The African Union and the "Ten Commandments" for improving women's education 2852

Aziz Daouda, 1 y.

- Politics - Society - Other Worldly -

2.3 min read.

The African Union and the "Ten Commandments" for improving women's education A piece of information has just caught my attention and aroused my astonishment, so obvious is it. It is a reminder of one of the known chronic deficits of the African continent, at the root of its socio-economic situation and its difficulties in leaving the zone of systemic precariousness of a large fringe of the population. On 4 and 5 July 2024, African Unity organised a gathering of great importance, which was given the name of Conference. The conference was devoted to debating the importance of education for girls and women. Of course, for the sake of fashion and to fit in with a modern narrative, we talked about strategy. The conference discussed a strategy for increased access to "inclusive, lifelong, quality and relevant learning in Africa". My astonishment stems from the fact that it was only in 2024 that African Unity finally took an interest in a recurring problem that has been present throughout the continent since the dawn of time. A problem that everyone believes to be one of the main causes of the continent's underdevelopment and the pervasive precariousness of its population. In fact, for a very long time now, the pan-African organisation, whether in its old form or in its new one, has been floundering in so-called political difficulties. It lives to the rhythm of petty conflicts and never-ending conciliations between petty warlords imbued with imported ideologies in which they themselves do not believe, but who cares? All it does is denounce or try to appease the perpetrators of massacres in the name of causes that are often in the interests of this or that interest, without ever succeeding in imposing or settling anything... Finally, in July 2024, the Commissioner dedicated to this mission within African Unity will give us his prophecy. In essence, he said: "As Member States, we must redouble our efforts to support girls' education by acting on knowledge and skills. Let's support girls' education at primary, secondary and even tertiary levels, so that our girls complete their studies successfully and become very responsible citizens, capable of making very sound decisions". Fantastic. All we have to do, Commissioner, is prepare our girls and women to make the right decisions... What decisions are we talking about, Commissioner: stopping the conflicts that are making more than one rich region tired, stopping the squandering of public money on far-fetched projects and misguided policies, creating work for young people by encouraging investment, primarily in the country itself, helping to improve governance for the benefit of all, improving health services and other public necessities? To do this, Commissioner, we need to go further and deeper and question the political systems in particular and the way in which power is seized in certain countries... Thank you, Commissioner, for reminding Africa of something it should have been doing a long time ago. You would just have added 'so much time wasted on infighting and idiotic debates instead of addressing the continent's real problems'. What's even more astonishing is that, in order to supposedly help overcome the endemic situation of women on the continent, we are still making recommendations... As the Conference was only consultative, the only outcome was obviously the publication of recommendations. There were ten of them. Even Moses has not been able to impose his recommendations for thousands of years, despite the divine words: "You shall not kill, you shall not steal, you shall not bear witness". Commissioner, wouldn't it have been wise to recall these Commandments of Moses as a preamble to the Conference's recommendations? Perhaps... In its 'Ten Commandments', for example, the Conference calls on the parties concerned, those who finance or can do so, to put a little more money into education budgets... The problem that the conference did not address, but did it have the courage to do so, is how to ensure that this money, which is supposed to be forthcoming, will be protected so that it is really spent on education for education's sake... and does not, as in many cases, end up in the pockets and distant accounts of those who are supposed to manage it for the good of Africans...

THE MEDITATIONS - Book I.[1/3] 2302

Bluwr X Commons: Marcus Aurelius, 2 y.

3.7 min read.

1. I learned from my grandfather, Verus, to use good manners, and to put restraint on anger. 2. In the famous memory of my father I had a pattern of modesty and manliness. 3. Of my mother I learned to be pious and generous; to keep myself not only from evil deeds, but even from evil thoughts; and to live with a simplicity which is far from customary among the rich. 4. I owe it to my great-grandfather that I did not attend public lectures and discussions, but had good and able teachers at home; and I owe him also the knowledge that for things of this nature a man should count no expense too great. 5. My tutor taught me not to favour either green or blue at the chariot races, nor, in the contests of gladiators, to be a supporter either of light or heavy armed. He taught me also to endure labour; not to need many things; to serve myself without troubling others; not to intermeddle in the affairs of others, and not easily to listen to slanders against them. 6. Of Diognetus I had the lesson not to busy myself about vain things; not to credit the great professions of such as pretend to work wonders, or of sorcerers about their charms, and their expelling of Demons and the like; not to keep quails (for fighting or divination), nor to run after such things; to suffer freedom of speech in others, and to apply myself heartily to philosophy. Him also I must thank for my hearing first Bacchius, then Tandasis and Marcianus; that I wrote dialogues in my youth, and took a liking to the philosopher’s pallet and skins, and to the other things which, by the Grecian discipline, belong to that profession. 7. To Rusticus I owe my first apprehensions that my nature needed reform and cure; and that I did not fall into the ambition of the common Sophists, either by composing speculative writings or by declaiming harangues of exhortation in public; further, that I never strove to be admired by ostentation of great patience in an ascetic life, or by display of activity and application; that I gave over the study of rhetoric, poetry, and the graces of language; and that I did not pace my house in my senatorial robes, or practise any similar affectation. I observed also the simplicity of style in his letters, particularly in that which he wrote to my mother from Sinuessa. I learned from him to be easily appeased, and to be readily reconciled with those who had displeased me or given cause of offence, so soon as they inclined to make their peace; to read with care; not to rest satisfied with a slight and superficial knowledge; nor quickly to assent to great talkers. I have him to thank that I met with the discourses of Epictetus, which he furnished me from his own library. 8. From Apollonius I learned true liberty, and tenacity of purpose; to regard nothing else, even in the smallest degree, but reason always; and always to remain unaltered in the agonies of pain, in the losses of children, or in long diseases. He afforded me a living example of how the same man can, upon occasion, be most yielding and most inflexible. He was patient in exposition; and, as might well be seen, esteemed his fine skill and ability in teaching others the principles of philosophy as the least of his endowments. It was from him that I learned how to receive from friends what are thought favours without seeming humbled by the giver or insensible to the gift. 9. Sextus was my pattern of a benign temper, and his family the model of a household governed by true paternal affection, and a steadfast purpose of living according to nature. Here I could learn to be grave without affectation, to observe sagaciously the several dispositions and inclinations of my friends, to tolerate the ignorant and those who follow current opinions without examination. His conversation showed how a man may accommodate himself to all men and to all companies; for though companionship with him was sweeter and more pleasing than any sort of flattery, yet he was at the same time highly respected and reverenced. No man was ever more happy than he in comprehending, finding out, and arranging in exact order the great maxims necessary for the conduct of life. His example taught me to suppress even the least appearance of anger or any other passion; but still, with all this perfect tranquillity, to possess the tenderest and most affectionate heart; to be apt to approve others yet without noise; to have much learning and little ostentation. 10. I learned from Alexander the Grammarian to avoid censuring others, to refrain from flouting them for a barbarism, solecism, or any false pronunciation. Rather was I dexterously to pronounce the words rightly in my answer, confining approval or objection to the matter itself, and avoiding discussion of the expression, or to use some other form of courteous suggestion. 11. Fronto made me sensible how much of envy, deceit and hypocrisy surrounds princes; and that generally those whom we account nobly born have somehow less natural affection. 12. I learned from Alexander the Platonist not often nor without great necessity to say, or write to any man in a letter, that I am not at leisure; nor thus, under pretext of urgent affairs, to make a practice of excusing myself from the duties which, according to our various ties, we owe to those with whom we live. 13. Of Catulus I learned not to condemn any friend’s expostulation even though it were unjust, but to try to recall him to his former disposition; to stint no praise in speaking of my masters, as is recounted of Domitius and Athenodorus; and to love my children with true affection. 14. Of Severus, my brother, I learned to love my kinsmen, to love truth, to love justice. Through him I came to know Thrasea, Helvidius, Cato, Dion, and Brutus. He gave me my first conception of a Commonwealth founded upon equitable laws and administered with equality of right; and of a Monarchy whose chief concern is the freedom of its subjects. Of him I learned likewise a constant and harmonious devotion to Philosophy; to be ready to do good, to be generous with all my heart. He taught me to be of good hope and trustful of the affection of my friends. I observed in him candour in declaring what he condemned in the conduct of others; and so frank and open was his behaviour, that his friends might easily see without the trouble of conjecture what he liked or disliked.