"International solidarity is not an act of charity but an act of unity between allies fighting on different terrains toward the same objective. The foremost of these objectives is to aid the development of humanity to the highest level possible." This quote of Samora Machel shows the importance of the principle of solidarity. The principle of solidarity goes beyond the concept of helping each other; it implies the notion of shared and equitable responsibility for a common objective. The African community had tried via the creation of the intergovernmental organization , the African Union, to build on and reinforce this principle of solidarity. In fact the main objective of the Union is to "achieve greater unity and solidarity between the African countries and the peoples of Africa". The underpinning value of the OAU charter has been to set up a community whereby African States would enjoy equal rights and would share responsibilities for promoting human rights. This agenda has been respected to some extent, considering the fact that the African Union has been successful in the past for uniting African States, encouraging their participations in the development of human rights policies and helping to coordinate the responses of those States for the human rights challenges. Indeed the African Union is the The Southern African Development Community (SADC) is another successful example of the African community working together to achieve a common aim. The SADC was created to complement the role of the African Union and to achieve sustainable economic development through regional integration. The aims and visions of the African Union and SADC are interlinked; the main goal is to seek harmony, unity, solidarity and stability of all the African
promoting collaboration among nations”, this image primarily to the act of giving rights for all
The Pan African Movement started in the nineteenth century, yet was fortified by a few meetings held in London in the vicinity of 1900 and 1923. The movement brought forth Organization of African Union in 1963 which later changed its name to the African Union (Walters, 1997: 97).
which infers working towards a goal in harmony. The Maastricht Treaty sounds like an ideal proposal on paper, but in reality it can't work. In order to adopt the treaty several countries will have to make sacrifices. The sacrificial. Nobody likes to make sacrifices.
Cooperation in our global world is essential for harmony and peace. In Blood on the River, Carbone shows us the importance of friends, colonists, and natives. This relates to our modern world, which cooperation is important to live life. Without cooperation, we would not be able to work with other countries and the people around us. Even in our modern world, cooperation is still the key to
In his memoir, he invites his audience to gain insight into the need for solidarity in our world, probably now more than ever. His hope is for the reader to develop compassion and gain an understanding of unconditional love. His quest for solidarity is ultimately the main focus of this book. For Boyle,
Human rights are all rights concentrated in the Universal Declaration of human Rights (UDHR), arranged into two large classes of civil-political and socio-economic rights. The “Vienna world conference in 1993 perceived that every human right is”dddd widespread, unified, related and interrelated. This is recognized by “the most honorable” South African constitution which incorporate a scope of socio-economic and civil- political rights. Besides, Justice Albie Sachs states, 'we don 't need bread without flexibility, nor do we don 't need opportunity bread; we need both.1 the standard of universality and solidarity is not completely enveloped in advanced countries. The connection between civil-political and socio-economic rights has elevated
States ratify human right treaties to enter into agreements and commit each other to respect, protect and fulfill human rights obligations. However, the adherence to human rights treaties is not ensured by the same principle of reciprocity instead to ensure compliance, collective monitoring and enforcement mechanisms were introduced.8 International organizations and treaty ...
Abstract: Which political and juridical foundation can justify the transit from the Western, particular, to the universal? John Rawls tries to answer this question in his article, "The Law of Peoples," proposing a kind of contract or agreement. A first agreement should be attained among liberal-democratic societies on a few political and social issues such as human rights. Then this agreement can be widened to non-liberal/democratic but well organized hierarchical societies or those that satisfy the requisites of being peaceful, of having a reasonably well organized legal system, of admitting a measure of freedom-political and religious-and of admitting the right of emigration. These two groups of nations would belong to a Society of Nations with the juridical and political duty of fulfilling the few political issues that have been previously accepted. But Rawls' proposal overcomes neither eurocentrism nor western-centrism. It seems that the first circle of liberal democratic nations would decide which peoples satisfy the requirements of the 'well organized hierarchical societies.' This second circle of nations are only invited peoples; they are not supposed to contribute new proposals, but only to accept the proposals of the liberal-democratic nations. I present a new effort to attain human rights through a true universal dialogue in which the representatives of all cultures and peoples can equally speak, make proposals, and listen or accept the proposals of others.
However, the structure and process of international relations, since the end of World War II, has been fundamentally impacted through an immense growth of a variety of factors at multiple levels, which leads to the liberalist theoretical perspective of global complex interdependency. The complex interdependency is constructed from the liberalist theoretical perspective emphasizing interdependence between states and substate actors as the key characteristics of the international system (Ray and Kaarbo 7), which means that cooperation can be made more te...
Barria, L., & Roper, S. (2010). The Development of institutions of human rights: A comparative stud. Palgrave Macmillan: New York.
When looking at normative theories of politics, the main distinction is between cosmopolitanism and communitarianism. In this essay the term community shall refer to political communities, or more specifically, states. It is important to note that these political communities have been defined territorially, and not necessarily by culture, although this is taken for granted to an extent by communitarianism. Communitarians say that each community is different, and therefore should act accordingly with each other. In other words, state autonomy should be absolute and law and moral standards should be self-determined by the community itself alone. Furthermore, communities should have no obligations to other political communities or any sort of international law. Contrastingly, Cosmopolitans say that there should be an overriding universal moral standard to which all states (or communities) should adhere. If a state is infringing on the rights of the individual or humanity, then intervention is appropriate and just. (Steve Smith, The Globalisation of World Politics: An Introduction to International Relations p. 173A)
On December 10th in 1948, the general assembly adopted a Universal Declaration of Human Rights. This declaration, although not legally binding, created “a common standard of achievement of all people and all nations…to promote respect for those rights and freedoms” (Goodhart, 379). However, many cultures assert that the human rights policies outlined in the declaration undermine cultural beliefs and practices. This assertion makes the search for universal human rights very difficult to achieve. I would like to focus on articles 3, 14 and 25 to address how these articles could be modified to incorporate cultural differences, without completely undermining the search for human rights practices.
This “relationship” previously stated is the basis for the second key theme of Catholic Social Teaching. “The Catholic social encyclicals teach that to be human is to experience not only rights but also obligations to others” (Massaro, p.84). A strong advocate for solidarity, Pope John Paul II stated “To be human is to be a social being, one whose very life is and should be bound up with those in close proximity and even distant strangers (Massaro, p.84). Solidarity exists when individuals are contributing towards a common good, which is simply a goal in life that is held above the private benefits of those individuals. Catholic Social Teaching states that when the individuals of today make sacrifices for the common good of a ...
In the end, countries that cooperate and do not discriminate against each other will help themselves and the world flourish. If these developed countries continue to prejudge underdeveloped countries by wealth or other conditions, when people are faced with serious problems in society, these problems become global. By helping each other, all countries offer hope and compassion, and share new knowledge with each other. Therefore, people all over the world would suffer less, because they know they are not alone.
The United Nations has made many achievements since the agreement made in 1945. The efforts of the UN helped end the apartheid in South Africa allowing the citizens of South Africa equal participation in the Elections of April 1994 followed by a consensus in choosing a form of government. 90 percent of children in developing countries attend school and 60 percent of adults in these countries can read and write thanks to the UN and the struggle to improve education in developing countries. Over 300 international treaties have been created through United Nations efforts to strengthen international law. These achievements and many others encourage people like myself to promote and praise the United Nations.