long run.
Companies can do their part by engaging in thoughtful planning, cooperating with others and getting strategic about their staffing practices. This could range from supporting access to soft and technical skills programmes, endorsing philanthropic partnerships, designing policies and spearheading discussions among the education community to pushing inclusive job opportunities.
Over the next decade, it is estimated that 50 million women will come of working age in the region. Therefore, corporations are in a unique position to bring about significant change through empowering a previously untapped human resource.
Despite increased focus and spending over the past decade, MENA governments still have a long road ahead in improving women’s social and political barriers to employment. Without a drastic overhaul of personal development and soft skills programmes, companies will continue to struggle to fill jobs across the region.
The influence and investment of companies is crucial to start to re-shape the position of women across MENA and successfully bring them into the workforce – ultimately shaping a stronger, more inclusive economy.
Carmen Haddad is the Chief Country Officer of Citigroup Saudi Arabia and the Citi Saudi Arabia Business Governance Head. Citi Foundation has partnered with international NGO Education for Employment to tackle the MENA unemployment crisis.
* Any views expressed in this opinion piece are those of the author and not of Thomson Reuters Foundation.
The MENA region according to a UNICEF report, without improved education and meaningful work opportunities will have to face the critical risk of an unprecedented increase of 5 million out-of-school children, and over a 10 per cent rise in youth unemployment by 2030. Xinhua came up with the following article edited by Mu Xuequan.
UNITED NATIONS, Aug. 8 (Xinhua) — Without improved education and meaningful work opportunities in the Middle East and North Africa (MENA), the region faces a critical risk of an unprecedented increase of 5 million out-of-school children by 2030, according to a United Nations Children’s Fund (UNICEF) report: MENA Generation 2030, which was published Thursday.
MENA Generation 2030 is the first report to make a direct link between investment in children, economic growth and social development.
The report warns that over a 10 per cent rise in youth unemployment by 2030 is expected, if the situation remains unchanged.
According to the report, the region has the highest youth unemployment rates in the world; nearly 15 million children are out of school due to a combination of poverty, discrimination, poor quality learning, violence in schools and armed conflict.
“We are at a serious risk of not meeting the Sustainable Development Goals in the MENA region with devastating consequences on children and young people,” said Geert Cappelaere, UNICEF Regional Director for the Middle East and North Africa.
“The only way out is through the implementation and budgeting of policies for children, ending violence and armed conflict, having a politically and socially stable environment, and promoting gender equality,” Cappelaere added.
The report urges governments to increase financing for early childhood development, improve basic education and simultaneously nurture the skills needed to match the rapidly changing economy.
RUINS OF BABYLON, Iraq (Reuters) – The ancient city of Babylon, first referenced in a clay tablet from the 23rd century B.C., was designated a UNESCO World Heritage Site on Friday, after a vote that followed decades of lobbying by Iraq.
The vote, at a UNESCO World Heritage Committee meeting in Azerbaijan’s capital Baku, made the ancient Mesopotamian city on the Euphrates River the sixth world heritage site within the borders of a country known as a cradle of civilization.
Iraqi President Barham Salih said the city, now an archaeological ruin, was returned to its “rightful place” in history after years of neglect by previous leaders.
Prime Minister Adel Abdul Mahdi also welcomed the news.
“Mesopotamia is truly the pillar of humanity’s memory and the cradle of civilization in recorded history,” he said.
The government said it would allocate funds to maintain and boost conservation efforts.
Babylon, about 85 kilometers (55 miles) south of Baghdad, was once the center of a sprawling empire, renowned for its towers and mudbrick temples. Its hanging gardens were one of the seven ancient wonders of the world, commissioned by King Nebuchadnezzar II.
Visitors can stroll through the remnants of the brick and clay structures which stretch across 10 square kilometers, and see the famed Lion of Babylon statue, as well as large portions of the original Ishtar Gate.
As the sun began to set on the crumbling ruins, activists and residents flocked to the replica Ishtar gate at the site’s entrance to celebrate what they called a historic moment.
“This is very important, because Babylon will now be a protected site,” said Marina al-Khafaji, a local who was hopeful the designation would boost tourism and the local economy.
It would allow for further exploration and research, said Makki Mohammad Farhoud, 53, a tour guide at the site for more than 25 years, noting that only 18% of it had been excavated.
“Babylon is the blood that runs through my veins, I love it more than I love my children,” he said.
DECADES OF NEGLECT
Excavations of what was once the largest city in the world, began in the early 19th century by European archaeologists, who removed many artifacts.
In the 1970s, under President Saddam Hussein’s restoration project, the southern palace’s walls and arches were shoddily rebuilt on top of the existing ruins, causing widespread damage.
This was exacerbated during the U.S.-led invasion of Iraq in 2003, when U.S. and Polish troops stationed nearby built their military base on top of the Babylonian ruins.
Many inscriptions written by soldiers can still be seen on the ancient bricks.
The site is in dire need of conservation, Farhoud said. Unlike three other World Heritage sites in Iraq, UNESCO did not designate Babylon as one in “in danger” after objections from the Iraqi delegation.
Iraq is replete with thousands of archaeological sites, many of which were heavily damaged or pillaged by Islamic State during its barbaric three-year-rule which ended in 2017.
The other five World Heritage Sites are the southern marshlands, Hatra, Samarra, Ashur and the citadel in Erbil, the capital of Iraq’s Kurdistan Region.
LONDON (Reuters) – A brown quartzite head of young king Tutankhamen sold at auction in London for more than 4.7 million pounds on Thursday, in the face of Egyptian demands for its return.
The more than 3,000-year-old sculpture, displayed at Christie’s London auction house, shows the boy king taking the form of the ancient Egyptian god Amen.
An unnamed buyer bought the head for 4,746,250 pounds ($5.97 million), including commission and in line with the estimated price before the sale, Christie’s said.
Outside, around 20 protesters stood silently and held placards that said “Egyptian history is not for sale”.
Egypt has long demanded the return of artefacts taken by archaeologists and imperial adventurers, including the Rosetta Stone kept in the British Museum – campaigns paralleled by Greece’s demands for the Parthenon sculptures, Nigeria’s for the Benin Bronzes and Ethiopia’s for the Magdala treasures.
“We are against our heritage and valuable items (being) sold like vegetables and fruit,” said Ibrahim Radi, a 69-year-old Egyptian graphic designer protesting outside Christie’s.
The 28.5 centimetres (11.22 inches) high piece, with damage only to the ears and nose, was sold from the private Resandro collection of Egyptian art.
Christie’s said it was acquired from Munich dealer Heinz Herzer in 1985. Before that, Austrian dealer Joseph Messina bought it in 1973-1974, and Germany’s Prinz Wilhelm Von Thurn und Taxis “reputedly” had it in his collection by the 1960s.
Hailing the piece as a “rare” and “beautiful” work, a Christie’s statement acknowledged controversy over its home.
“We recognise that historic objects can raise complex discussions about the past, yet our role today is to work to continue to provide a transparent, legitimate marketplace upholding the highest standards for the transfer of objects.”
Before the auction, Mostafa Waziri, secretary general of Egypt’s Supreme Council of Antiquities, said he was disappointed the sale was going ahead, despite requests for information and protests from government officials and Egypt’s embassy.
“I believe that it was taken out of Egypt illegally … They have not presented any documents to prove otherwise,” he told Reuters, saying that Egypt would continue to press the buyer and others for the work to be returned.
Staff at Christie’s said they had taken the necessary steps to prove its provenance and the sale was legitimate. “It’s a very well known piece … and it has never been the subject of a claim,” antiquities department head Laetitia Delaloye told Reuters.
Christie’s had been in touch with Egyptian authorities in Cairo and the London embassy, she added.
A new study shows 15m Facebook subscribers in the MENA region; a big increase in Arabic language users. In fact, it was found that not only this platform does help socialise but does also contribute above all to informing on the goings-on in any particular country and/or intercountry affairs.
There are more subscribers to Facebook in the Middle East and North Africa (MENA) than there are copies of newspapers circulated in the region, a new report has said.
The study by Spot On Public Relations said Facebook has more than 15 million users in the region, while the total regional Arabic, English and French newspaper circulation stands at just under 14 million copies.
“Facebook doesn’t write the news, but the new figures show that Facebook’s reach now rivals that of the news press,” said Carrington Malin, managing director of Spot On Public Relations.
“The growth in Arabic language users has been very strong indeed: some 3.5 million Arabic language users began using Facebook during the past year, since the introduction of Arabic support and we can expect millions more Arabic language users to join the platform,” he added.
Five country markets in MENA now account for some 70 percent of Facebook users – Egypt, Morocco, Tunisia, Saudi Arabia and the UAE, the report added.
The study said only 37 percent of Facebook users in the Middle East are female compared with 56 percent in the US and 52 percent in the UK.
Egypt’s 3.5 million Facebook subscribers helped to make North Africa the largest Facebook community in MENA accounting for 7.7 million out of a total of 15 million MENA users.
It added that 33 percent of the UAE’s population uses Facebook and it also now stands as the country’s second most visited website after google.ae, according to websites ranked by Alexa.com.
Some 68 percent of Facebook users in the UAE are over 25 years old, flying in the face of perceptions that social media is a ‘generation Y’ phenomenon.
However, much of Facebook’s growth across the rest of the region has been driven by the under 25s, the report said.
Over 48 percent of Facebook subscribers in Saudi Arabia are under 25 years old, with an equal split between English and Arabic users.
However, about three times the number of Arabic users have joined Facebook in Saudi over the past year, compared with the number of English language users.For all the latest UAE news from the UAE and Gulf countries, follow us on Twitter and Linkedin, like us on Facebook and subscribe to our YouTube page, which is updated daily.
According to UNCHR, those fleeing their own countries for fear of persecution travel collectively around two billion kilometres per year to reach a safe haven. To honour their resilience and determination and to remind us of the long and tortuous journeys they are forced to make on their way to safety, the United Nations High Commissioner for Refugees (UNHCR) has launched the www.stepwithrefugees.org campaign to mark 2019 World Refugee Day.
The number of migrant and refugee school-age children around the world has grown by 26% since 2000. Eight years on from the beginning of the Syrian conflict, a new paper released today and at an event in the Netherlands looks at the importance of making sure that education systems are set up to address the trauma that many of these children face before, and during their journeys to new countries. In particular, teachers need better training to provide psychosocial support to these children, including through social and emotional learning.
In Germany, about one-third of refugee children suffer from mental illness, and one-fifth suffer from post-traumatic stress disorder. Unaccompanied minors are particularly vulnerable. One third of 160 unaccompanied asylum seeking children in Norway from Afghanistan, the Islamic Republic of Iran and Somalia suffered from post-traumatic stress disorder. Among 166 unaccompanied refugee children and adolescents in Belgium, 37-47% had ‘severe or very severe’ symptoms of anxiety, depression and PTSD.
Rates of trauma among the displaced in low and middle income countries are also high. For instance, 75% of 331 internally displaced children in camps in southern Darfur in Sudan met diagnostic criteria for post-traumatic stress disorder, and 38% had depression.
In the absence of health centres, schools can play a key role in restoring a sense of stability. Teachers are not and should never be leant on as mental health specialists, but they can be a crucial source of support for children suffering from trauma if they’re given the right training. But they need basic knowledge about trauma symptoms and providing help to students, which many do not have. NGOs, including the International Rescue Committee, iACT, and Plan International, are training teachers to face this challenge through their programmes, but their reach is not enough.
In Germany, the majority of teachers and day-care workers said that they did not feel properly prepared to address the needs of refugee children. In the Netherlands, 20% of teachers with more than 18 years of experience working in mainstream schools reported that they experienced a high degree of difficulty dealing with students with trauma. The vast majority of these teachers (89%) encountered at least one student with trauma in their work. A review of early childhood care and education facilities for refugee children in Europe and North America found that, although many programmes recognized the importance of providing trauma-informed care, appropriate training and resources were ‘almost universally lacking’.
The paper shows the importance of social and emotional learning, as an approach to psychosocial support which targets skills, such as resilience, to manage stress, and is often rolled out through interactive, group-based discussions or role play. It shows the importance of this approach for less acute situations but emphasizes that for more challenging cases trained specialists are needed.
It is also important to involve parents in social and emotional learning so that activities can continue at home. One programme in Chicago looked at addressing symptoms of depression among Mexican immigrant women and primary school children with in- and after- school programmes and home visits, for instance, and improved school work, child mental health and family communication.
Learning environments must be safe, nurturing and responsive.
Teachers working with migrant and refugee students who have suffered trauma face particular hardships and need training to cope with challenges in the classroom.
Psychosocial interventions require cooperation between education, health and social protection services.
Social and emotional learning interventions need to be culturally sensitive and adapted to context. They should be delivered through extra-curricular activities as well.
Community and parental involvement should not be neglected.
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