UNESCO The Universal Declaration on Cultural Diversity: Marking the 20th Anniversary by Park Communications

UNESCO

The Universal Declaration on CULTURAL DIVERSITY

Marking the 20th Anniversary

UNESCO The Universal Declaration on Cultural Diversity: Marking the 20th Anniversary First published 2021 Copyright Khalili Foundation www.khalili.foundation

- Ahmed Edited by Waqas Designed and printed by Park Communications Ltd, London U.K. ISBN: 978-1-3999-1149-8 All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording or any information storage and retrieval system, without permission in writing from the Publisher. Picture credits: see page 160 Publisher’s note: The views expressed in the articles are those of the authors and do not necessarily represent the views or opinions of the Khalili Foundation, its trustees or associated entities. Whilst every effort has been made to ensure the accuracy of the information presented in this book, the Publisher does not assume any liability for any loss or damage arising as a result of any inaccuracies contained herein and makes no warranties whether express or implied.

Inside cover image: The Circle of Peace (oil on canvas, 200x200cm), composed by Sir David Khalili and painted by the eminent British artist Ben Johnson, is a depiction of a “unity in diversity”. The centre of the painting is a ball of light, depicting the Divine Source, from which multiple layers of light emanate. The Hebrew, English and Arabic words for “God” are included in the central ball of light, and the Hebrew, English and Arabic words for “Peace” are included within each layer of emanating light to represent spiritual harmony. The painting is one of a group of five paintings collectively called House of Peace.

UNESCO

The Universal Declaration on CULTURAL DIVERSITY Marking the 20th Anniversary

Produced and published by:

Over the past three decades, the Khalili Foundation has been a global leader in promoting interfaith and intercultural relations.The Foundation has supported and driven a number of internationally recognised projects that use the power of culture and education to bring people together.These have included projects such as Faith in the Commonwealth, Prince’s TrustYoung Leaders, Interfaith Explorers and the Maimonides Interfaith Initiative.

“ Each tinted fragment sparkles in the sun; a thousand colours, but the light is one.” JAMI – 15TH CENTURY PERSIAN POET

- Ahmed Edited by Waqas With thanks to . Gina Nelthorpe Cowne, Marine Tanguy, - e, Nizam Uddin, Stephen Prichard, Devan Maistry, Kristina Kiminiut Liz Moody, Emma Southern, Aljan de Boer, Frank van den Driest, Douglas McCarthy, Heath Mason, Michael Fleming Duce, Adrian Fisk.

Preface

On the 20th anniversary of the Universal Declaration on Cultural Diversity, we have the chance to redress a great imbalance. The phenomenon of “globalisation” came with the promise of facilitating – even revolutionising – our access to cultural knowledge across borders. Indeed, on a superficial level it may even seem like this is happening. But a closer look at the wider story unveils with great irony how predominant cultures are penetrating and monopolising societies across the world, belittling and even suppressing other ways of being; thus giving rise to yet another form of global inequality. This imbalance has had profoundly negative consequences – namely the creation of cultural silos that reinforce biases and prejudices, and which inevitably lead to systemic injustice, intolerance and even conflict. Equally tragic, humanity is being systematically deprived of those cultural gems that would and should otherwise be enriching our existence – giving us a more complete experience of human life, compelling us to realise our interconnectedness and ultimately allowing us to become responsible and informed citizens of Planet Earth. This is why international instruments like the Universal Declaration are so very important. Its principles encourage not only the freedom of cultural expression everywhere but also the proportionate exchange of knowledge and ideas between all of our planet’s human cultures. In doing so, it sets out the vision of bringing about a true globalisation. Such a project couldn’t be more timely. The notion of “diversity” has never been as ubiquitous as it has in 2021. Over the last year alone, socially-conscious campaigns have gained unprecedented momentum in spotlighting and working to reverse the effects of longstanding cultural

biases against historically suppressed peoples, cultures and ideas. The contributions of many communities not traditionally credited with cultural or intellectual value are being unearthed and shared for posterity. There is increasing recognition that race, class, gender, age, and health discrimination are linked to biases emerging from a cultural context. As such, advancing the claim of cultural diversity is potentially the most pressing concern of the “diversity movement”. This book is an attempt to propel the conversation and inspire action. For the purpose of coherence, it has been arranged into three sections that correspond to the three main domains through which cultural diversity is being progressed today. In “Think” we have the insights of leading scholars from different disciplines and cultural backgrounds, who together enhance our understanding of what cultural diversity has been and ought to be. In “Create” we have the experiences and reflections of practitioners in the cultural sector; artists and activists from around the world whose creative work is pioneering the kind of exchange necessary for crosscultural understanding. And in “Lead” we have words from those who are leading global efforts at the highest levels to facilitate cultural expression and intercultural dialogue – from diplomacy to business, and education to technology. The honour of editing such a volume is as overwhelming as it is humbling. I was painfully aware that the character of the book must aptly reflect its subject matter. So whilst it was clearly impossible to have a full representation of all of humanity’s cultural diversity within a single volume, a reasonable and sincere effort has been made to offer a flavour of its beauty and range. I am also conscious of the risk of being caught up in the celebratory moment. Upholding and advocating the principle of cultural diversity certainly does not mean we cannot question the ethics and compatibilities of some cultural practices. But those conversations are only fruitful in a spirit of mutual understanding and trust – and this can only come about through the sort of intercultural dialogue that the Universal Declaration encourages.

Finally, I am deeply thankful to our contributors, to UNESCO and especially to the Khalili Foundation, whose support for such a project not only demonstrates the organisation’s clear commitment to world peace, but more simply, its unfaltering love for the human family. - Ahmed Waqas Editor

INTRODUCTIONS

THINK

WAQAS AHMED

PROFESSOR FELIPE FERNÁNDEZ-ARMESTO

Editor Preface

PROFESSOR SIR DAVID KHALILI Chairman, Khalili Foundation and UNESCO Goodwill Ambassador Introduction

Physicist, ecologist and systems theorist Diversity, growth and development 10

PROFESSOR SEYYED HOSSEIN NASR Philosopher Finding a metaphysical unity in diversity

FEATURED DOCUMENTS

PROFESSOR WADE DAVIS

Anthropologist Preserving our indigenous heritage 13

PROFESSOR VANDANA SHIVA

Environmental scholar and activist Diversity as the organising principle of all life

ERNESTO OTTONE RAMIREZ

Assistant Director-General for Culture, UNESCO Foreword

PROFESSOR FRITJOF CAPRA

HE ANTÓNIO GUTERRES Secretary-General, United Nations Special message

World historian Culture: An unconscionably brief history

PROFESSOR AKBAR S. AHMED

The Universal Declaration on Culture Diversity

he Convention for the Protection T and Promotion of Cultural Expressions

International affairs scholar Beacons of light in the history of interfaith harmony

PROFESSOR GAYATRI CHAKRAVORTY SPIVAK Literary and political theorist Toward a Truer diversity

IMAGES Picture credits

160

PROFESSOR HAMLET ISAKHANLI

Scholar, poet and founder, Khazar University Regional diversity: A view from the Caucasus

PROFESSOR TARIQ MODOOD MBE

Sociologist Multiculturalism and the institutionalisation of cultural diversity

PROFESSOR VERÓNICA BOIX MANSILLA

Cognitive scientist and educationalist Perspective-taking as a way into each other’s worlds 62

PROFESSOR ADAM HABIB

Political scientist and Director, SOAS The intercultural approach to complex world problems

CREATE

LEAD

DEEYAH KHAN

HE MICHELLE BACHELET JERIA

Filmmaker and UNESCO Goodwill Ambassador Diversity of thought and the freedom of expression 72

DANIEL BARENBOIM

Composer and founder of the East-West Divan Orchestra Music as a shared, lived and reflected practice 75

PETER GABRIEL

Musician and founder of WOMAD World music as an antidote to bigotry

SUMI JO

Soprano and UNESCO Artist for Peace A soprano’s song to the world

SAMI YUSUF

Composer and musician The last note: Preserving traditional music

AMIT SOOD

Director, Google Cultural Institute Harnessing technology to explore humanity’s culture 104

HARRY VERWAYEN

Executive Director, Europeana Foundation Sharing and promoting Europe’s cultural diversity online

108

GUY RYDER CBE

Director-General, ILO Valuing diversity in building a human-centred recovery

124

DR CARLA BARNETT CBE

Secretary-General, CARICOM Caribbean culture: A regional perspective

128

CEO, The Prince’s Trust Supporting young global citizens

132

Founder, Wikipedia Towards knowledge equity online

134

Master, University College, Oxford Influencing a culture of diversity

138

MARC DE SWAAN ARONS

Founder, Institute for Real Growth How corporations can foster cultural diversity

140

Equality, Diversity and Inclusion,The Open University Tackling cultural inequalities in higher education

146

PAUL OWENS 112

JEREMY GILLEY

Founder, Peace One Day Making peace with our differences

120

LURRAINE JONES

EUNICE OLUMIDE MBE

Model and activist From cultural bias to cultural diversity in the fashion industry

Secretary-General,The Commonwealth Harnessing a commonwealth of culture

BARONESS VALERIE AMOS

HARRIET WENNBERG

Executive Director, INTBAU Safeguarding traditional building and urbanism

BARONESS PATRICIA SCOTLAND

JIMMY WALES

SIR DAVID ADJAYE OBE

Architect Architecture as the intertwining of cultures

119

JONATHAN TOWNSEND

TAN DUN

Composer and UNESCO Goodwill Ambassador The power of cultural synthesis in music

UN High Commissioner for Human Rights Cultural expression as a fundamental human right

Director, World Cities Culture Forum World cities as beacons of culture

ROB NAIL 114

148

Associate Founder and former CEO of Singularity University The future of culture 152

Introduction he ultimate objective of what we at the T Khalili Foundation call ‘cultural philanthropy’ – giving and sharing by way of art, funding, and knowledge – has always been to enhance intercultural understanding worldwide. After all, the eight collections we have assembled and conserved, as well as continued to research, publish, exhibit and digitise over the course of five decades are widely considered to be among the world’s most culturally diverse. Our vision is for us each to develop a growing appreciation of each other’s heritage and creative expressions. Too many people around the world live in their own cultural bubbles, which leaves them underexposed to the brilliance of different ways of knowing and being around the world. It has always been my belief that cultural diversity is a sterling strength: a force for progress, which should never be a reason for division, prejudice, or fear. Interfaith dialogue is an important aspect of cultural harmony, and something I’ve been advocating for decades. I always say that we are born as human beings first – religion, culture and context is what we inherit. At an early age I was already acutely aware that despite the distinct differences in the ways we live and view the world, there is far more that unites us as human beings than divides us. It is this vision of cultural harmony that has driven me throughout my life. This is why my work as UNESCO Goodwill Ambassador has centred around celebrating, at once, both the beauty of our diversity and as well as our common humanity. I believe that it is precisely our differences that makes us all one family. As the late John Hume said in his 1998 Nobel Prize lecture: ‘Difference is of the essence of humanity. Difference is an accident of birth, and it should therefore never be the source of hatred or conflict. The answer to difference is to respect it. Therein lies a most fundamental principle of peace – respect for diversity.’

This book marks the 20th anniversary of the Universal Declaration on Cultural Diversity. We at the Khalili Foundation have seized this historic moment to invite leading scholars, leaders, activists, and artists from a variety of backgrounds to offer their unique perspectives on the social significance of cultural diversity. Together, these perspectives form a rich and comprehensive contribution to one of the most important discussions of our times. It is a true honour to be able to spearhead such a project which brings together the wisdom, insights and energy of some of humanity’s greatest thinkers and practitioners in the area of cultural diversity. Beyond these voices, it is essential that we remember to listen to many more. No one person or nation has a monopoly on truth. It is through the consideration of a variety of perspectives that truth emerges. A harmony cannot be achieved in solo – it requires several voices singing in unison. We hope that the discourse recorded in these pages serves as a model and message for generations to come. It is impossible to thank all the people that made this book a reality. But for my part, I’d like to thank my family for encouraging me to follow my passion; my colleagues and all the esteemed authors in the volume for bringing the book to life; and UNESCO for its full support for the project. Professor Sir David Khalili Chairman, Khalili Foundation Founder, Khalili Collections UNESCO Goodwill Ambassador

Special message Culture is the flower of human beings, the fruit of our minds, the product of our traditions and the expression of our yearnings. Its diversity, its wonders are part of the rich tapestry of civilisation. Culture is also a powerhouse - an employer of millions, an engine of economic progress and a force for social cohesion. The World Day for Cultural Diversity recognises its great power. So does the proclamation of 2021 as the International Year for Creative Economies for Sustainable Development. But these observances fall at a different time for culture. The COVID-19 has upended the world and it has shaken the cultural sector. Across the world museums have been shuttered, music silenced, theatres gone dark, tourist sites abandoned and other cultural pursuits set aside as societies cope with death and disruption. As the vaccines generate hope, the world must ensure that pandemic recovery packages encompass the needs of cultural institutions, the arts and all of those that are part of the creative world. At a time of spread of hatred and intolerance, we must not only defend diversity but invest in it. Societies today are multi-ethnic, multi-religious and multi-cultural. This is a richness, not a stress. But we must ensure that every community feels that their identity, their culture is being respected. Let us all support culture and its power to advance dialogue and development for the benefit of all. HE António Guterres Secretary-General, United Nations On the Occasion of the World Day for Cultural Diversity for Dialogue and Development May 21st 2021

Foreword I welcome the initiative of Sir David Khalili, UNESCO Goodwill Ambassador, and his Foundation to celebrate the 20th anniversary of the Universal Declaration of Cultural Diversity through this publication. This is an important opportunity to reflect on where we have come from, where we are today, where we are going, and most importantly, where we want to go. Twenty years ago, UNESCO Member States unanimously adopted the Universal Declaration for Cultural Diversity to help preserve and promote cultural diversity in all its forms worldwide, setting the groundwork for a more open, creative and democratic world. Since then, many steps have been taken to develop new international legal instruments in favour of cultural diversity. Indeed, the Universal Declaration for Cultural Diversity was a precursor to the adoption in 2003 of the UNESCO Convention for the Safeguarding of the Intangible Cultural Heritage, which recognises traditions and living expressions transmitted from one generation to another as cultural heritage in need of safeguarding. Affirming the importance of equal access to art including in digital form and access to the means of expression and dissemination for ensuring the free flow of ideas by word and image and, most of all, for the world’s cultural diversity, the Cultural Diversity Declaration also resulted in the adoption in 2005 of the UNESCO Convention on the Protection and Promotion of the Diversity of Cultural Expressions, which provides legal weight to the concept of cultural goods and services as vectors of identity, values and meaning and thus must not be treated as mere commodities or consumer goods. Under the 2005 Convention, arts and culture have become situated as “public goods” requiring public support and investment. Subsequently, UNESCO adopted the 2011 Recommendation on the Historic Urban Landscape and the 2018 Recommendation concerning the Protection and Promotion of Museums and Collections, their Diversity and their Role in Society. All of these legal instruments complement those international instruments that were developed since the creation 13

of UNESCO, such as the 1954 Convention for the Protection of Cultural Property in the Event of Armed Conflict, 1970 Convention on the Means of Prohibiting and Preventing the Illicit Import, Export and Transfer of Ownership of Cultural Property, 1972 Convention concerning Protection of the World Cultural and Natural Heritage, 1980 Recommendation concerning the Status of the Artist, and the 2001 Convention on the Protection of the Underwater Cultural Heritage. These international treaties adopted by UNESCO over the years provide a comprehensive policy framework to protect and promote the world’s cultural diversity, recognising the interdependent relationship between tangible and intangible cultural heritage, built heritage of the past and creativity of today and tomorrow. The designation of the International Year of Indigenous Languages in 2019 and the International Year of Creative Economy for Sustainable Development 2021 have also contributed to the global awareness of the fundamental links between cultural diversity, creativity and sustainable development, as recognised by the 2030 Agenda for Sustainable Development. These efforts must continue and be strengthened in light of the COVID-19 pandemic, which has impacted the entire cultural ecosystem. Around the world, the livelihoods of artists and cultural workers have been profoundly affected by lockdowns and physical distancing measures, exacerbating their already precarious conditions. Numerous museums and cultural venues such as cinemas and concert halls have been forced to close their doors, and many of them may unfortunately never manage to reopen again. At the height of the crisis, 90% of World Heritage sites were totally or partially closed, impacting communities who rely on these places for their livelihoods and social and cultural life. As shown by the recent UNESCO report on the cultural and creative industries in the face of COVID-19, job losses in this domain are conservatively estimated at 10 million worldwide, which represents a dramatic setback in the capacity of these industries to be drivers of cultural, economic and social outputs for sustainable development. The closure of cultural spaces and the cancelling of physical performances caused by the pandemic have also accelerated the digital transition of cultural and creative industries. Over the past year, the digital space has 14

come to the forefront of cultural consumption and production.Yet artists and creators rarely receive fair remuneration for our clicks and views. Protecting and promoting cultural diversity today therefore also requires a fair digital transformation of the creative sector that safeguards local and diverse content online. On the occasion of this 20th anniversary of the Declaration and in celebration of 2021 as the International Year of the Creative Economy for Sustainable Development, UNESCO calls on the international community to take actions to address the impact of the digital transformation on the culture sector through public policies, reinforce data gathering efforts for informed policymaking, and also create or strengthen social protection of artists, cultural professionals and heritage practitioners as core actors creating and safeguarding the cultural diversity around the world. The World Conference on the Cultural Policies to be held by UNESCO in Mexico in September 2022 will provide a crucial opportunity to take stock of lessons learned from the past twenty years and reimagine a new and more resilient creative sector that is equipped to face future challenges. Let us seize this occasion to further strengthen our cooperation with each other and renew our commitment to cultural diversity as the wealth of our world. Ernesto Ottone R. Assistant Director-General for Culture of UNESCO

UNESCO Universal Declaration on Cultural Diversity 2 November 2001

The General Conference

Committed to the full implementation of the human rights and fundamental freedoms proclaimed in the Universal Declaration of Human Rights and other universally recognized legal instruments, such as the two International Covenants of 1966 relating respectively to civil and political rights and to economic, social and cultural rights, Recalling that the Preamble to the Constitution of UNESCO affirms “that the wide diffusion of culture, and the education of humanity for justice and liberty and peace are indispensable to the dignity of man and constitute a sacred duty which all the nations must fulfil in a spirit of mutual assistance and concern”, Further recalling Article I of the Constitution, which assigns to UNESCO among other purposes that of recommending “such international agreements as may be necessary to promote the free flow of ideas by word and image”, Referring to the provisions relating to cultural diversity and the exercise of cultural rights in the international instruments enacted by UNESCO,(1) Reaffirming that culture should be regarded as the set of distinctive spiritual, material, intellectual and emotional features of society or a social group, and that it encompasses, in addition to art and literature, lifestyles, ways of living together, value systems, traditions and beliefs, (2) Noting that culture is at the heart of contemporary debates about identity, social cohesion, and the development of a knowledge-based economy, Affirming that respect for the diversity of cultures, tolerance, dialogue and cooperation, in a climate of mutual trust and understanding are among the best guarantees of international peace and security, Aspiring to greater solidarity on the basis of recognition of cultural diversity, of awareness of the unity of humankind, and of the development of intercultural exchanges, Considering that the process of globalization, facilitated by the rapid development of new information and communication technologies, though representing a challenge for cultural diversity, creates the conditions for renewed dialogue among cultures and civilizations, Aware of the specific mandate which has been entrusted to UNESCO, within the United Nations system, to ensure the preservation and promotion of the fruitful diversity of cultures, Proclaims the following principles and adopts the present Declaration: 16

IDENTITY, DIVERSITY AND PLURALISM Article 1

Cultural diversity: the common heritage of humanity

Culture takes diverse forms across time and space. This diversity is embodied in the uniqueness and plurality of the identities of the groups and societies making up humankind. As a source of exchange, innovation and creativity, cultural diversity is as necessary for humankind as biodiversity is for nature. In this sense, it is the common heritage of humanity and should be recognized and affirmed for the benefit of present and future generations. Article 2

From cultural diversity to cultural pluralism

In our increasingly diverse societies, it is essential to ensure harmonious interaction among people and groups with plural, varied and dynamic cultural identities as well as their willingness to live together. Policies for the inclusion and participation of all citizens are guarantees of social cohesion, the vitality of civil society and peace. Thus defined, cultural pluralism gives policy expression to the reality of cultural diversity. Indissociable from a democratic framework, cultural pluralism is conducive to cultural exchange and to the flourishing of creative capacities that sustain public life. Article 3

Cultural diversity as a factor in development

Cultural diversity widens the range of options open to everyone; it is one of the roots of development, understood not simply in terms of economic growth, but also as a means to achieve a more satisfactory intellectual, emotional, moral and spiritual existence.

CULTURAL DIVERSITY AND HUMAN RIGHTS Article 4

Human rights as guarantees of cultural diversity

The defence of cultural diversity is an ethical imperative, inseparable from respect for human dignity. It implies a commitment to human rights and fundamental freedoms, in particular the rights of persons belonging to minorities and those of indigenous peoples. No one may invoke cultural diversity to infringe upon human rights guaranteed by international law, nor to limit their scope. Article 5

Cultural rights as an enabling environment for cultural diversity

Cultural rights are an integral part of human rights, which are universal, indivisible and interdependent. The flourishing of creative diversity requires the full implementation of cultural rights as defined in Article 27 of the Universal Declaration of Human Rights and in Articles 13 and 15

of the International Covenant on Economic, Social and Cultural Rights. All persons have therefore the right to express themselves and to create and disseminate their work in the language of their choice, and particularly in their mother tongue; all persons are entitled to quality education and training that fully respect their cultural identity; and all persons have the right to participate in the cultural life of their choice and conduct their own cultural practices, subject to respect for human rights and fundamental freedoms. Article 6

Towards access for all to cultural diversity

While ensuring the free flow of ideas by word and image care should be exercised so that all cultures can express themselves and make themselves known. Freedom of expression, media pluralism, multilingualism, equal access to art and to scientific and technological knowledge, including in digital form, and the possibility for all cultures to have access to the means of expression and dissemination are the guarantees of cultural diversity.

CULTURAL DIVERSITY AND CREATIVITY Article 7

Cultural heritage as the wellspring of creativity

Creation draws on the roots of cultural tradition, but flourishes in contact with other cultures. For this reason, heritage in all its forms must be preserved, enhanced and handed on to future generations as a record of human experience and aspirations, so as to foster creativity in all its diversity and to inspire genuine dialogue among cultures. Article 8

Cultural goods and services: commodities of a unique kind

In the face of present-day economic and technological change, opening up vast prospects for creation and innovation, particular attention must be paid to the diversity of the supply of creative work, to due recognition of the rights of authors and artists and to the specificity of cultural goods and services which, as vectors of identity, values and meaning, must not be treated as mere commodities or consumer goods. Article 9

Cultural policies as catalysts of creativity

While ensuring the free circulation of ideas and works, cultural policies must create conditions conducive to the production and dissemination of diversified cultural goods and services through cultural industries that have the means to assert themselves at the local and global level. It is for each State, with due regard to its international obligations, to define its cultural policy and to implement it through the means it considers fit, whether by operational support or appropriate regulations.

CULTURAL DIVERSITY AND INTERNATIONAL SOLIDARITY Article 10

Strengthening capacities for creation and dissemination worldwide

In the face of current imbalances in flows and exchanges of cultural goods at the global level, it is necessary to reinforce international cooperation and solidarity aimed at enabling all countries, especially developing countries and countries in transition, to establish cultural industries that are viable and competitive at national and international level. Article 11

Building partnerships between the public sector, the private sector and civil society

Market forces alone cannot guarantee the preservation and promotion of cultural diversity, which is the key to sustainable human development. From this perspective, the pre-eminence of public policy, in partnership with the private sector and civil society, must be reaffirmed. Article 12

The role of UNESCO

UNESCO, by virtue of its mandate and functions, has the responsibility to: (a) promote the incorporation of the principles set out in the present Declaration into the development strategies drawn up within the various intergovernmental bodies; (b) serve as a reference point and a forum where States, international governmental and nongovernmental organizations, civil society and

the private sector may join together in elaborating concepts, objectives and policies in favour of cultural diversity; (c) pursue its activities in standard-setting, awareness raising and capacity-building in the areas related to the present Declaration within its fields of competence; (d) facilitate the implementation of the Action Plan, the main lines of which are appended to the present Declaration. (1) Including, in particular, the Florence Agreement of 1950 and its Nairobi Protocol of 1976, the Universal Copyright Convention of 1952, the Declaration of the Principles of International Cultural Cooperation of 1966, the Convention on the Means of Prohibiting and Preventing the Illicit Import, Export and Transfer of Ownership of Cultural Property of 1970, the Convention for the Protection of the World Cultural and Natural Heritage of 1972, the Declaration on Race and Racial Prejudice of 1978, the Recommendation concerning the Status of the Artist of 1980, and the Recommendation on the Safeguarding of Traditional Culture and Folklore of 1989. (2) This definition is in line with the conclusions of the World Conference on Cultural Policies (MONDIACULT, Mexico City, 1982), of the World Commission on Culture and Development Our Creative Diversity, 1995), and of the Intergovernmental Conference on Cultural Policies for Development (Stockholm, 1998)

Main lines of an action plan for the implementation of the UNESCO Universal Declaration on Cultural Diversity The Member States commit themselves to taking appropriate steps to disseminate widely the “UNESCO Universal Declaration on Cultural Diversity” and to encourage its effective application, in particular by cooperating with a view to achieving the following objectives: 1. Deepening the international debate on questions relating to cultural diversity, particularly in respect of its links with development and its impact on policy-making, at both national and international level; taking forward notably consideration of the advisability of an international legal instrument on cultural diversity. 2. Advancing in the definition of principles, standards and practices, on both the national and the international levels, as well as of awareness-raising modalities and patterns of cooperation, that are most conducive to the safeguarding and promotion of cultural diversity.

3. Fostering the exchange of knowledge and best practices in regard to cultural pluralism with a view to facilitating, in diversified societies, the inclusion and participation of persons and groups from varied cultural backgrounds. 4. Making further headway in understanding and clarifying the content of cultural rights as an integral part of human rights. 5. Safeguarding the linguistic heritage of humanity and giving support to expression, creation and dissemination in the greatest possible number of languages.

6. Encouraging linguistic diversity – while respecting the mother tongue – at all levels of education, wherever possible, and fostering the learning of several languages from the earliest age. 7. Promoting through education an awareness of the positive value of cultural diversity and improving to this end both curriculum design and teacher education. 8. Incorporating, where appropriate, traditional pedagogies into the education process with a view to preserving and making full use of culturally appropriate methods of communication and transmission of knowledge. 9. Encouraging “digital literacy” and ensuring greater mastery of the new information and communication technologies, which should be seen both as educational disciplines and as pedagogical tools capable of enhancing the effectiveness of educational services. 10. Promoting linguistic diversity in cyberspace and encouraging universal access through the global network to all information in the public domain. 11. Countering the digital divide, in close cooperation in relevant United Nations system organizations, by fostering access by the developing countries to the new technologies, by helping them to master information technologies and by facilitating the digital dissemination of endogenous cultural products and access by those countries to the educational, cultural and scientific digital resources available worldwide. 12. Encouraging the production, safeguarding and dissemination of diversified contents in the media and global information networks and, to that end, promoting the role of public radio and television services in the development of audiovisual productions of good quality, in particular by fostering the establishment of cooperative mechanisms to facilitate their distribution. 13. Formulating policies and strategies for the preservation and enhancement of the cultural and natural heritage, notably the oral and intangible cultural heritage, and combating illicit traffic in cultural goods and services. 14. Respecting and protecting traditional knowledge, in particular that of indigenous peoples; recognizing the contribution of traditional knowledge, particularly with regard to environmental protection and the management of natural resources, and fostering synergies between modern science and local knowledge.

15. Fostering the mobility of creators, artists, researchers, scientists and intellectuals and the development of international research programmes and partnerships, while striving to preserve and enhance the creative capacity of developing countries and countries in transition. 16. Ensuring protection of copyright and related rights in the interest of the development of contemporary creativity and fair remuneration for creative work, while at the same time upholding a public right of access to culture, in accordance with Article 27 of the Universal Declaration of Human Rights. 17. Assisting in the emergence or consolidation of cultural industries in the developing countries and countries in transition and, to this end, cooperating in the development of the necessary infrastructures and skills, fostering the emergence of viable local markets, and facilitating access for the cultural products of those countries to the global market and international distribution networks. 18. Developing cultural policies, including operational support arrangements and/or appropriate regulatory frameworks, designed to promote the principles enshrined in this Declaration, in accordance with the international obligations incumbent upon each State. 19. Involving the various sections of civil society closely in the framing of public policies aimed at safeguarding and promoting cultural diversity. 20. Recognizing and encouraging the contribution that the private sector can make to enhancing cultural diversity and facilitating, to that end, the establishment of forums for dialogue between the public sector and the private sector.

The Member States recommend that the Director-General take the objectives set forth in this Action Plan into account in the implementation of UNESCO’s programmes and communicate it to institutions of the United Nations system and to other intergovernmental and non-governmental organizations concerned with a view to enhancing the synergy of actions in favour of cultural diversity.

Convention on The Protection and Promotion of the Diversity of Cultural Expressions Paris, 20 October 2005

The General Conference of the United Nations Educational, Scientific and Cultural Organization, meeting in Paris from 3 to 21 October 2005 at its 33rd session, Affirming that cultural diversity is a defining characteristic of humanity, Conscious that cultural diversity forms a common heritage of humanity and should be cherished and preserved for the benefit of all, Being aware that cultural diversity creates a rich and varied world, which increases the range of choices and nurtures human capacities and values, and therefore is a mainspring for sustainable development for communities, peoples and nations, Recalling that cultural diversity, flourishing within a framework of democracy, tolerance, social justice and mutual respect between peoples and cultures, is indispensable for peace and security at the local, national and international levels, Celebrating the importance of cultural diversity for the full realization of human rights and fundamental freedoms proclaimed in the Universal Declaration of Human Rights and other universally recognized instruments, Emphasizing the need to incorporate culture as a strategic element in national and international development policies, as well as in international development cooperation, taking into account also the United Nations Millennium Declaration (2000) with its special emphasis on poverty eradication, Taking into account that culture takes diverse forms across time and space and that this diversity is embodied in the uniqueness and plurality of the identities and cultural expressions of the peoples and societies making up humanity,

Recognizing the importance of traditional knowledge as a source of intangible and material wealth, and in particular the knowledge systems of indigenous peoples, and its positive contribution to sustainable development, as well as the need for its adequate protection and promotion, Recognizing the need to take measures to protect the diversity of cultural expressions, including their contents, especially in situations where cultural expressions may be threatened by the possibility of extinction or serious impairment, Emphasizing the importance of culture for social cohesion in general, and in particular its potential for the enhancement of the status and role of women in society, Being aware that cultural diversity is strengthened by the free flow of ideas, and that it is nurtured by constant exchanges and interaction between cultures, Reaffirming that freedom of thought, expression and information, as well as diversity of the media, enable cultural expressions to flourish within societies, Recognizing that the diversity of cultural expressions, including traditional cultural expressions, is an important factor that allows individuals and peoples to express and to share with others their ideas and values, Recalling that linguistic diversity is a fundamental element of cultural diversity, and reaffirming the fundamental role that education plays in the protection and promotion of cultural expressions, Taking into account the importance of the vitality of cultures, including for persons belonging to minorities and indigenous peoples, as manifested in their freedom to create, disseminate and distribute their traditional cultural expressions and to have access thereto, so as to benefit them for their own development, Emphasizing the vital role of cultural interaction and creativity, which nurture and renew cultural expressions and enhance the role played by those involved in the development of culture for the progress of society at large, Recognizing the importance of intellectual property rights in sustaining those involved in cultural creativity, Being convinced that cultural activities, goods and services have both an economic and a cultural nature, because they convey identities, values and meanings, and must therefore not be treated as solely having commercial value,

Noting that while the processes of globalization, which have been facilitated by the rapid development of information and communication technologies, afford unprecedented conditions for enhanced interaction between cultures, they also represent a challenge for cultural diversity, namely in view of risks of imbalances between rich and poor countries, Being aware of UNESCO’s specific mandate to ensure respect for the diversity of cultures and to recommend such international agreements as may be necessary to promote the free flow of ideas by word and image, Referring to the provisions of the international instruments adopted by UNESCO relating to cultural diversity and the exercise of cultural rights, and in particular the Universal Declaration on Cultural Diversity of 2001,

Adopts this Convention on 20 October 2005.

“ You must accept the truth from whichever source it comes.” MOSES MAIMONIDES

Think

Professor Felipe Fernández-Armesto

Professor Gayatri Spivak

Professor Fritjof Capra

Professor Hamlet Isakhanli

Professor Vandana Shiva

Professor Tariq Modood MBE

Professor Wade Davis

Professor Veronica Boix Mansilla

Professor Seyyed Hossein Nasr

Professor Adam Habib

Professor Akbar S. Ahmed

Culture: An unconscionably brief history Professor Felipe Fernández-Armesto World historian Felipe Fernández-Armesto charts the evolution of cultural divergence, which he calls the master-narrative of human history.

Felipe Fernández-Armesto spent twenty years at Oxford University and occupied a Chair in environmental history at the University of London (Queen Mary College) before moving to the U.S. His work has appeared in twenty-seven languages and has won, among other awards, Spain’s national prizes for geographical research and food-writing, the World History Association Book Prize, the John Carter Brown Medal, the Caird Medal of the National Maritime Museum, the Tercentenary Medal of the Society of Antiquaries, the IACP Prize, and the Gran Cruz de Alfonso el Sabio, Spain’s highest honour for services to education and scholarship. He has been short-listed for the UK’s most valuable literary prize.

I imagine extra-terrestrial archaeologists, thousands of years after the extinction of homo sapiens, sifting our remains disapprovingly. “Humans were a stupid, short-lived species,” I seem to hear them say, “self-condemned to destruction, but interesting because in variety of ways of life and thought they stunningly exceeded all other cultural creatures on Earth.” To me, history is the story of how that diversity happened. And why it happened is history’s great unsolved – almost unasked – problem. Story and problem only became discernible in the early 1950s when Japanese primatologists observed a young female macaque, whom they called Imo, washing a sweet potato. Until then the monkeys had cleaned their vegetables by scraping the dirt with their fingers. Imo passed her discovery on to her mother and sisters, who spread it in turn until the entire tribe, save for a few elderly and intractable conservatives, adopted it. The monkeys continue the practice to this day – as if it were a ritual upheld for the sake of tradition rather than for any more practical reason – even if presented with sweet potatoes that have already been cleaned. Imo’s moment was the first time cultural activity had been detected for certain in a non-human species: activity, that is, unimbedded in biology or instinct or the laws of evolution, but learned and passed by learning from generation to generation. By “culture” I mean any such learned behaviour, including mental behaviour. Since Imo’s breakthrough, the number of species in which culture is identifiable has grown to include all primates and many cetaceans and corvids and, albeit uncertainly, other animals including elephants and rats – so prodigiously as to inspire suspicions among some biologists that all organisms may have at least the potential to become cultural.

Culture is part of nature: been compatible with the laws of no one, no species can do evolution, because organisms can As far as we can anything contrary to nature. only do what evolution equips tell on evidence What is cultural, however, them for. But it could be an currently available, is distinguishable from what evolutionary spandrel – a faculty is merely natural by defying or property that is a by-product homo sapiens was not evolution, at least in the of evolutionary change. The exceptionally diverse Darwinian sense of the word: key faculty, I think, with which when the species culture is a means of passing humans are super-endowed is acquired characteristics to imagination: the power of seeing emerged in the fossil consecutive generations. One what isn’t there. By exercising record, maybe about can measure its incidence it, we can re-envision our by comparing communities habitat or our surroundings or two hundred thousand of a single species in shared our relationships or our world years ago. Divergence or identical environments: or our behaviours and strive wasn’t necessarily predifferent behaviours in different to refashion them accordingly. populations, unless explicable Imagination isn’t evolutionarily ordained. as responses to environmental advantageous: on the contrary, differences, or as the it has inspired humans to make consequences of random genetic mutations, are reckless and destructive interventions in their likely to be products of cultural change. environments, to espouse risky ambitions, to embrace profligate strategies, and to launch Thanks to Imo and the studies she sparked, we changes without heed to the consequences, which know that we are not alone: there are lots of are often unforeseen and frequently deleterious. cultural species out there. But the scale of cultural In consequence, history is a path picked across divergence among human populations remains ruins. startling. Other animals evince only a very limited repertoire, whereas humans have thousands of ways Yet two genuine adaptations for survival underpin of thinking, creating, worshipping, communicating, imagination and constitute, I think, its only essential and organising social, political, and economic life. ingredients. The first is anticipation. If imagination Even behaviours as vital or visceral as sleeping is the power of seeing what isn’t there, anticipation and eating happen in strikingly various ways is the power of seeing what isn’t there yet. among mutually distinguishable peoples. Like all Evolution equips most predatory or scavenging and differences that justify, or purportedly justify, the predated species with it because you must be able classification of humans apart from other animals, to envisage what is beyond the next clump or rise the difference is quantitative, not qualitative. But or horizon. Humans have it in unequalled measure, it is so conspicuous and – objectively considered – I suggest, because we are deficient in other useful so surprising as to demand investigation. As far as properties: we yield to rivals in physical strength, we can tell on evidence currently available, homo speed, agility, sight, hearing, ability to climb, and sapiens was not exceptionally diverse when the the efficiency of talons and fangs. Sweat keeps us species emerged in the fossil record, maybe about going for usefully long chases, while throwing arms two hundred thousand years ago. Divergence and dexterous digits help us catch prey and ward wasn’t necessarily pre-ordained. off predators. But without enhanced anticipation our disadvantages would surely be fatal in most The first question to ask is, “How did the capacity encounters. for cultural change arise?” The means must have 27

A 4th century BC Aramaic document showing the real name of Alexander the Great (Alexandros) appearing for the first time.

Memory – the power to see what’s there no longer – supplements and in obvious ways overlaps with anticipation. But whereas we are well endowed with anticipatory gifts, human memories are notoriously treacherous filters, like over-sensitive spam-software. The unreliability of witnesses, the conflicts of record, the transmutations wrought, with every recollection, by chemical and electrical activity in the brain, as well as the experimental evidence that shows some apes outperforming humans in selected memory tasks, all suggest or demonstrate our deficiencies. Paradoxically, however, bad memory is conducive to rich imagination. A new idea may be an old idea misremembered. One imperfectly recalled experience is another newly imagined. In combination, good anticipation and bad memory make homo sapiens a uniquely imaginative animal. Imagination leads to new cultural practices. In order for a population to adopt sweet-potato washing, someone like Imo must first envision the possibility, or imagine what it would be like to systematise the consequences of some accident. Once our ancestors acquired the makings of powerful imaginations, what unleashed them 28

to stimulate or nourish cultural divergence? Changing relationships with elements of the environment probably played a part because culture and environment affect each other, constituting, as some students like to say, a system of “dual inheritance”. Imagination helped tempt migrants into unexperienced environments, and made different responses accessible to different communities. In the course of world-wide dispersal, groups lost touch with one another and developed variously in mutual isolation. In the last great Ice Age, when the peopling of the world happened, imagination enabled communities to respond in peculiar ways. When warming resumed, populations who responded by adopting herding or tillage began to diverge markedly from those who clung to foraging ways of life. If, however, divergence has been the dominant theme of history – I’m not ashamed to call it the master-narrative – convergence has intervened at intervals, as sundered cultures have re-established contact, exchanged items, and grown more like one another in some respects. Paradoxically, perhaps, convergence often ignites new cultural initiatives: external influences stimulate new thinking, or crossbreed, as it were, with

indigenous ideas, producing hybrids. Messages misunderstood become new thoughts in the minds that receive them. In periods of cultural cross-fertilisation, change accelerates. Some of the most prolific new thinking – and many of the thoughts that continue to shape our values – happened in Eurasia in the “axial” age of the first millennium B.C. when contacts were unprecedentedly numerous across the land mass from the Yellow Sea to the Mediterranean. A similar effect occurred in the same parts of the world in the era of the Song and Yüan in China when the trade of the Silk Roads and the Mongol Peace put the western and eastern ends of Eurasia back in touch. The European outreach of the sixteenth century onwards extended the range of contacts, with immeasurably enriching effects, to the Americas, sub-Saharan Africa, and in the eighteenth century to places formerly isolated by the immensity of the Pacific. Without the intensification of such contacts (and of course ecological exchanges and resumed warming, which also played vital parts in facilitating new departures in culture), it is hard to believe that the Enlightenment could have happened. We are now in a peculiarly intense phase of convergence, which we call globalisation. Some cultures expire, transformed unrecognisably by new influences, or victimised, or swamped.Yet on the evidence of experience – which, though unreliable, is all we can go on – globalisation will not arrest divergence or spread a single, uniform culture across the world. On the contrary, we can see evidence of how conservative reactions, sometimes violent, always heartfelt, resist submersion and refresh or revive existing traditions wherever people feel their lifeways are under threat. And the likely outcome is that global culture will be just one more among many, as people go on imagining innovations, and divergence continues irrepressibly in a plural, multi-cultural, multicivilisational world. Vive la difference!

Diversity, growth and development Professor Fritjof Capra Systems theorist Fritjof Capra encourages us to see cultural diversity as part of the web of life that can only flourish if the predominant view on growth and development is shifted.

Cultural diversity enriches life. But that fragile gift is easily lost when culture is reduced to group-identity under the competitive pressure of a system driven by economic growth. The obsession of politicians and economists with unlimited economic growth must be seen as one of the root causes, if not as the root cause, of our global multi-faceted crisis. The goal of virtually all national economies is to achieve unlimited growth, even though the absurdity of such an enterprise on a finite planet should be obvious to all. The belief in perpetual economic growth amounts to a clash between linear thinking and the nonlinear patterns in our biosphere — the ecological networks and cycles that constitute the web of life. This highly nonlinear global network contains countless feedback loops through which the planet balances and regulates itself. Our current economic system, by contrast, does not seem to recognise any limits.

Fritjof Capra is a physicist, systems theorist and the author of several international bestsellers, including The Tao of Physics, The Web of Life, and The Science of Leonardo. He is co-author, with Pier Luigi Luisi, of the multidisciplinary textbook, The Systems View of Life. Capra’s online course (www.capracourse.net) is based on his textbook.

In this economic system, perpetual growth is pursued relentlessly by promoting excessive consumption and a throw-away economy that is energy and resource-intensive, generating waste and pollution, depleting the Earth’s natural resources, and increasing economic inequality. Moreover, these problems are exacerbated by global climate change, caused by our energyintensive and fossil-fuel-based technologies. Our key challenge is to shift from an economic system based on the notion of unlimited growth to one that is both ecologically sustainable and socially just. “No growth” cannot be the answer, in my view, because growth is a central characteristic of all life. A society, or economy, that does not grow will die sooner or later. Growth in nature, however, is not linear and unlimited. While certain

parts of organisms, or ecosystems, grow, others decline, releasing and recycling their components which become resources for new growth. This kind of balanced, multi-faceted growth is well known to biologists and ecologists. I call it “qualitative growth” to contrast it with the concept of quantitative GDP growth used by today’s economists. Qualitative growth is growth that enhances the quality of life through continual regeneration. In living organisms, ecosystems, and societies, qualitative growth includes an increase of complexity, sophistication, and maturity. These considerations imply that, to properly assess the health of an economy, we need qualitative indicators of poverty, health, equity, education, social inclusion and the state of the natural environment — none of which can be reduced to money-coefficients or aggregated into a simple number. The distinction between quantitative and qualitative economic growth also sheds some light on the widely used but problematic concept of “sustainable development.” Like “growth,” “development” is used today in two quite different senses — one qualitative and the other quantitative. For biologists, development is a fundamental property of life, which implies a sense of multi-faceted unfolding; of living organisms, ecosystems, or human communities moving toward reaching their full potential. Most economists, by contrast, restrict the use of “development” to a single economic dimension, usually measured in terms of per capita GDP. The huge diversity of human existence is compressed into this linear, quantitative concept and then converted into monetary coefficients.

Our key challenge is to shift from an economic system based on the notion of unlimited growth to one that is both ecologically sustainable and socially just. If “development” is used in the current narrow economic sense, associated with the notion of unlimited quantitative growth, such economic development can never be sustainable, and the term “sustainable development” would thus be an oxymoron. If, however, the process of development is understood as more than a purely economic process, including social, ecological, cultural, and spiritual dimensions, and if it is associated with qualitative economic growth, then such a multidimensional systemic process can indeed be sustainable. Such truly sustainable development is based on the recognition that we are an inseparable part of the web of life, of human and nonhuman communities, and that enhancing the dignity and sustainability of any one of them will enhance all the others. The preservation of a cultural heritage in all its glorious diversity depends on embracing this larger perspective.

The linear, one-dimensional, view of economic development, as used by most mainstream and corporate economists, and by most politicians, corresponds to the narrow quantitative concept of economic growth, while the biological and ecological sense of development corresponds to the notion of qualitative growth. 31

Diversity as the organising principle of all life Professor Vandana Shiva Public intellectual and activist Vandana Shiva explains how sustainability and diversity are ecologically linked through the principles of cooperation and collaboration.

Diversity is the organising principle of life in both nature and society. Cultural diversity and biological diversity go hand in hand. Nature does not work on the principle of sameness, uniformity and monocultures. The natural world is a constant striving for the diversity of expression. Cultures too strive for diversity. Cultural diversity flows from nature’s ways and her biodiversity. Diverse ecosystems give rise to diverse life forms, and to diverse cultures. The co-evolution of cultures, life forms and habitats has created, regenerated, and conserved the biological diversity and cultural diversity on this planet. Cultural diversity evolves when societies and communities are free to take care of their ecosystems and resources, share them in the commons, and use them sustainably for the common good.

Vandana Shiva is an intellectual and activist from India, who has worked in a wide range of different fields, inspiring change globally. Her activism is rooted in promoting counter-development and supporting grassroots networks, women’s rights and ecology. As the author of numerous important books and articles, Shiva has shown a lifetime interest in campaigning against genetic engineering and the negative impacts of globalisation, advocating for the crucial importance of preserving and celebrating biodiversity.

Reclaiming the commons is vital to the protection of cultural biodiversity. The commons create identity of place, a shared life, a common responsibility. Just as in a forest, diversity of life thrives when human societies view themselves as interconnected. Unity in diversity thrives, cultural diversity is enriched, sustained, and celebrated. We are united through our common humanity and our common earth citizenship. In India we refer to the Earth as One Family, Vasudhaiva Kutumbkam. Humans, as part of the earth family, have the potential to regenerate resources, create wealth cooperatively and share it equitably. The earth and her resources are alive. Human beings and communities take care of nature, regenerate her resources, and create shared abundance. Shared abundance creates the conditions for peace.

The mechanistic colonial world view ignored the interconnectedness and widespread cooperation among species and cultures for mutual support. Commons were enclosed, identities were fragmented, and cultural conflicts created as part of Divide and Rule; divide et impera.

Sustainability and diversity are ecologically linked because diversity offers the multiplicity of interaction which can heal ecological disturbance to any part of the system.

The fragmented atomistic view of society was imposed on complex interconnected living organisms and ecosystems. Each individual life form was assumed to be evolving in isolation, competing with all others for scarce and shrinking resources. Humans were divided and separated from nature through Anthropocentrism. People were divided by gender, race, and religion. The violence against people, especially women, indigenous peoples, farmers and workers, is connected to the violence against the earth and enclosures of the infrastructure of life.

Violence and conflicts in society grow when our commons are enclosed, and our identities are engineered to become fragmented and negative. Unsustainable use of the earth’s resources gives rise to scarcity leading to competition and conflict. Extractivism to create profits for a few imposes monocultures on nature and society. Biodiversity and Cultural Diversity are replaced by uniformity. Monocultures and greed go hand in hand. Diversity and care go hand in hand. The mechanistic view of separation and atomisation was blind to the fact that Nature and society are based on cooperation, not competition. Scientists are now finding out that cooperation, not competition, shapes evolution. From the molecules in a cell, to organisms, ecosystems, and the planet, cooperation and mutuality is the organising principle of life.

Diversity is the basis of ecological stability in nature and social stability in societies.

With the destruction of diversity and imposition of uniformity and what I have called Monocultures of the mind, homogenous systems are created which are vulnerable to social and ecological breakdown. We are witnessing breakdowns of the Earth’s ecosystems and ecological cycles. We are also living through the breakdown of societies as diversity is transformed from being the cohesive glue of society into the basis for creating cracks in social cohesion. Non-sustainability and uniformity mean that a disturbance to one part is translated into a disturbance to all other parts. Instead of being contained ecological destabilisation tends to be amplified. Sustainability and diversity are ecologically linked because diversity offers the multiplicity of interaction which can heal ecological disturbance to any part of the system. In addition to providing ecological stability, diversity also ensures diverse livelihoods and provides for multiple needs through reciprocal arrangements. Homogeneous and one- dimensional production systems break up community structure, displace people from diverse occupations, and make production dependent on external inputs and external markets. Dependency creates vulnerability. Diversity gives rise to mutuality and symbiosis. Diversity gives rise to ecological space for give and take, for cooperation and reciprocity. The destruction of diversity is linked to the creation of monocultures. With the creation of monocultures, the self-regulated and decentralised organisation 33

of diverse systems gives way to external inputs and centralised control. Diversity, Democracy and Self-organisation go hand in hand. Monocultures, domination and control go hand in hand. Monocultures, Competition, and greed have brought humanity to the brink. We face multiple emergencies - a health emergency, a climate emergency, an extinction crisis, brutal economic inequality and deepening cultural divides. Diversity can provide the healing that nature and societies need. From the conservation and regeneration of biodiversity we can learn how to conserve and regenerate cultural diversity. We are after all a part of nature, not separate from and apart from nature. From nature we can learn how to cultivate, nourish, and allow the flourishing of diversity, and through cultural diversity sow the seeds of peace, justice, sustainability, and resilience.

Preserving our indigenous heritage Professor Wade Davis Anthropologist and explorer Wade Davis warns of the threats to our “ethnosphere” such as the erosion of humanity’s many languages.

Wade Davis is a writer, photographer, and filmmaker whose work has taken him from the Amazon to Tibet, Africa to Australia, Polynesia to the Arctic. Explorer-in-Residence at the National Geographic Society from 2000 to 2013, he is currently Professor of Anthropology and the BC Leadership Chair in Cultures and Ecosystems at Risk at the University of British Columbia. Author of 22 books, including One River, The Wayfinders and Into the Silence, winner of the 2012 Samuel Johnson prize, the top nonfiction prize in the English language, he holds degrees in anthropology and biology and received his Ph.D. in ethnobotany, all from Harvard University.

Together cultures of the world make up an intellectual and spiritual web of life that envelops the planet and is every bit as important to the well-being of the planet as is the biological web of life that we know as the biosphere.You might think of this social web of life as an “ethnosphere,” a term perhaps best defined as the sum of all thoughts and intuitions, myths and beliefs, ideas and inspirations brought into being by the human imagination since the dawn of consciousness. The ethnosphere is humanity’s greatest legacy. It is the product of our dreams, the embodiment of our hopes, the symbol of all that we can be as a wildly inquisitive and creative species. Just as the biosphere, the biological matrix of life, is being severely eroded by the destruction of habitat and the resultant loss of plant and animal species, so too is the ethnosphere, only at a far greater rate. Few biologists, for example, would suggest that 50 percent of all species are moribund.Yet this, the most apocalyptic scenario in the realm of biological diversity, scarcely approaches what we know to be the most optimistic scenario in the realm of cultural diversity. The key indicator, the canary in the coal mine if you will, is language loss. A language, of course, is not merely a set of grammatical rules or a vocabulary. It is a flash of the human spirit, the vehicle by which the soul of each culture comes into the material world. Every language is an old-growth forest of the mind, a watershed of thought, an ecosystem of spiritual possibilities. Of the 7,000 languages spoken today, fully half are not being taught to children. Effectively, unless something changes, they will disappear within our lifetimes. Half of the languages of the world are teetering on the brink of extinction. What could

be lonelier than to be enveloped in silence, to be the last of your people to speak your native tongue, to have no way to pass on the wisdom of your ancestors or anticipate the promise of your descendants. This tragic fate is indeed the plight of someone somewhere on earth roughly every two weeks. On average, every fortnight an elder dies and carries with him or her into the grave the last syllables of an ancient tongue. Within a generation, we are witnessing the loss 36

of fully half of humanity’s social, cultural, and intellectual legacy. To be sure, the ten most prevalent languages, by contrast, are thriving; they are the mother tongues of half of humanity. Fully 80 percent of the world’s population communicates with one of just eighty-three languages. But what of the poetry, songs, and knowledge encoded in the other voices, those cultures that are the guardians

and custodians of 98.8 percent of the world’s linguistic diversity? Is the wisdom of an elder any less important simply because he or she communicates to an audience of one? Is the value of a people a simple correlate of their numbers? To the contrary, every culture is a vital branch of our family tree, a repository of knowledge and experience, and, if given the opportunity, a source of inspiration and promise for the future. “When you lose a language,” the MIT linguist Ken Hale remarked not long before he passed away, “you lose a culture, intellectual wealth, a work of art. It’s like dropping a bomb on the Louvre.”

Tragically, this terrible loss is occurring even as geneticists have finally proved the philosophers to be correct. Our genetic endowment in a continuum. Race is a fiction. We really are brothers and sisters, all children of Africa, including those of us who walked out of the ancient continent some 65,000 years ago and embarked on a journey that over 2500 generations carried the human spirit to every corner of the habitable world. But here is the important point. If we are indeed cut from the same genetic cloth, it implies that every culture shares the same mental acuity, the same raw genius. Whether this intellectual capacity and potential is exercised in stunning works of technological innovation, as has been the great achievement of the West, or through the untangling of the complex threads of memory inherent in a myth — a primary concern, for example, of the Aboriginal peoples of Australia — is simply a matter of choice and orientation, adaptive insights, and cultural priorities.

The Victorian notion of the savage and the civilised, with European industrial society sitting proudly at the apex of a pyramid of advancement that widens at the base to the socalled primitives of the world, has been thoroughly discredited — indeed, scientifically ridiculed for the racial and colonial conceit that it was. The brilliance of scientific research and the revelations of modern genetics have affirmed in an astonishing way the essential connectedness of humanity. We share a sacred endowment, a common history written in our bones.

The myriad of cultures of the world are not failed attempts at modernity, let alone failed attempts to be us. They are unique expressions of the human imagination and heart, unique answers to a fundamental question: What does it mean to be human and alive? When asked this question, humanity responds in 7,000 different voices, and these answers collectively comprise our human repertoire for dealing with all the challenges that will confront us as a species over the coming generations. Every culture has something to say. Each deserves to be heard, just as none has a monopoly on the route to the divine. There is a fire burning over the earth, taking with it plants and animals, cultures, languages, ancient skills, and visionary wisdom. At risk is a vast archive of knowledge and expertise, the complete catalogue of the human imagination. Quelling this flame and finding a way to honour the poetry of diversity is surely among the most important challenges of our times.

There is no hierarchy of progress in the history of culture, no Social Darwinian ladder to success. 37

Finding a spiritual unity in diversity Professor Seyyed Hossein Nasr Philosopher Seyyed Hossein Nasr suggests that notwithstanding the cultural variations in the outward expression of faith, there lies an inner Truth at the centre of all major world religious traditions.

Seyyed Hossein Nasr, currently University Professor of Islamic Studies at the George Washington University, Washington D.C. is one of the foremost scholars of Islamic, Religious and Comparative Studies in the world today. Author of over fifty books and five hundred articles which have been translated into several major Islamic, European and Asian languages, Professor Nasr is a well-known intellectual figure both in the West and the Islamic world. Possessor of an impressive academic and intellectual record, his career as a teacher and scholar spans over four decades.

The traditional interpretation of the philosophia perennis sees a single Divine Reality as the origin of all the millennial religions that have governed human life over the ages and have created the traditional civilisations with their sacred laws, social institutions, arts, and sciences. This Divine Reality is beyond all conceptualisation as suggested by such sacred formulae as the La ilaha illa’Llah (There is no divinity but God) of Islam, neti neti (Not this, not that) of the Upanishads, the “Tao that can be named is not the Tao” of the Tao Te-Ching and the “I am that I am” of the Bible understood at the highest level. Other traditions, especially the primal ones, refer to It only through silence or indirect allusion, whereas certain esotericisms such as the Cabala refer to It by means of expositions of blinding clarity that only veil Its infinite darkness transcending the light of manifestation. Even Its Name remains veiled and unutterable in certain traditions such as Judaism, but Its Reality is the origin of all that is sacred and the source of the teachings of each authentic faith. Like a mighty spring gushing forth atop a mountain, It gives rise to cascades of water that descend with ever-greater dispersion from each side, each cascade symbolising all the grades of reality and the levels of cosmic and, by transposition, meta cosmic reality of a particular religious universe. Yet all the cascades issue from a single Spring and the substance of all is ultimately nothing but that water which flows from the Spring at the mountaintop, the Reality which is the alpha of all sacred worlds and the omega to which all that is within their embrace returns. From this Divine Order issue forth the many cascades alluded to above, each with different forms and trajectories and with no two cascades being formally the same, although all consisting

of water. There are those that and the source of all that is gush forth over similar types sacred. Through the downward Religions do not of formations and terrain flow of the river of time and necessarily assert the corresponding to similar human the multiple refractions and same truths on the collectivities, and thus constitute reflections of Reality upon members of a religious family, the myriad mirrors of both level of their external while others display greater macrocosmic and microcosmic forms and dogmas. diversity and are produced by yet manifestation, knowledge They have a distinct other types of terrain. There are has become separated from never exact repetitions but there being and the bliss or ecstasy character of their own, are always correspondences. which characterises the each religious universe Nor is it impossible for a union of knowledge and tributary of one cascade to flow being. Knowledge has been being a unique into another, but all cascades externalised and desacralised, creation of the Divine originate from the Spring on especially among those segments Artisan. the mountaintop and none from of people transformed by the each other. Their similarities process of modernisation. That are basically due to the oneness of their Origin bliss which is the fruit of union with the One and resemblances in the rock beds, which receive and an aspect of the perfume of the sacred has the water through that original act of gushing become well-nigh unattainable and beyond the forth into each cascade that is theologically called grasp of the vast majority of those who walk upon “revelation. “ Only at the Spring Itself are all the the earth. But the root and essence of knowledge cascades one and nowhere else should complete continues to be inseparable from the sacred for unity be sought among them. To the well-known the very substance of knowledge is the knowledge Islamic saying, “Unity is unique” (al-tawhidu of that reality, which is the Supreme Substance. wahid)’, one might add that only in that Supreme Compared to the Sacred all levels of existence Unity can ultimate unity be sought. That is why and all forms of the manifold are but accidents. Frithjof Schuon, the foremost contemporary Intelligence is the instrument for knowing the expositor of the philosophia perennis especially as Absolute. It is like a ray which emanates from it concerns religion, has referred to this unity as and returns to the Absolute and its miraculous “the transcendent unity of religions,” emphasising functioning is the best proof of a Reality which is that although there is such a transcendent unity, at once absolute and infinite. religions do not necessarily assert the same truths To be sure, the image of man as depicted in on the level of their external forms and dogmas. various traditions has not been identical. Some They have a distinct character of their own, each have emphasised the human state more than religious universe being a unique creation of the others and they have envisaged eschatological Divine Artisan. realities differently. But there is no doubt that all In the beginning Reality was at once being, traditions are based on the central and dominant knowledge and bliss (the sat, chit and ananda images of the Origin and the Centre. The fallen of the Hindu tradition or qudrah, hikmah, and forgetful man only identifies reality with Rahma which are among the names of Allah in terrestrial life once he is cut off from revelation or Islam) and the “now” which is the ever-present religion that constantly hearken man back to the “in the beginning”. Knowledge continues to Origin and the Centre. possess a profound relation with that principal and primordial Reality which is the Sacred 41

“ There are as many paths to God as there are souls on Earth.” RUMI

Beacons of light in the history of interfaith harmony Professor Akbar S. Ahmed Anthropologist and international affairs scholar Akbar S. Ahmed draws inspiration from moments in history when cultural diversity was celebrated and interfaith harmony was pursued as a policy.

He prayeth best, who loveth best All things both great and small; For the dear God who loveth us, He made and loveth all. The Rime of the Ancient Mariner by Samuel Taylor Coleridge

Our common and global human civilisation faces perhaps its most severe threat since the asteroid destroyed the dinosaurs thousands of years ago. We are faced with the cumulative and devastating effects of climate change, the coronavirus pandemic which appears to be uncontrollable, and finally ethnic and religious hatred which puts at risk thousands upon thousands of those who belong particularly to minority groups. Perhaps there is no greater service to humanity today than to make us aware of what is common to us so that we can face these crises together in the hope of tackling them. I will illustrate the continuity and relevance of the idea of cultural unity in human history using two examples.

Professor Akbar Ahmed is the Ibn Khaldun Chair of Islamic Studies at the American University. In 2008 he was appointed Distinguished Chair for Middle East/Islamic Studies at the US Naval Academy in Annapolis, MD. He is a former Ambassador of Pakistan to Great Britain and has written numerous books as well as presenting and narrating a television series on the BBC. His oeuvre also includes notable films, plays and poetry. His latest book is The Flying Man: Aristotle, and the Philosophers of the Golden Age of Islam: Their Relevance Today.

On the day of 9/11, I found myself in one of my first classes, having just joined American University in Washington, DC. One of the planes flew into the Pentagon just a few miles from where we were in the university. Realising the immense importance of creating bridges as events unfolded, I threw myself into the task. In the following years, I spoke in houses of worship, the Holocaust Museum, the White House, State Department, the Pentagon and many think tanks and centres. In all such exercises, persistence and good luck play an important part. I was fortunate after 9/11 to collaborate with excellent interfaith campaigners such as Bishop John Chane, the Episcopal Bishop of Washington, DC and Senior Rabbi Bruce Lustig of the Washington Hebrew Congregation, the largest synagogue in the city. We followed the Rabbi’s lead and planned and executed the successful First Abraham Summit

at the Synagogue. Once our interfaith dialogue began to gain momentum, it very quickly picked up support. The Bishop and the Rabbi opened their houses of worship to all faiths. In time, the First Abraham Summit became the basis of some events which have become a permanent feature of the nation’s capital such as the Unity Walk held on 9/11. The three of us led the first walk and spoke at the three houses of worship along the route which began at the Synagogue of the Washington Hebrew Congregation, proceeded to the National Cathedral, and concluded at the main mosque on Massachusetts Avenue. In coming years thousands joined the march. Over the next few years, we spoke on TV, at the National Defense University and the National Press Club and participated in a major PBS documentary on religion. We were invited by communities and campuses to promote inter-faith understanding or ease tensions. People responded positively to seeing a Rabbi, a Bishop and a Muslim scholar talking about serious matters with good humour and obvious friendship. The Interfaith Conference of Metropolitan Washington gave their Inaugural Prize to the three of us, and the press dubbed us the “three spiritual musketeers.” The National Cathedral hosted an Evensong in 2005 presided over by Bishop Chane and Rabbi Lustig. In the time of the war on terror and demonisation of Muslims the holy Quran was recited in this magnificent Cathedral. Rabbi Lustig said: Despite the efforts of some Israelis and some in the American Jewish community to demonise the religion of Islam, rather than focusing their attention on the minority of extremists within the Islamic community, efforts toward Muslim-Jewish understanding are growing. Bishop John Chane sent out a Christmas card not long after 9/11 when Islamophobia was building up and anti-Semitism had begun to rear its ugly head. The card cited the three faiths and

Perhaps there is no stronger evidence of the vision of creating unity amid cultural diversity than the letter the Emperor Babar, founder of the great Mughal dynasty of India, wrote on his death bed to his son and successor Humayun. mentioned the Quran and the Prophet of Islam. This was too much for many in his congregation. He was sent a flood of angry and some virulently nasty responses which he shared with me. They called him a Muslim Bishop or the Jewish Bishop This did not deter him. He played in a band called the Chane Gang. When I received a standing ovation at the House of Bishops of the Episcopal Church after a lecture I delivered in 2011, he pointed to the assembly of some 140 bishops, the largest gathering of bishops in the US, and said with a twinkle in his eye. “Do you realise the honour? This is a tough crowd, they don’t even give the presiding bishop, the head of the church, a standing ovation.” A powerful example of bridge-building in history comes from South Asia. Perhaps there is no stronger evidence of the vision of creating unity amid cultural diversity than the letter the Emperor Babar, founder of the great Mughal dynasty of India, wrote on his death bed to his son and successor Humayun: Oh my son.The realm of Hindustan is full of diverse creeds. Praise be to God, the Righteous, the Glorious, the Highest, that He hath granted unto thee the empire of it. It is but proper that you, with heart cleansed of all religious bigotry, should dispense 47

justice according to the tenets of each community. And in particular refrain from the sacrifice of cow, for that way lies the conquest of the hearts of the people of Hindustan; and the subjects of the realm will, through royal favour, be devoted to thee. And the temples and abodes of worship of every community under imperial sway should not be damaged. Dispense justice so that the sovereign may be happy with the subjects and likewise the subjects with their sovereign. The progress of Islam is better by the sword of kindness, not by the sword of oppression. Ignore the disputations of Shias and Sunnis, for therein is the weakness of Islam. And bring together the subjects with different beliefs in the manner of the four elements, so that the body-politic may be immune from the various ailments. And on us is but the duty to advise. About five centuries ago, India was the centre of a thriving empire under the leadership of Babar’s grandson, Akbar the Great: India produced about a quarter of the world’s GDP and the people flourished under Akbar’s tolerant and inclusive leadership. In contrast, today the combined GDP of India, Pakistan, Bangladesh, and Afghanistan is about four per cent (according to the IMF). For their country to prosper as it did in the past, the leaders of modern India – as indeed those of other nations – have much to learn from Akbar not only in economics but in the field of inter-religious relations in a multi-cultural society. Akbar is matched in his yearning for a nonviolent world by two other mighty emperors of India, Asoka and Kanishka. Keep in mind that all three ruled the major present-day nations of India, Pakistan, Bangladesh, and Afghanistan – which together contain about a quarter of the world’s population. After his epic victory at Kalinga, when he saw the slaughter of a hundred thousand men, Asoka renounced violence and declared his affiliation with the Buddhist faith. The prominent stupas built across his vast empire, reminded his officials to care for ordinary people with compassion, integrity, and justice.

According to legend, Kanishka, who ruled India in the second century after Christ, was a ruler with a cruel and harsh temperament who changed dramatically after his conversion to Buddhism. There is little doubt that his gentle and compassionate rule earned him the admiration and love of his people. It was during the time of Kanishka that Buddhism made inroads into China. Kanishka’s capital at Gandhara was a dazzling city of students, scholars, diplomats, and priests. It linked Central Asia to South Asia. Nearby Peshawar, too, was a major city then and housed Kanishka’s great stupa which was one of the wonders of the ancient world. In any discussion of these emperors, we must not overlook their military might. Akbar’s army possessed some 40,000 armour-plated elephants which acted like modern tanks. His infantry and cavalry numbered in the hundreds of thousands. He was a successful military commander and doubled the size of his empire, extending – after half a century of his rule – from Afghanistan in the north, to the Muslim kingdoms in south India, from Sindh in the west to Bengal in the east.Yet he could show great humility and walked barefoot to pay homage to the great Sufi saints. But crucially, it was his spectacular success in winning over the nonMuslim religions of India that ensured the stability of his long reign and established his dynasty. His constant acts of kindness to the Hindus and Sikhs were legendary. His most implacable foes were in fact Muslims in the Shia kingdoms and among the Sunni tribes. Akbar embraced the nonviolence preached by Jains. He selected a quotation from Jesus to be emblazoned on the entrance to his new city, Fatehpur Sikri. He urged his governors to read Rumi, the mystic poet of love and allowed churches to be built in Agra and Lahore. One of his wives was called Mary. The Nauratan which consisted of nine members constituted the inner most circle of Akbar’s advisers. Four of the most important members of the Nauratan were Hindus. Akbar’s wives and consorts also included Hindus (namely Jodha).

There is little doubt that Akbar stabilised what looked like an empire on the verge of collapse and created a universal sense of harmony and peace. Prince Dara Shikoh, a direct descendant of Akbar, was formally declared the crown prince of the Mughal Empire in 1652. He became the glittering symbol of the golden age of Mughal art and architecture but would fall from grace and die humiliated. His seminal work, Majma-ul-Bahrain, the Mingling or Confluence of the Oceans, was guided by the instincts of the heart and rigorous reasoning. He laid out a thesis and then set out to marshal the evidence and prove the thesis correct. He proposed that the two great Oceans of faith, the Abrahamic and non-Abrahamic, are intrinsically linked. He was certain he had found the connection at the heart of the faiths. Having translated 50 Upanishads with the aid of learned pundits, he argued they were in fact nothing less than the Kitab el maknun or the “secret verses” of the holy Quran. This he called the Sirr-e-Akbar or the Great Secret. He had found the bridge between the Abrahamic faiths, here represented by Islam, and the non-Abrahamic religions represented by Hinduism. Together they represented a major percentage of the world’s population. In terms of milestones in religious literature, Dara’s Majma is as significant as Augustine’s The City of God and Aquinas’s Summa Theologica. In less than a decade from the time he was welcomed as the crown prince, he was betrayed, deserted, and executed.

start interfaith dialogue, especially in a hostile environment. I have been fortunate enough to work with those that are having the most impact in this area. One of the heroes of the global interfaith movement is the dynamic and charismatic Sir David Khalili. A renowned scholar and cultural philanthropist, his warm personality has endeared him to people across several faiths. Being of Jewish background, holding one of the world’s most significant collections of Islamic art and having been knighted by two pontiffs, he is referred to by the UK government as “the embodiment of interfaith harmony”. It is not surprising that the Khalili Foundation is behind this milestone book on cultural diversity, and I have been privileged to call him my friend for the last three decades. Such initiatives must be fully supported if we are to achieve the harmonious future we long for.

Although little may remain of Dara Shikoh’s political legacy, the message and spirit of his book, is of significance for us in the 21st century. I have taken the concept of the Mingling of the Oceans and am applying it to human history to examine those figures who have inspired us through the ages and who may yet again act as beacons in our own troubled times. Yet I know from personal experience how difficult it is to promote bridge building and 51

Towards a truer diversity Professor Gayatri Chakravorty Spivak Scholar and activist Gayatri Chakravorty Spivak suggests that many diversity and inclusion efforts can often be superficial and patronising, and that movement towards a truer understanding and implementation of diversity is required.

Let us begin with “Being,” philosophy thinking the human, the human as animal, as part of an animal world living in biodiversity leading upstream from the human, to the very first cell which by chance emerges out of the prebiotic soup. This is the contemporary charge for thinking this word in English. I bypass the awesome obligation to think of how the world’s wealth of language would think or not think this word. Plural epistemologies indeed. Different ways of knowing. The mother as honour, the daughter as reproductive right, and then in all the language of the world. Diversity carries a performative contradiction, because in thinking being we must think unity; equalness. To think unity but not the same is to celebrate diversity within the broadest, indeed an infinite, horizon; to acknowledge that difference animates the very question of being. If, however, we zoom in to consider the facts of today, we must acknowledge that diversity has come to mean the inclusion of minorities.

Gayatri Chakravorty Spivak is a critic, theorist, translator, and activist. She is University Professor at Columbia University and a founding member of Columbia’s Institute for Comparative Literature and Society. She is one of the world’s most prominent literary and cultural theorists, whose work continues to influence a broad range of fields, from literary criticism and philosophy to postcolonial theory and feminism. In 2012, she received the Kyoto Prize in Arts and Philosophy; in 2013, she received the Padma Bhushan, one of the highest civilian awards given by the Republic of India.

In the country of my residence, the United States of America, this has become increasingly difficult over the last five years, indeed, it has always been difficult.Yet, when we are patronised by well-meaning affirmative action which creates a historically justified double standard for us minorities, I must also fight it, celebrating the right to refuse. When there is violence, in the immediacy of disaster, this double bind disappears. I want to share with you my most marked childhood experience because childhood is when we are formed. Riot and famine. I have no pictures of the riot. I started school in September 1946. In October, the schools closed, and the riots began. We lived on the cusp of Syed Amir Ali Avenue and Old Ballygunge Road. I hear the cries now: ‘Hara hara Mahadeo, Allahu Akbar’

Diversity carries a performative contradiction, because in thinking being we must think unity; equalness.To think unity but not the same is to celebrate diversity within the broadest, indeed an infinite, horizon; to acknowledge that difference animates the very question of being. and a machete strike. I cannot find social justice in any named religion. I respect the prophets, they are ecstatics. But once institutionalisation begins, the possibility of political mobilisation and the forgetting of diversity can also begin. I keep hoping that if he had lived, Babasaheb Ambedkar, that supreme rationalist, would have explained that Buddhism was not free of this, as we now know from Myanmar, Thailand, Sri Lanka. One can take a stand against this welcoming diversity as equal but not same, recognising the fragility of “revolutionary time.” My parents – Sivani and Pares Chandra Chakravorty – were plain living high thinking nationalist intellectuals – anti-casteist, anticommunal. We fell asleep to a lullaby that went: All bodies are made of bone, flesh, lard, and blood. The same soul finds its dwelling there, how can you tell a Hindu or a Muslim?

bad bones. I learned this from a sports doctor in California when I cracked my shin while running. To translate this into our diversity code, Winston Churchill did not acknowledge the diversity of his empire and thought we Bengalis were not human. I left India suddenly because I had been extremely critical of the university as editor of the college magazine. I was told I had jeopardised my chances of obtaining a first-class MA. My father was long dead, and I was doing five ‘tuitionis’ as we say in Bengali Creole. I took out a loan on a ‘life mortgage’ as I had no collateral. I went to Cornell after applying by telephone. The second year, because my native language was not English, I received no financial aid. I was 20 years old, had no visa, no work permit, and was about to be deported. I was saved because there was one fellowship which had not been filled. In other words, the United States Humanities academy had not yet learnt diversity. It was three years before Lyndon Johnson removed the quota system and changed the Alien Registration Act. Diversity became a recognisable issue. Tagore addressed a poem to the Motherland about the inhuman treatment of Untouchables. It begins: O my hapless country, you will have to be equal in disgrace with those you have disgraced. This is diversity in shared disgrace. India is ready for that collective acknowledgement from below. We can feel the earth shaking – the spectre of atonement is haunting the country. We must win back our multi-ethnic, multilingual, multicultural, diversely religioned place. We are now ready to move to ‘Knowing’ from ‘Being’ as our lifeworld rearranges itself.

Famine had a more visible presence, skeletons crawling to the door with the croak, “Mother a bit of starch” – and bodies on the pavement. Even the middle class, eating rationed food, was seriously malnourished, and I therefore have 53

Regional diversity: A view from the Caucasus Professor Hamlet Isakhanli Scholar and educationalist Hamlet Isakhanli reflects on how regardless of regional geopolitics, culture remains a powerful conduit for mutual respect across borders.

It is communication that makes a person human. People chance upon each other, combine, and cooperate. Humanity’s advance is based upon unity and cooperation. The development of writing enabled the spread of knowledge through time and space, ensuring the passing of the accumulated treasury of knowledge to people both neighbouring and distant, as well as to future generations. Writing, the first major step towards humanity’s completion, was followed by inventions that strengthened this integration: the production and dissemination of paper; the printing press; newspapers, magazines and journals; the devising of symbolic languages for mathematics and music; the design and exploration of high-speed land, water and air transport; the inventions of the telegraph, radio and television; the spread and progress of primary, secondary and higher education; the imagining and production of computers, the internet and mobile phones. The world has shrunk, becoming much more accessible.

Hamlet Isakhanli is an Azerbaijani mathematician, historian of science and culture, writer, founder of Khazar University who served as University president from April 1991 to September 2010. He is currently the Chairman of the Board of Directors and Trustees, founder of Dunya School, and founder of a publishing house as well as a translator of poetry, lecturer, and editor. He is a founding member of Eurasian Academy. Often referred to as a polymath, Hamlet Isakhanli’s academic and literary works cover a broad range of fields including research in mathematics and in many areas of humanities and the social sciences, poetry, and creative writing.

As human communications advanced, the need increased for coexistence, tolerance and cooperation between communities, societies and nations with different languages, religions, and cultures. However, there are individuals and groups of people who purposefully emphasise the differences of language, religion, and culture, flagging and inciting nationalist and other responses. These two trends, two movements, came face to face: those who wish to live in peace, making diversity a force for creation and wealth, and those who use diversity as a tool for isolation and self-absorption, a marker for the humiliation of others. The shrinking of the world; globalisation; increased migration and political, social, and economic crises have made cultural diversity ever more salient. Claims on territory and for selfdetermination have used diversity as a fuel.

The Caucasus is one of the It is apparent that globalisation most diverse and richest has negative consequences, Cultural centres for of the world’s regions for too. The growing drive different ethnic groups the languages, religions and for integration, and its preserve and demonstrate cultures living there. It is a transformation into a leading place where great powers social force, not only fails to the cultural heritage and empires have stood facesupport the existence of small of their people: their to-face from the earliest of groups, but hinders such a folklore, music, dance, times. Three states - Armenia, project. To survive under soAzerbaijan, and Georgia - exist called cultural imperialism, customs, rites, and in the South Caucasus, and a national cultural heritage traditions. there are -many multilingual must be valued, preserved republics and regions within and developed. A further the Russian Federation in the North Caucasus. problem is the tendency towards separatism in In this land where languages of the Turkicsome national minorities. The main factor feeding Altaic, Caucasian and Indo-European families are separatism lies in the imaginations of poets and spoken; where Islam, Christianity, Judaism, and writers, linguists, and historians, philosophers, other religions are observed; where Caucasian, and other intellectuals; the exaggeration of Turkish, Iranian, Russian, and European cultures myth-filled histories and the incitement of came together, long-term cooperation and ties religious and ethnic feelings. People love fairy of friendship clearly exist. At the same time, tales. External influences can be another factor however, the region is not without its occasional contributing to separatism in some religious and conflicts. ethnic minorities; if the religion and/or ethnicity to which this minority belongs is in a dominant As a leading state within the Caucasus in area, position in another state or has taken the form of population and economic weight, the Republic a strong diaspora in a larger developed state, then of Azerbaijan is also rich in bio- and cultural strong external influences can play a disruptive, diversity. Although Azerbaijani Turks are a large even destructive, role. majority within the country’s ethnic composition, other groups are widely represented: second Turks and Armenians lived side by side in the and third places are shared by people speaking Caucasus and the Middle East. The Turks built a Caucasian language and an Indo-European great empires, were strong in number and language, followed by Iranian-speaking groups, territory, as well as politically and militarily. Jews, and other Turkic-speaking peoples. This Armenians lived in this Turkic world, prospered colourful ethnic landscape has persisted in in trade and crafts, and established cooperative, Azerbaijan for thousands of years. National and cordial relations with the Turks. The ambitions minorities and the majority live and work of the great powers in Russia, Europe, and together in an atmosphere of harmony and the United States to take over the world and friendship. Cultural centres for different ethnic redistribute it, shook the Turkic, Persian and groups preserve and demonstrate the cultural Arab worlds, seduced the religious and ethnic heritage of their people: their folklore, music, minorities living there, and called on them to dance, customs, rites, and traditions. The rise against their states. The old-world order was government demonstrates care for the national disturbed and marred by revolts and massacres. minorities. Azerbaijan pursues a policy of Although the great migrations caused resentment multiculturalism. Cultural diversity is taught in and jealousy between Azerbaijani Turks and schools. 55

Armenians, it was in the early 20th century that conflict between them escalated, leading to the so-called Armenian-Muslim clashes, which intensified during Russia’s defeat in World War I, the subsequent revolution and attempts to establish independent states that followed. Towards the end of the 20th century, the failure of the socialist system and the collapse of the Soviet Union intensified the Azerbaijani-Armenian conflict over Azerbaijan’s Nagorno-Karabakh region, with heavy losses on both sides as Armenia occupied significant swathes of Azerbaijani territory. In the autumn of 2020, of course, renewed fighting saw Azerbaijan liberate those occupied lands. There may be resentment and conflict now between two peoples who have been neighbours and friends for centuries. But living in peace is the great ideal. There is no other way but to strive for peace. The lives of both peoples, as reflected in their folklore and literature, demonstrates the correctness of such a path. There are hardly any works in Azerbaijani literature that humiliate other nations, including Armenians. I do not know any well-known Azerbaijani poet or writer who expresses hostility to the Armenian or Georgian people in their works. On the contrary, Azerbaijani intellectuals have noted the apathy of Azerbaijan, Iran, Turkey, and other Eastern societies in matters of reading, schooling, theatre and journalism, and invited their own people to look to their more advanced neighbours. At the same time, the injustice of actions by Russia and the West were targets of criticism. Of course, since 1988, there have been aggressive articles in the new literature criticising Armenian political ideology, sometimes verging on the extreme, but they are not representative of mainstream Azerbaijani literature. Historically, Azerbaijani poets and writers wrote about the love between Armenian and Azerbaijani Turkic youth. They did not place Christianity in opposition to Islam but treated the subject seriously and satirically. 56

Even though religious divisions have historically impinged on this friendship and provoked tragedies, friendship between the Azerbaijani and Armenian peoples is widely reflected in Azerbaijani literature. From the satirical anecdotes of the magazine Molla Nasreddin, to the epic Asli and Karem, from Mammadguluzadeh’s play Kamancha to Jabbarly’s play In 1905, we see patterns which suggest there are more similarities than differences between the two nations. Armenian writers too have emphasised the similarity and virtue of the neighbouring nations. According to Mikail Nalbandian (1829-1866), Turks and Armenians are remarkably similar in lifestyle and character: Hovhannes Tumanyan (1869-1923) stressed that every nation has beautiful features, and it is necessary to recognise them: “Are we well acquainted with the kindness and purity of the Russian man’s heart, the sincerity of the Georgian heart, the chivalry of the Azerbaijani?” In the meantime, hatred builds a wall that limits us, deprives us of sight of the other side. We need to build a bridge, a bridge of human relations; economic and cultural cooperation is better than the walls raised by hatred. History has shown that over time, animosity between nations and states dissolves, because there is no benefit in perpetuating hostility; it harms both sides. It is not easy to move from yesterday’s hostility to tomorrow’s cooperation.Yesterday - Memory prevents it. But Tomorrow - the future wants it. Unity in difference and diversity in culture brings peace, rest, and joy to people - and wealth to society!

Multiculturalism and the institutionalisation of cultural diversity Professor Tariq Modood MBE Sociologist Tariq Modood advocates multiculturalism as a social policy that encourages cross-cultural dialogue, the respect for difference and ultimately a stronger sense of national identity.

There was a time when multiculturalism was regarded as the positive way to accept and institutionalise ethnic diversity in Anglophone and West European countries. It was not necessarily endorsed but it was regarded as the future. From the late 1990s and especially after the terrorist attacks of 9/11 multiculturalism attracted increasing criticism, much of it political. This gave rise to interculturalism, an alternative way of thinking about and governing diversity. A pronounced feature of interculturalism has been the insistence that the nature of cultural diversity in urban centres in the West has changed in the new millennium and therefore multiculturalism is out of date, or its flaws have become more evident.

Tariq Modood is Professor of Sociology, Politics and Public Policy and Director of the Centre for the Study of Ethnicity and Citizenship at the University of Bristol and a Fellow of the British Academy. His latest books include Multiculturalism: A Civic Idea and as co-editor The Problem of Religious Diversity: European Challenges, Asian Approaches.

In Quebec this was grounded in an appreciation of the necessity of the majority culture for social stability and acted as a warrant for a form of ‘majority precedence’. European interculturalism, the most prominent and influential strand of this policy-oriented critique, is quite different. While interculturalism in many ways originated with political intellectuals and academics, European interculturalism did so with NGOs, policypractitioners and policymakers and was much more practical from the start. It does not work with concepts of majorities and minorities but focuses on individuals rather than group membership and sees national preservation and nation-building not as a goal but as obstacles to ‘contact’, social mixing, plural identities, and cosmopolitanism. The following key concepts highlight what I believe multiculturalism (MC) has to offer and why it should not be abandoned.

Difference: In multiculturalism workplaces and neighbourhoods, the idea of difference has two local government services and In general, a aspects. There is the difference so on. If you were to focus multicultural society that is imposed on people from your policy prism only on the requires more state the outside, an ascribed, negative local, you would drain it of difference as in the racism some of the most important action not just to that says, ‘we’re white, you’re considerations. The local must be support respect for black, and you are inferior’. seen as additive to the national diversity but to bring A contemporary illustration is not as substitutive. We must not Islamophobia as a form of cultural devalue the national either from people together in racism. The second aspect is the local side or the global side. a common sense of ‘difference’ as experienced Dialogue: Dialogue has been from the inside, the subjective national belonging. central to multiculturalism. difference that people feel In general, a multicultural about themselves, their sense of group identity. society requires more state action not just to Multiculturalism emphasises the importance of support respect for diversity but to bring people recognising this component of identity. together in a common sense of national belonging. Equality: Non-discrimination (or toleration) is a While it is true that interculturalism also classical liberal concept. Multiculturalism does emphasises dialogue, the focus is on the micro. not displace it but adds the distinctive aspect Interculturalists talk about neighbourhoods, of respect. This is the idea that equality does schools, youth clubs, shopping malls, football not require treating everybody by a uniform clubs and they emphasise the importance of standard or that all policies must be applied in contact. Overall, they want the dialogue to be the same way to all groups. Equality means the non-political. respectful inclusion of ‘difference’, rather than Let me illustrate what I mean with an educational offering minorities equality with a price tag of example about religious instruction (not merely assimilation. religious education) and worship in standard Ethno-religious Groups: The first wave of state schools (i.e., not faith schools). We should multiculturalism assumed that groups would not, for example, ask schools to cease Christian be defined by language, ethnicity, indigeneity, religious instruction or worship or celebrating or migration. Britain has probably led the way Christmas because of the presence of Muslims or in promoting the idea that religious groups, Hindus; rather, we should extend the celebrations or ethno-religious groups, people like Sikhs, to include, for example, Eid and Diwali. Such Muslims, Hindus and so on must be included in separate classes and faith-specific worship need multiculturalism. This is progress, because these to be balanced with an approach that brings are the groups that equality must be extended to all the children together and into dialogue; in our contemporary circumstances. indeed, without that it would be potentially divisive of the school and of society. But where National Identity: Multiculturalism views national that is in place, voluntary pursuit of one’s own citizenship as the vehicle for the transformation faith or philosophical tradition completes the of national identity. National laws, policies, multiculturalist approach to the place of religion campaigns, and resource allocation decisions in such schools. impact on cities. For example, it is racial equality laws at the national level that give people If the majority comes to the view that it no longer protection and create the relations in their has a religion or does not want its religion(s) 58

taught in state schools, fair enough. But that does not give it the right to veto the religious induction into minority faiths at school – if any minority wants it. Just as Christians do not have any dietary requirements at school does not give them the right to prevent the provision of kosher, halal, or vegetarian options for pupils. This is an expression of multicultural equality: accommodating groups based on their need not simply by an assimilation into majority provision. That is the multiculturalist way forward rather than a pretence of state neutrality. The principle can be expressed as one of positive inclusion, not of colour-blind, faith-blind, gender-blind etc. formal equality. My point in elaborating the five key concepts of MC is to highlight what I believe MC has to offer and to suggest further engagement based on a macro-micro distinction. MC will operate mainly at the level of macro concepts, discourses, and policies within a framework of national rights projects, and citizenship. IC, by contrast, will focus on micro relationships, contact and mixing, what is sometimes called ‘everyday multiculturalism’ and extended to include local governance. There is reason to believe that a new complementarity is in process of being worked out.

“ Diversity is not an abnormality but the very reality of our planet. The human world manifests the same reality and will not seek our permission to celebrate itself in the magnificence of its endless varieties.” CHINUA ACHEBE

Perspective-taking as a way into each other’s worlds Professor Verónica Boix Mansilla Cognitive scientist and educationalist Verónica Boix Mansilla reflects on the urgent need for cultural empathy, and for such mindsets to be cultivated across schools worldwide.

Verónica Boix Mansilla is a Principal Investigator at Project Zero, Harvard Graduate School of Education, where she also chairs the Future of Learning institute. Her research group examines quality approaches to educating for global and intercultural competence in and across the disciplines in multiple education contexts.

For over three decades the world has witnessed a rapid and uneven process of globalisation able to connect societies as never before, giving rise to new forms of global interaction, intercultural understanding, cooperation, movement, and innovation. Around the world today, 281 million international migrants are transforming societies, while being transformed by them. They enrich cultural repertoires, languages, and resources in their new land, while transforming the quality of life and the structure of desire in the societies they left behind. They are crafting dynamic forms of transnational identity, mapping novel borderlands in the geography of belonging. They are weaving our humanity together in their daily interactions with others. We are also witnessing the rise of global inequities, political polarisation, and environmental disruptions. From cyberbullying to fake news, we see the misuse of the very digital networks meant to connect us. Next-generation AI challenges us to re-think what it means to be human, and to articulate the relative role of markets and ethics in crafting a new social contract for the Anthropocene. Ethno-cultural conflicts have become the most common source of political violence in the world since the end of the Cold War. Feeble institutions, conflict, violence, continue to lead women, men, and children to leave their homes, stepping into the largest humanitarian crisis we have seen since World War II. Xenophobic, extreme nationalist, and nativist platforms are on the rise, foregrounding forms of “othering,” harmful to individuals and societies. They place children – especially immigrant-origin and ethnic minority children – in particularly vulnerable situations. Whether we leverage our global interconnectedness to construct more inclusive

and sustainable societies, or we fail to do so, opening room for hatred, violence and dehumanisation depends, in great measure, on our capacity to take perspective and engage in transformative intercultural dialogue as well as our determination to nurture these capacities among rising generations.

“Perspective-taking” – the capacity to understand how others view their world – is at a premium in increasingly diverse and complex societies.

“Perspective-taking” – the capacity to understand how others view their world – is at a premium in increasingly diverse and complex societies. It was also the topic of a class on global learning I taught at the Harvard Graduate School of Education. In this class, a group of students and I tried to understand how the perceptions of different individuals were shaped. These were people encountered by journalist Paul Salopek in a 24000-mile, decade-long odyssey as he re-traced the migration of the first humans out of Africa. Our effort to imagine the impact of river cycles, majestic deserts and stubborn wars on the people Paul spoke to, was both challenging and generative. They raised essential questions about cultural perspective-taking. How can one begin to imagine the tapestry of values that inform these individuals’ actions? How much do we need to know about the war in Syria before attempting to make sense of these lives? What do we do with the paralysing fear of putting our ignorance on the table? How not to be hurt by others’ misconceptions about people and cultures we love and know well? We even asked: is a legitimate form of cultural perspective-taking even possible in our cacophonous world? Not surprisingly, addressing some of these puzzles requires that we put “perspective-taking” itself in perspective. The capacity to take perspective is evolutionarily engrained in our human biology. For over a decade, neuroscientists have studied the working of “mirror neurons” a special type of neurons in our brains by which we tend to emulate within

our own neural systems other people’s physical movements and states of mind. While not purely innate nor fixed, our capacity for empathic perspective-taking has deep roots in our biological constitution.

Cognitive psychologists have shown how, as early as age four, children construct a “theory of mind” – a personal mental picture of the perspectives, beliefs, and motivations of others. Luckily, it does not take much for us to learn that others can have a different point of view. And under regular circumstances we are probably inclined to consider and feel other people’s experiences vicariously. Sociologists too have helped us see that our understanding of others emerges through social interactions. Through the blow by blow of our exchanges with others, we gain a sense of who they are, while shaping our sense of ourselves. We are constantly interacting with others, mutually calibrating our views of and with them. Furthermore, our capacity to take perspective is aided by the fact that, regardless of distance, we share important experiences with other human beings – we love, we protect our children, we associate with friends, we fear, we learn, we fight. Whether we live in Harvard Square, a village in the Andes, or a Syrian refugee camp these aspects of the human experience bind us together and offer a powerful common ground for conversation. Perspective-taking, we may conclude, is a profoundly human endeavour, a capacity we can begin to develop simply by virtue of being members of social groups and recognising our humanity. And that, quite clearly, is good news! A core human proclivity toward perspectivetaking is not the full tale, however. In a world that requires that we become more cosmopolitan, more understanding of others and ourselves, 63

another side of this story must be told. Taking perspective requires that we also understand that having friends, protecting our children, fearing danger, takes on different meanings as they unfold in cultural, religious, historical, and situational contexts that are often different from our own. And the not-so-good news is that our intuitive attempts to understand other people’s views and experiences are not always the most productive.

other cultures and our fear of misunderstanding them; the risk Cultivating the of being offended by others’ mindsets that will help perceptions of our backgrounds us navigate a world or places of origin. These are legitimate sources of discomfort of growing diversity, when we try to understand the complexity, mobility, perspectives of others. They are and inequities stands also the most generative windows into new worlds. Our motivation as a most urgent to exercise empathy in the face educational task. of difficulty is our mindset – that is, the theories we hold about the fixed versus malleable nature of our capacity for empathic perspective-taking. Cultivating We are wired to live in small homogenous villagethe mindsets that will help us navigate a world like communities surrounded by people who of growing diversity, complexity, mobility, and we would have known all our lives. Confronted inequities stands as a most urgent educational task. with more complex societies we are prone to stereotyping and oversimplifying. We engage all In education today, many welcome efforts are too easily in “group think”, favouring going with underway to cast a more global outlook across the flow of the group over thinking differently the curriculum. It matters greatly that our young and for ourselves. We are prone to “confirmation are informed about world histories, traditions, bias,” which means granting greater credibility to cultures, and geographies.Yet I find it essential the people with whom we agree and disbelieving to take a stance towards perspective-taking those who hold a different view. Furthermore, that is not singlehandedly dependent on having human empathy breaks down, recent studies show. descriptive information about cultures. The world Empathy is context-dependent. It breaks down is too broad to be “covered” in the informational in the face of the difficulty or distress of relating sense! Rather, I have come to favour a more to people in need. A common psychological dialogical and inquiry-oriented disposition – one response is shut-down or avoidance. in which we learn to view “the other” in their full human potential – being at once a woman, These human limitations in perspective-taking a citizen, a mother, a patient, a friend, a cook, a are not our fault; they are simply the way we are daughter and refugee. inclined to behave.Yet neither is our empathydeficit our destiny. Becoming more sophisticated A case in point is Laura, an North American at taking perspective will require special teacher and friend, who recently found herself attention, especially in today’s world, where responsible for teaching Hibaaq (all names are strong migratory movements and ubiquitous pseudonyms), a 4th grade Somali refugee girl connectivity create conditions for us to encounter trying to find her way between worlds of bare feet people from all walks of life on a regular basis. on the desert sand and freezing mittens in her new home in Portland, Maine. Understandably, Laura In my work with teachers, students, and peers felt ill-prepared to teach a child whose story was on these matters I have learned that the journey so very foreign to her. Forgetting about culture toward complex perspective-taking requires and teaching grammar and punctuation seemed that we traverse some possible risks: the risk an improbable solution. Reading about Somalia? of paralysis induced by our sense of respect for 65

Perhaps. But it was only when this empathic teacher turned to Hibaaq herself, to ask about her grandmother, her family stories, and her friends, that Laura broke through the glass door that separates Hibaaq “the student in class” from Hibaaq “the full human being” and they both found their way into one another’s world. The dialogical approach to perspective-taking I favour finds its strength in our capacity to recognise the limits of our understanding, to calibrate our understanding with others, and to acknowledge our propensity for error. It is also

rooted in our commitment to continuously trying to find our way into other people’s worldviews, bringing respect and compassion to our interactions. Compassion for others – and a bit for ourselves as we give ourselves the chance to explore new worlds. On this, we would do well to learn from Paul Salopek to keep our shared humanity at the centre of our conversation and stand ready to be changed by what we learn.

“ The highest education is that which does not merely give us information but makes our life in harmony with all existence.” RABINDRANATH TAGORE

The intercultural approach to complex world problems Professor Adam Habib Director of SOAS Adam Habib stresses the need for global approaches to global problems, highlighting the importance of cultural sensitivity and cross-cultural cooperation in designing sustainable solutions.

Professor Adam Habib is an academic, activist, and public intellectual. He is Director of SOAS University of London and previously VC and Principal of University of the Witwatersrand (Wits) in South Africa. Habib is a co-founder of the African Research Universities Alliance, an affiliation of research-intensive universities on the continent. He has published numerous edited books, book chapters and journal articles over the last three decades in the thematic areas of democratisation and its consolidation in South Africa, contemporary social movements, philanthropy, inequality, giving and its impact on poverty alleviation and development, institutional reform, changing identities and their evolution in the post-apartheid era, and South Africa’s role in Africa and beyond.

If anything, the COVID-19 pandemic should have raised public consciousness about the transnational character of the challenges we now face. Whether we speak of public pandemics, climate change, water conservation, inequality, or social and political polarisation, all must be resolved, at least in part, at the global level. Yet these global solutions require a collective, cohesive transnational human community which does not exist. Indeed, our world has become far more divided than it has been in decades and unless we address this, we are unlikely to find the global solutions to meet the transnational challenges of our time. Resolution of these global challenges requires robust science, world-class technology, and local knowledge. Science and technology are always deployed in specific social, cultural, and historical settings which influence their impact. Take for example the Ebola pandemic in West Africa in 2015 and 2016. The science told us that the response should be the isolation of those infected with the virus, so that it could not jump from host to host. But this went against the grain of the religious burial customs of a primarily Islamic society. People needed to cleanse the bodies of loved ones before they were buried to make their path easier in the afterlife. It was necessary to recognise and address the issue through religious interdicts and cultural engagements with the community before we could impose quarantine and end the pandemic. This highlights the importance of two elements in addressing our global challenges: the importance of interdisciplinary collaboration across the natural and social sciences and the necessity for an interaction between local contextual knowledge and global science. They demand we structure our learning and construct our solutions beyond narrow

disciplinary divides and Civic institutions, universities, transcend our cultural, religious, schools, cultural centres, We must understand ethnic and national prejudices. NGOs, religious institutions that our distinctiveness We must recognise that we - entities that bring together is not to be an have much to learn from each the human community in all other and develop a collective its diversity - must become impediment but rather desire to build a more cohesive brokers of such intercultural an asset that enriches human community, less divided dialogue. These institutions our complex human by the animosities of our past, that bring together select and more committed to healing groups of human beings need community. divides. We must understand that to recognise the importance of our distinctiveness is not to be an collective survival. They must impediment but rather an asset that enriches our enable or at least be open to engaging in honest, complex human community. open and magnanimous conversation with their counterparts across the cultural divide. This can only be enabled through an intercultural dialogue across religious, linguistic, ethnic and Such intercultural dialogue is not a privilege or national boundaries. But such intercultural a luxury. It is vital for the emergence of a more dialogue also needs to recognise the importance cohesive human community capable of addressing of social justice: the need to compensate for climate change, future pandemics, and the many and address the inequalities that we inherit as a other social challenges of our time. Indeed, it is human community. This requires the fashioning necessary for our very survival as a human species. of equitable solutions to these global challenges so that the past does continue to weigh on the present and define the future.

“ Our ability to reach unity in diversity will be the beauty and the test of our civilisation.” MAHATMA GANDHI

Create

Deeyah Khan

Sir David Adjaye OBE

Daniel Barenboim

Harriet Wennberg

Peter Gabriel

Amit Sood

Sumi Jo

Harry Verwayen

Sami Yusuf

Eunice Olumide MBE

Tan Dun

Jeremy Gilley Jeremy Gilley

Diversity of thought and the freedom of expression Deeyah Khan Filmmaker and UNESCO Goodwill Ambassador Deeyah Khan contemplates the barriers to the freedom of cultural expression, and how to overcome them.

We know that diversity is important to life. Our planet flourishes on diversity, from plants to bacteria, insects to animals, all interconnected in complex, fragile ways. We, as humans, also flourish on diversity. As a Norwegian of mixed Afghan/Pakistani ancestry, often working in America producing documentaries for a British TV channel, I have always lived with diversity, and diversity has always brought me life. The generative possibilities of a diverse culture have always excited me, whether it’s music that blurs the boundaries of North and South or foods that include flavours from different cultures to create something new, delicious and unique.

Documentary director and producer Deeyah Khan has won two Emmys, a BAFTA, an RTS and two Peabody Awards in just under a decade of making empathetic and unflinching films which deal with some of the most important and polarising issues confronting the world to-day; extremism, violence against women, inequality, racism and social exclusion. Born in Norway to Muslim immigrant parents, Deeyah’s experience of the beauty and the challenges of living between different cultures shapes her creative vision, informing the emotional honesty and humanity which characterises her films. In 2010 Deeyah founded her media, arts and education company Fuuse, with the aim of creating space for more inclusive and diverse stories; in 2016, she was appointed the first UNESCO Goodwill Ambassador for Artistic Freedom and Creativity.

Diversity brings innovation, excitement, change. And in a world where change is the only constant, diversity is increasing, whether that’s through mass migration or the availability of content channelled directly from every corner of the world. Diversity is a resource in both our physical and cultural ecosystems. It needs to be cherished, valued, protected and appreciated. Yet diversity is also unsettling and can be seen as a threat by those who fear change or a challenge to their power. But compressing human expression into conformity erodes the psyche and deadens us into silence. Women know the feeling of having their words snatched away in homes ruled by men. They learn to ‘unspeak’ their thoughts to avoid conflict. They learn that belief is sparse, and blame is plentiful. Earlier this year, the UK police clamped down on demonstrations calling for justice for Sarah Everard who was killed by an off-duty police officer. The silencing of women does not just happen within our homes.

The requirement to unspeak our thoughts ultimately means we must not think them in the first place. The censor – whether it is the state, vigilantes, or our own community and its institutions – demands we do not speak. To express yourself, whether in words or music or dance, takes courage. Most women, driven by fear, chose silence. With every act of censorship, fear ripples across the community and ideas become harder to exchange. We already live in a world segmented by social barriers. Truths can burn out if they are not set free, if they are not shared. And for this, we need to foster diversity. For too long, much of the world has been dominated by people of a certain gender, a certain race, a certain culture and a certain class. That must change. But we need diversity of thought as well, and the freedom to express that diversity. We need to ask questions: difficult questions, unwelcome questions, questions we do not want to answer, questions that make us think. This is how we learn and grow, assess and correct our positions. In the internet age, communities are no longer lively marketplaces with familiar faces. They have become platforms peopled by avatars. We learn to follow and unfollow; friend and unfriend. It is easy to find your own echo-chamber, to become your own censor. We can encase ourselves in a protective bubble of orthodoxy without even understanding why we disagree.

We already live in a world segmented by social barriers.Truths can burn out if they are not set free, if they are not shared. Embracing diversity is even harder in an era of identity politics, intensifying competition for resources and state surveillance. It takes courage to speak out in these circumstances. But a truly diverse ecology of ideas should not be dependent on heroes who take risks, but on the constant efforts of all of us to promote the right of people to speak, whether or not we agree with what they say. One of the glories of our age is the ease with which it is now possible to access a vast store of cultural resources. It has never been easier to learn about other cultures, other peoples, and other ways of life. Listening and learning is about charting our way into the future. Confronting humanity’s problems collectively gives us a better chance of surviving – and even flourishing – on this burning planet.

But that is not how we will assure the future of the human race. We stand on a precipice, with the environment buckling under the strain, with our institutions weakening and our unity fractured. We need solidarity. This is something that I have learned from listening to people I did not agree with: from white supremacists who believed I was a threat to their culture, to jihadists, who thought I was betraying the faith we shared. There is no way forward for humanity without mutual understanding.

“ If it is true that there are as many minds as there are heads, then there are as many kinds of love as there are hearts.” LEO TOLSTOY

Music as a shared, lived and reflected practice Daniel Barenboim Composer and humanitarian Daniel Barenboim reflects on the role of music as an intercultural dialogue that can be leveraged to bridge divisions and uphold social justice.

This year we celebrate the 20th anniversary of the UNESCO Universal Declaration on Cultural Diversity – a vital declaration that has many active supporters around the globe. The support of cultural diversity and intercultural dialogue through music and musical education means very much to me. What do we refer to when discussing cultural diversity? The Universal Declaration clearly demonstrates that everyone must acknowledge not only “otherness” in all its forms, but also the plurality of his or her own identity. We need social and educational experiences in addition to reflection on one’s own experience to combat harmful stereotypes. The more we interact with diverse others and mindfully reflect on the experience, the more we can improve our competency with differences.

Apart from his musical talents, Daniel Barenboim, Israeli pianist and conductor is noted for his bold efforts to promote peace though music in the Middle East. As a pianist, Barenboim is admired particularly for his artistic interpretations of the works of Mozart and Beethoven. As a conductor, he is recognised especially for his leadership of the Chicago Symphony Orchestra.

Cultural diversity is at the heart of the contemporary debates about identity as it goes inevitably hand in hand with human rights and human responsibilities. This shows us that the promotion of cultural diversity is not an abstract concept but vital for human survival. The countless present-day crises and conflicts demonstrate that cultural diversity is far from being a matter of course. For more than 20 years, the West-Eastern Divan Orchestra and I have striven tirelessly to lead by example and to live cultural diversity that embraces acceptance, respect, sensitivity, and empathy daily. The only political aspect that prevails in the work of the West-Eastern Divan Orchestra is the conviction that there is no military solution to the ArabIsraeli conflict and that the destinies of Israelis and Palestinians are inextricably linked.

Music grants the individual on music as a shared, lived the right and the obligation and reflected practice than is Music allows us to express him or herself common in professional music to think, feel and fully while listening to their education. Students learn to express different neighbour. No single musician discuss with open minds and can exist without a fundamental open hearts, and to approach thoughts and emotions understanding and appreciation one another guided by a critical simultaneously. Music of the other, however different humanism, – a humanism that never only cries or he or she may be. Music allows defends cultural diversity as, to us to think, feel and express quote article n°4 of UNESCO’s smiles but makes both different thoughts and emotions declaration, “an ethical possible at once. simultaneously. Music never only imperative, inseparable from cries or smiles but makes both respect for human dignity”. possible at once. It is a constant, It is my hope that UNESCO’s work in this field simultaneous conversation between apparent will continue bearing fruits. The promotion and opposites who can peacefully exist side-by-side, in protection of cultural diversity must form a core constant dialogue. component of the international community’s We have never claimed that we can bring about response to the innumerable challenges we real peace or equality in the world and the Middle face. Each and every one of us has his or her East in particular, but we continue this journey own responsibility to foster these values in his as we are convinced that music and intercultural or her area of action. I am convinced that that dialogue based on true equality is the only way to UNESCO’s holistic and inspiring international achieve outward and inward change, leading to a pronouncement will guide us in this direction. more satisfactory intellectual, emotional, moral, and spiritual existence. It is with this message that the West-Eastern Divan Orchestra has performed and continues performing in concert halls around the world. Concerts in Rabat, Doha, and Abu Dhabi, as well as a historic concert in Ramallah, Palestine, have been important steps to share this message. Other emblematic performances have included the farewell concert in honour of then UN SecretaryGeneral Kofi Annan at the UN General Assembly Hall in 2006, as well as a concert at the border between North and South Korea in 2011. In February 2016, the former UN SecretaryGeneral Ban Ki-moon designated the WestEastern Divan Orchestra a UN Global Advocate for Cultural Understanding. It is also in this spirit that the Barenboim-Said Academy opened its doors in fall 2016 for up to 90 students in a four-year bachelor’s degree program that places a higher priority on the humanities and an emphasis 78

World music as an antidote to bigotry Peter Gabriel Musician, entrepreneur and activist Peter Gabriel explains how a greater exposure to music from around the world can help expand our minds and souls.

The idea for WOMAD was simple, to create a festival out of all the brilliant music and art from all over the world that wasn’t getting seen or heard. It was stuff made outside of the mainstream and most often without a lot of support. The music wasn’t getting on the radio and was even harder to find in record stores. Our dream was not to sprinkle world music around a rock festival, but to prove that these great artists really deserved to be headliners in their own right. It seems so natural now, but at the time no-one else was thinking about creating a festival like this.

Peter Gabriel is a musician with an interest in technology and healthcare. He is a founder of Womad.org, bringing music and art from around the world to festivals in over 40 countries; WITNESS.org (integrating Human Rights with technology); and The Elders (theelders.org) with Richard Branson, bringing together a group of highly respected leaders, launched by Nelson Mandela. Having improvised with bonobo apes, Peter was blown away by their musicality and intelligence, and got the Interspecies Internet project going to explore the possibilities of non-human intelligence, and bringing many other species online.

We wanted to show that wherever you were born, whatever colour or language, whatever religious or sexual persuasion, powerful, passionate and/ or joyful work would have a home in WOMAD. Over the years we have had artists from over 100 countries performing in more than 30 different host countries and we continue to find new places and partners to work with internationally for new WOMAD events. In the UK, where it started, next year will be our 40th anniversary. Unfortunately, around the world we are watching many politicians gaining popularity by dividing us – by feeding fear and hate. Even before the pandemic the right to travel for work, for education and even for pleasure was increasingly being restricted and often along racial and religious lines. Social media is making money by fanning the flames of division and hatred to keep us emotionally engaged – and watching the ads. We are becoming increasingly and dangerously polarised, without really noticing the changes. It is alarming that our UK festival now has real problems bringing artists into this country as they no longer want to come here because of the

Our dream was not to sprinkle world music around a rock festival, but to prove that these great artists really deserved to be headliners in their own right.

difficulty, cost and delays with visas, along with the new fear that they will not be welcomed, especially since the ‘anti-foreigner’ Brexit vote. WOMAD, and also Real World Records our record label, were established to celebrate the richness and magic of all our cultural differences and clearly demonstrate the stupidity of racism. They are needed more now than ever to open us up to the much richer and more exciting world that exists beyond our own, often selfimposed, borders.

A soprano’s song to the world Sumi Jo Soprano Sumi Jo reflects on her international career and how music has made her – and can make anyone – feel like a citizen of the world.

I was born and raised in a small country in Asia, South Korea, and left home to study music in Italy when I was 20 years old. I had to spend a lot of time learning the language and absorbing unfamiliar traditions. Culture is a central part of life, where people discover and create meaning within their daily lives – a medium for entertainment and conflict, as well as an environment for resistance and struggle. Understanding Italian culture was essential for conveying the wisdom that opera offered. I had to make a large leap from one culture to another.

The world-renowned Korean soprano Sumi Jo was designated UNESCO Artist for Peace in April 2003 for her commitment to the promotion and the understanding of Korean culture all over the world, in particular her support for the “Living Human Treasures” initiative.

This year marks the 35th anniversary of my debut on the international opera stage. I have sung all over the world and to diverse audiences. I found purpose in being a messenger – communicating Eastern and Western cultures through music. The constant travel was arduous. However, I believe that every journey I made crossing boundaries opened my eyes in a new way and helped me grow as an artist and global citizen. I came to know the power of music as a common language. It was the reason for dedicating myself to UNESCO’s cause when it endorsed cultural diversity 20 years ago, and to this day, I continue to work as an Artistfor-Peace. UNESCO defines culture as “a set of unique physical, intellectual and emotional characteristics of a society or social group, which encompasses lifestyles, value systems, traditions, and beliefs in addition to art and literature”. In other words, culture transcends class, gender, age, occupation and so on, and embraces the diversity of people as members of the human society. This year, on the 20th anniversary of the UNESCO Declaration of Cultural Diversity, I thank the Khalili Foundation for shining a light on this.

The world is a big group of people, each with his or her own culture. These cultures are an essential source of creative thinking and social development; it is a heritage to be protected even as it continues to evolve. As a musician, I understand culture and its potential to diffuse and influence. I remember how opera sent me on a journey to Italy 35 years ago. I see how young people around the world share their music. It is crucial for everyone to respect and understand each other’s cultures if we are to coexist and interact peacefully. No matter where we live, what language we speak, or what kind of historical and cultural traditions we have, we can meet, learn, and communicate with each other with respect, as citizens of the world. Together, we can build a better tomorrow. And I will continue to sing for that future.

I have sung all over the world and to diverse audiences. I found purpose in being a messenger – communicating Eastern andWestern cultures through music.

The last note: Preserving traditional music Sami Yusuf Musician and composer Sami Yusuf reminds us that traditional music is a sacred form of cultural identity that must be preserved and transmitted long into the future.

The Guardian named Sami Yusuf “the biggest British star in the Middle East”, Time Magazine dubbed him “Islam’s Biggest Rockstar”, while the United Nations has appointed him a UN Global Ambassador Against Hunger and recognised him as a promoter of world peace and harmony. Millions have come to know him as an iconic singer and his strikingly strong, clear voice is heard worldwide on radio, on TV, and in sold-out concert halls, stadiums, and city squares. Those who follow his music recognise his enormous talent as an instrumentalist, composer, arranger, and producer while many others have come to know him through his influential humanitarian work.

In music there are a hundred thousand joys And any one of these will shorten by a thousand years The path to attain knowledge of the divine mysteries. Ruzbihan Baqli – 12th century poet and Sufi mystic

What is lost when the last note is sounded in a musical tradition that spanned centuries? The most immediate, direct, and primal means of communicating the ethos of a people is lost, because traditional music reveals the heart and soul of a people as no other art form can. In its framework of sounds are the stories they tell of their past, of their present, and of their vision for the future. While it offers outsiders a glimpse into the collective mind and sensibility of a culture in a language with no need for translation, it also binds members of a community together, for it holds memories and ways of knowing that no one individual alone can keep. The sacred music of a civilisation that reflects celestial harmony on the earthly plane is a means of transcendence. Whether complex, nuanced, and sophisticated or direct and penetrating in its simplicity, a culture’s music is inextricably bound to its identity. Its loss signals an end to the forward transmission of that culture, and the great treasure that is the totality of our world’s artistic heritage is forever diminished. Traditional music is woven into the identity of a people in a way that is at once recognisable and fundamental, and it is also the means of expressing that identity to others. When it is played, the music immediately evokes the cultural homeland where it originates, as if the land itself were singing. An art without language (although often paired with poetry), it communicates the essence of identity through tonal and rhythmic systems developed over generations. And because it is the universal language of humanity, it is a cultural ambassador par excellence, easily reaching its listener in a place beyond discourse, distrust, or

misunderstanding and finding resonance in the heart of another. It is a direct means of recognising our own identity, our own self, reflected in the other. Our cultural identities give us roots in this world from which we can grow and interact within our communities and in harmony with others.

Traditional music is woven into the identity of a people in a way that is at once recognisable and fundamental, and it is also the means of expressing that identity to others. When it is played, the music immediately evokes the cultural homeland where it originates, as if the land itself were singing.

Knowing who we are and where we came from is crucial for understanding others. And traditional art is key in shaping that identity. The beauty of traditional music in all its myriad moods can pierce veils of separation between peoples because it issues from a place in the human soul that understands the oneness of humanity underlying its multiplicity of forms. When it falls silent, a pathway to understanding between cultures shuts down.

Today, traditional arts and the cultures that birthed them are dying at an alarming pace. In the field of music, we are drifting ever faster toward a homogenised world sound that is produced and globally disseminated at the service of the music industry, whose sole motive is profit, with the result that the creativity and knowledge needed for a new generation to add its unique voice to the chain of artistic transmission is becoming more and more rare. Music that has been crafted to allow the performer and the listener to penetrate an inner dimension usually inaccessible to ordinary consciousness is like a refuge in a raging storm when compared to the soulless, formulaic, and forgettable pop tunes that now pour out into every street from Yangon to Cairo to Berlin. There has always been a place for the creative energy of popular music in our societies, but the current sheer quantity, general lack of quality, and omnipresence of songs that have no relevance to the land or the people where they

are now the dominant sound can only hasten traditional music’s demise. We are at a juncture where great care must be taken to preserve and protect the musical traditions that represent the trajectory of intellect and imagination of world cultures, so that the fullness of human artistic creativity can continue to nourish us into the future.

Much is being done and much more must be done to protect and preserve traditional music by all those who are drawn to the mysteries contained in its melodies and rhythms. Each culture’s traditional music is a voice meant to be shared, to flow like a river from person to person, to bring listener and performer into the vibrant, creative space of the present moment, that moment poised between memory and vision. We must do all we can to carry that voice forward to the next generations, for if it sings its last note and falls forever silent, we will have lost an essential part of our very selves.

The power of cultural synthesis in music Tan Dun Composer and UNESCO Goodwill Ambassador Tan Dun explains how the blending of different cultural experiences can result in unique and innovative art.

I have been honoured to serve as UNESCO Goodwill Ambassador for the past 8 years. As a result of this experience, I am more convinced than ever that music can help awaken human minds in the face of fading traditions, and allow us all to appreciate the beauty in what makes us different. Music has long been a way of chronicling my own personal journey, of choosing the right path from numerous possibilities. And more often than not, that path has unexpectedly moved forward by looking back. Thus, my approach is to try to be faithful to my memory and my own experiences. I began my training in Chinese opera and eastern rituals. After I moved to the West, I received training in all types of western classical music. For me, both traditions became equally blended as one. I cannot physically separate my early experiences from the later ones. All memories became unified in my mind.

The world-renowned artist and UNESCO Global Goodwill Ambassador, Tan Dun, has made an indelible mark on the world’s music scene with a creative repertoire that spans the boundaries of classical music, multimedia performance, and Eastern and Western traditions. A winner of today’s most prestigious honours including the Grammy Award, Oscar/Academy Award, Grawemeyer Award, Bach Prize, Shostakovich Award, and most recently Italy’s Golden Lion Award for Lifetime Achievement, Tan Dun’s music has been played throughout the world by leading orchestras, opera houses, international festivals, and on radio and television. Most recently, Tan Dun was named as Dean of the Bard College Conservatory of Music. As dean, Tan Dun will further demonstrate music’s extraordinary ability to transform lives and guide the Conservatory in fulfilling its mission of understanding music’s connection to history, art, culture, and society.

The music I write is a reflection of these experiences; it is not as simple as blending the East and West. I believe the most important aspect of art is finding your roots, because one’s perspective is what makes art so interesting. This broad musical education has inspired a passion and dedication for rediscovering, preserving, and disseminating the world’s endangered and vanishing cultures, as well as all types of visual and performance arts. My most recent ethnomusicology exploration has been in the secret languages of my home province of Hunan, China. Supported by the Philadelphia Orchestra, Japan’s NHK Symphony Orchestra and Amsterdam’s Concertgebouw Orchestra, my 2013 premiere of Nu Shu:The Secret Songs ofWomen Symphony for 13 Microfilms, Harp and Orchestra has captured the musical life and spirit of Nu Shu, a

disappearing language with a long vocal tradition created by women for women. Combining the fields of anthropology, musicology, history and philosophy, I have told the secret stories of the Nu Shu women through songs scripted from their historical environment. I was able to share this initially with audiences in Tokyo, and since then across the US, China, Australia and Europe.

I was deeply moved by the powerful history of spiritual I always embrace and cultural exchange of the different cultures and Mogao Caves, as well as the traditions, as they musical history discovered in the Dunhuang murals from constantly inspire me to the 4-14th century, and I spent keep inventing different two years locating, visiting, forms and techniques by researching, and documenting the lost musical manuscripts from blending them with the the Dunhuang Library Cave. My styles that I am already fascination and countless hours of research to translate and unearth familiar with. “the ancient sounds of Dunhuang” The thirteen “microfilms” about culminate in my “Buddha Passion”. Chants, folklore, mothers, daughters and sisters’ lives, derived and sounds of Dunhuang are woven into an oratorio from my own field recordings, serve as the centre of six individual short stories. Capturing the of my composition. Merging these elements ancient narratives of the Buddha’s teachings and the together, I hope my music can navigate entirely timeless, universal concepts of love, forgiveness, new boundaries of time, place and culture. I suffering and enlightenment, I attempt to bring the am proud that this composition links closely to stories portrayed on the walls of the Mogao Caves UNESCO’s priorities to promote gender equality into being. and cultural and linguistic diversity as well. With every piece of music I write, I am always In 2016, I embarked on a new and bolder trying to find a new direction and a new way to initiative that would delve deep into the music look at tradition and our past. From there, I find surrounding the Silk Road and its traditions, going back to who I am and where I have come particularly centred on the ancient city of from will always be an avenue for invention. Dunhuang in Western China. The result was a Whether writing for the conventional string new composition, “Buddha Passion”, which in quartet or for the conventional orchestra, if you 2018 was commissioned jointly by the Dresdner compose from another angle, another tradition, it Musikfestspiele, New York Philharmonic, Los becomes an entirely new orchestra. Angeles Philharmonic, and the Melbourne Symphony Orchestra. I always seek to overcome the knowledge I already have, and find a new mode for the music I create. Sung in Chinese and Sanskrit, this work is the first This is why I always embrace different cultures of its kind among a history of Christian Passions and traditions, as they constantly inspire me to and weaves stories that have lived in the hearts keep inventing different forms and techniques by and minds of the Eastern World for thousands of blending them with the styles that I am already years. Inspired by the ancient city of Dunhuang familiar with. and its awe-inspiring Mogao caves, the music illustrates the lessons of Buddha. The Mogao caves Through my work, I look forward to continuing have been protected for the past thirty years as a to promote UNESCO’s mission, and more UNESCO World Heritage Site and for centuries, specifically its ethos of cultural diversity as it flourished as a centre for Buddhist worship and articulated in the Universal Declaration of 2001. learning.

Architecture as the intertwining of cultures Sir David Adjaye OBE Architect David Adjaye explains how buildings can be designed to manifest a deep conversation between cultures, as well as to connect the past, present and future.

Architecture can nourish and express the sacred life of our cities. The National Cathedral of Ghana (NCG) in Accra, weaves together democracy, local tradition, and religion in a way that embodies unity. The NCG is inspired by and draws on the references of Christian symbolism as it meets traditional Ghanaian heritage to create a sacred space of gathering that is so important amongst African cultures. We gather and have been gathering for centuries as a form of learning, communing, and healing. The architecture of the NGC powerfully supports this tradition. NCG contains Ghanaian emblems such as ‘the stool’ and the Boaman ceremonial canopies, and draws inspiration from the Christian Tabernacle. It is both a sacred site and community centre housing a series of chapels, a baptistery, a 5000seat two-level auditorium, a grand central hall, music school, choir rehearsal space, art gallery, shops and educational spaces.

Sir David Adjaye is an award-winning Ghanaian-British architect whose artistic sensibility is infused by a communal ethos. His ingenious use of materials, and bespoke designs, are an important influence on a new generation of architects. In 2000, David founded Adjaye Associates, which today operates globally with studios in Accra, London, and New York. Commissions range from private houses to major art centres and civic buildings.

The idea of gathering and collectivity is embodied within the design where sacred life is also communal life—a sense of togetherness that doesn’t always mean doing the same things at the same time but creating a community that allows for both individual and collective expression. One person may attend music school while others pray in the chapel, all in the same space. In similar vein, Abrahamic Family House (AFH), situated in Abu Dhabi, UAE, dissolves the claims of hierarchy to celebrate unity. As a collection of three religious spaces, a mosque, a synagogue and a church – AFH brings together the universality and totality of communion within the human experience. The building urges togetherness despite the diverse beliefs, nationalities, and cultures of the worshippers. A fourth open space serves as a centre

for people of all faiths to meet and participate in events.

The Smithsonian National Museum of African American The importance of History and Culture (NMAAHC) cultural diversity To be in this world, is to be with speaks to the emergence of others; our architecture and is in listening and new institutions as civic spaces institutions must be welcoming in the world. The NMAAHC honouring various of multiplicity and dialogue. reflects Washington’s pre-history cultures so that the AFH is a powerful symbol of of slavery. The Smithsonian such commonality. integration of new ways re-emerges history through hybridity, the movement of an The symbology for communing of being, new forms African narrative immersed with each other is also a way and new architectures within a Southern American of connecting with the Earth. narrative where its contextual can emerge. The Thabo Mbeki Presidential site also negotiates the tensions of Library (TMPL), located in the Washington Mall, presenting a specific history Riviera, Johannesburg, is a space of learning, of America. It was about understanding how form research, and discourse, based on the indigenous could converse with the past and the future within African perspective. The design is inspired by the a complex and layered site. This required listening African granary system in which food and seeds to the story of slavery as a movement from one side for the entire community are stored in conical of the Earth to the other, and listening to the new earthen silos. In harsh environments such as the situated-ness that came to build the infrastructure desert region, communities would share the lands of America. Listening facilitated relationality, and and split the crops, using these granaries to store the architecture brought together multiple stories and allocate grain. In this way, the granaries were – violent and cohesive – into a dialogue with form. in conversation with the agricultural seasons. The adobe sun-dried structures rooted in the earth Each of these projects are based on intercultural were alive with material activated by communities. dialogues within a global setting. They work with Like the granary,TMPL embodies this system of sustenance.Whereas the granary is the storage of life-sustaining food, the library is the storage of lifesustaining knowledge. The library itself consists of eight cylindrical granary-styled domes made entirely out of locally sourced compressed mud in the form of a rammed earth façade. Each dome contains an aperture which takes into consideration the solar orientation of light and uses ancient techniques for creating architecture out of and with the Earth. TMPL’s construction is a conversation between sun and light, mud and soil, wood and trees, human and spirit, individuals and communities. Not only is the TMPL based on African indigenous knowledge and the workings of the Earth but it also makes relevant the idea that if we are to live in a collective world then we need new institutions that facilitate multiplicity. 98

narratives that emerge outside of the dominant narrative. Narratives that bring together seemingly opposing stories like the coming together of Christian symbology with African beliefs in the NCG or the story of slavery as it meets the history of America in NMAAHC. And narratives that intertwine differences in the creation of new forms and equal union like the AFH which demonstrates peace as an inter-religious dialogue. The importance of cultural diversity is in listening and honouring various cultures so that the integration of new ways of being, new forms and new architectures can emerge. In the quest for peace as a multicultural dialogue, architecture becomes a tool that not only mediates and negotiates differences but reminds us of the power of unity when we feel it, together, in space.

Safeguarding traditional building and urbanism Harriet Wennberg The Executive Director of INTBAU Harriet Wennberg reminds us how buildings and urban environments based on wisdom traditions were designed to exist in harmony with nature.

I have been Executive Director of INTBAU since 2017 and have worked with the organisation since 2010. In that time, I have had the privilege and the pleasure of meeting and working with many hundreds of people from around the world. Among them have been builders and craftspeople, practicing architects and urban designers, students, and citizens with a stake in and a concern for the built environments that surround them. INTBAU was established 20 years ago, at the same moment in time as the adoption of the UNESCO Universal Declaration on Cultural Diversity. The 2001 INTBAU Charter, which remains one of the organisation’s key governing documents, recognised traditions in building, architecture and urbanism as an important facet of cultural diversity. Our Charter proposes that traditions allow us to recognise the lessons of history, enrich our lives and offer our inheritance to the future, and that traditional buildings and places can offer profound modernity beyond novelty and look forward to a better future.

Harriet Wennberg is Executive Director of INTBAU, a global network dedicated to creating better places to live through traditional building, architecture, and urbanism. She has an MA in Architectural History and teaches on that subject in London. Harriet is a Fellow of the Royal Society of Arts and a trustee of the Georgian Group.

Every year, INTBAU and its network of 38 chapters run a diverse array of workshops, summer schools, study tours, and conferences – from Sydney, Australia to Zakopane, Poland and Makli, Pakistan. The uniting theme for these initiatives is INTBAU’s own mission: to be a network dedicated to creating better places to live, through traditional building, architecture, and urbanism. That the built environment has a degree of control over 40% of global carbon emissions is much quoted, though not yet sufficiently discussed or actioned. Such a significant percentage of emissions presents the built environment – and primarily those who commission, develop, design, and build buildings – with an equally significant responsibility and opportunity to affect change. 99

And, when it comes to the buildings that surround us, positive change can be of benefit to both people and planet.

textile majlis. One of the symposium participants was Traditional building, Alberto Parra, an adobe architecture, and urbanism master from Albuquerque, are the expression of New Mexico. He described how in his community an knowledge and wisdom that Traditional building, replastering becomes have been inherited, adapted, annual architecture, and urbanism an opportunity to share are the expression of and evolved over generations, news of what the past 12 knowledge and wisdom months of life have contained through the hands, mouths, that have been inherited, for those gathered to do adapted, and evolved over and minds of the many. the work. He also told of generations, through the taking time away from earth hands, mouths, and minds of the many. It is the building when jobs were too scarce, and being INTBAU network’s belief that local, traditional assigned to an oil rig to train two recent arrivals vernacular, and indigenous methods of designing from Iraq who spoke Spanish. Alberto and the two and building hold within them an inherent soon discovered that they had a second language sustainability, in that they have their origins in the in common: that of adobe. need for symbiosis and balance between nature and humans. As INTBAU’s Royal Founding Patron The INTBAU network holds an ever-expanding HRH The Prince of Wales has so often said, in list of case studies from projects and initiatives order to thrive on this planet, we need more undertaken in these last two decades. Most virtuous circles where nothing is taken without recently, we have had an online lecture series something being put back. hosted by young architects from or based in Ethiopia, on the practices and lessons of the Healthy traditions are, by definition, living country’s vernacular building traditions from traditions. To remain living, traditions must be able north to south. In 2019, we opened a permanent to change, adapt, evolve, and grow. For example, INTBAU Centre at Yasmeen Lari’s Zero Carbon the 2021 INTBAU Research Scholarship recipient Campus in Makli, Pakistan. From next year the is currently investigating a mortar-free stone joint campus will host workshops for Pakistani and that has been used in the Maldives for centuries, international participants to learn the practical exploring options for the joint’s continuity now skills of net-zero building in earth, lime, and that there is a moratorium on quarrying the bamboo. In Spain, we have developed a national traditionally-used coral stone. Similarly, research directory of craftspeople, searchable by area and with which INTBAU has been involved suggests by trade. We support apprenticeships as well as that if reinvented now, the vernacular styles of an architecture competition for municipalities Exmoor and Dartmoor in the UK would likely seeking solutions that draw from local building involve far more wood and far less stone than was traditions, adapted to climate and context, to historically the case, given shifting abundance and respond to real design challenges. INTBAU is also accessibility of local materials. holding an Architecture Challenge for designs for houses that draw from, adapt, and evolve local Our traditions are also our narratives. We share building traditions to develop low-carbon, nostories to figure out who we are, where we come carbon, and carbon-negative designs. The designs from, and where we are going. I recently helped will be used to meet the new housing and basic convene a symposium with Caravane Earth infrastructure needs of 3 billion people globally Foundation alongside the Venice Architecture by 2030. Biennale, in a Colombian bamboo and Moroccan 100

It is no coincidence that what is good for the planet is also good for people. The point and the project for all of us must be to share more, and to understand better. Within the dazzling, overwhelming, and deeply beautiful diversity of the world’s cultures and traditions, there is so much similarity in difference, and so many ties that bind as well as distinguish. On behalf of INTBAU’s 38 chapters and 8,000 members, I am delighted to have this opportunity to wish the UNESCO Universal Declaration on Cultural Diversity a very happy 20th anniversary.

101

“ I resolutely believe that respect for diversity is a fundamental pillar in the eradication of racism, xenophobia and intolerance. There is no excuse for evading the responsibility of finding the most suitable path towards the elimination of any expression of discrimination against indigenous peoples.” RIGOBERTA MENCHÚ INDIGENOUS RIGHTS ACTIVIST AND NOBEL PEACE PRIZE LAUREATE

102

103

Harnessing technology to explore humanity’s culture Amit Sood Director of Google Arts & Culture Amit Sood spotlights the innovations in technology that are allowing an increasing number of people worldwide to engage freely with humanity’s cultural heritage.

As Director of Google Arts & Culture, Amit Sood leads Google’s effort to make culture accessible to everyone. While working with Google’s Android team earlier in his career, Amit Sood’s passion for art led him to initiate a project to bring museums onto the web, which he and colleagues introduced to the world in 2011. Today Amit’s team is an innovation partner for cultural institutions. It offers technologies that help preserve and share culture, and let curators create engaging exhibitions online, and inside museums. Google Arts & Culture puts more than 2,000 museums at people’s fingertips – for free, on the web, on iOS and on Android. Before joining Google, Amit Sood worked for Ericsson and DHL as well as in non-profit organisations in Europe and India. He holds an MBA from INSEAD and a graduate degree in commerce from Sydenham College in Mumbai.

104

Intercultural exploration and accessible, playful online discovery: these lie at the heart of Google Arts & Culture’s mission. Through our partners’ extraordinary cultural diversity, we can learn about our shared history as humanity. But what is culture? Our partners have taught us that nearly everything can be seen through a cultural lens: from paella in Spain to shadow puppets in China, Australia’s love of sports to the extraordinary quilting tradition in the American south, each creative expression points towards the richness of our shared history. And we have these great institutions to thank for sharing the collections and artefacts that bring these stories to life. Beyond sharing their stories, our partners have pushed us to develop new technologies that make their collections accessible in unexpected and engaging ways. The Vermeer Pocket Gallery is one of my favourite examples, as it brings together the artist’s remaining 36 artworks in augmented reality. Similar to the Vermeer experience is the Pigozzi Pocket Gallery: the experts at this extraordinary collection of contemporary African art curated 40 works into an augmented reality gallery, accessible through the camera feature on the Arts & Culture app and launched during a time when the pandemic prevented any inperson visits. From the Art Selfie to Art Projector, camera-based features have sparked unexpected art encounters for both users and partners. Technology has also opened the possibilities of learning and preserving language, an indispensable part of any community’s heritage. A new tool for exploring and learning indigenous languages, Woolaroo, lets you take a picture and learn the word in one of ten endangered languages (with more on the way!), including Louisiana Creole, Calabrian Greek, Mãori, Nawat, Tamazight, Sicilian,Yang Zhuang, Rapa Nui,Yiddish and

Yugambeh. Fabricus, another language tool using Machine Learning, helps everyone to learn about and even write in Egyptian Hieroglyphics.

From the Art Selfie to Art Projector, camerabased features have sparked unexpected art encounters for both users and partners.

Cultural diversity also means working with communities that have historically been left out of the mainstream cultural narrative. We’re particularly proud to spotlight the work from our American partners focusing on Black history and culture. Expanding every year since its start in 2015, the hub now features more than 80 partners ranging from the Gordon Parks Foundation to the Museum of Uncut Funk and the National Urban League. For 2021’s refresh, the theme celebrated Black creators.

New highlights include Black Lenses Matter, Misan Harriman’s spotlight on young photographers, works by Bisa Butler and Romare Bearden from the Kinsey African American Art & History Collection, and new poetry by poet laureate Dasha Kelly Hamilton read aloud in inspiration from the rich quilts of Gee’s Bend. Some of our other favourite cultural hubs include Latino Cultures in the US, Black British Heritage, Asian Pacific American Cultures, and Pride, all of which continue to grow year after year thanks to the dedication of our partners. The hundreds of stories and exhibits shared on these hubs – from the origin of the Pride flag to the history of UK hip hop, from Latino leaders to the AsianAmerican artists you need to know – often lead to discovering something new and, we hope, spark a connection with a community you might not otherwise know well.

places such as Rapa Nui (Easter Island in Chilean Polynesia), Kilwa Kisiwani (Swahili Coast, Tanzania) and the Mosque City of Bagerhat (Bangladesh).

Cultural diversity also requires geographic diversity – and sometimes zeroing in can help you paint a bigger picture. Indonesian Batik (meaning to ‘connect the dots’) is a beautiful ancient craft deserving of celebration and is preserved by Jakarta Textile Museum and Galeri Batik YBI. Indian Crafts express the diversity of traditions and techniques across the country. The National Museums of Kenya showcase a pantheon of cultural and folk heroes whose superpowers are the strength and heartbeat of both their communities and all of Kenya.

“Heritage on the Edge,” a project created in collaboration with CyArk & ICOMOS, gives space to local stories and the voices of communities and experts – who, though scattered around the world, are all connected in their mutual fight to preserve heritage endangered by climate change. Amongst them are unique 105

Another great example is the connection between local food and cultural heritage – it couldn’t be stronger. Mexican gastronomy is a great example because it is more than just food – it’s art. Wouldn’t you agree the beauty of local textiles, folk tales of superheroes, and of course a delicious taco is something that everyone can relate to and appreciate, no matter their locality? To foster cultural diversity, free and unfettered access to collections and cultural knowledge is key. We’re grateful that a myriad institutions – from NASA to Heart Mountain Foundation – have joined us in our commitment to ‘open access‘ collections and helped to retrieve stories about the Chauvet Cave paintings, South Africa’s natural beauty, Mosul’s art and culture, Beijing’s Forbidden City and the Mayan Heritage. Cultural diversity is strengthened when communities are enabled to relate to each other. Partners like The Khalili Collections are a prime example of this; they show how artistic diversity can bridge the gap between cultures and eras,

106

as well as communities in different places. The Collections span seemingly disparate topics, from Swedish textiles to Hajj and the Arts of Pilgrimage – and yet, when viewing their breathtaking exhibits online one can’t help but make unexpected connections and marvel at humanity’s shared instinct to create. We’re grateful to over 2,000 partners for helping to reveal the culture all around us. What excites us is the enthusiasm of our users for engaging with culture in all its diversity online – sharing the delights of Nigerian pepper soup and the fascination of a newly-digitised Italian archive while using the Art Filters on their mobile phones to transform themselves into works of art. With our partners, we are dedicated to continuing work on our mission: helping everyone, everywhere, get access to and connect with the joy and diversity of arts and culture online through innovative technologies.

107

Sharing and promoting Europe’s cultural diversity online Harry Verwayen Executive Director of Europeana Foundation Harry Verwayen spotlights the work his organisation is doing to make cultural heritage accessible to digital audiences in a way that inspires and educates.

The UNESCO Universal Declaration on Cultural Diversity affirms the universal importance of cultural diversity for innovation, creativity, and freedom of expression – values which are deeply held and shared by the Europeana Foundation. Cultural heritage empowers society to embrace its diversity and flourish. We want this belief reflected across all areas of work - from the data we collect, to the stories we tell, the events we organise and the communities we nurture. We see diversity as about embracing a multitude of backgrounds and identities, and inclusion as about providing a safe environment, respect, equal opportunities, and rights for everyone irrespective of their background, while actively searching for gaps in our own knowledge.

Harry Verwayen is Executive Director at Europeana Foundation, which runs the Europeana web platform that hosts and curates digitised cultural heritage collections of over 3000 institutions across Europe. His main focus is the design and implementation of business models and strategies that will support Europeana to fulfil its mission as ‘distributor, facilitator and innovator’. Prior to this, he worked at the Amsterdam-based think-tank, Kennisland, where he was responsible for business model innovation in the cultural heritage sector, and the project ‘Images for the Future’. Verwayen holds an MA in History from Leiden University and has worked for over ten years in the scientific publishing industry.

Funded by the European Commission since its inception in 2008, Europeana’s mission is to empower the cultural heritage sector in its digital transformation, contributing to an open, knowledgeable, and creative society. We imagine a cultural heritage sector powered by digital and a Europe powered by culture, giving it a resilient, growing economy, increased employment, improved well-being, and a sense of European identity. We support all cultural heritage institutions to create good quality digital assets in standardised formats, allowing them to connect with existing and new audiences online, and to use their collections in ways that fulfil their own 21st century missions. More than 50 million items of cultural heritage from around 4,000 institutions across Europe are available via the Europeana website. We share and promote this heritage to be used and enjoyed by educators and researchers, creatives, and culture lovers across the world. Europeana is a

108

strong advocate for culturally appropriate open access to public domain heritage, arguing that no new copyrights should be claimed when out of copyright works are digitised.

We recognise that much of European culture has been Europeana is a influenced by a history of artistic strong advocate for exchanges with civilisations and culturally appropriate communities around the world. In spring 2021, Europeana open access to public signed a partnership agreement domain heritage, The editorial we publish about with the Khalili Collections to these collections, and the people arguing that no new work together on several shared and objects within them, tells goals. Both organisations have copyrights should be compelling stories and showcases geographically, culturally, and Europeana as a diverse and rich claimed when out of creatively diverse collections. resource. We want this editorial Together, we are sharing these copyright works are to reflect the diversity of global amazing collections and stories digitised. culture and fairly represent about them with audiences our pan-European partners, to around the world, including on develop the connection between ourselves and cross-cultural exchanges such as the influence of our audiences, and to increase our reputation as a medieval Islamic art on European modern art, trusted source of information and knowledge. and the dialogue between the Japanese Kimono and European culture in the 19th century. We We acknowledge that the stories told with/by believe that working with the Khalili Collections cultural heritage items have not historically been drives our efforts to highlight the cultures representative of the population, and so we strive of underrepresented communities as well as to share lesser-told stories from underrepresented fascinating but unseen cross-cultural connections communities. To be relevant to our audiences on the Europeana website. today, we need to make connections between their lives and experiences and the content we Today, 20 years on from UNESCO’s Universal share. And so, our editorial reflects current affairs, Declaration on Cultural Diversity, its core such as climate action, the COVID-19 pandemic values and message are more relevant than ever. and social distancing, as well as thematic events Europeana is proud to join this anniversary like Women’s History Month, Pride Month and celebration in this publication. Black History Month. We also go further and invite all our audiences to be part of the story. Our crowd-sourcing campaigns have recorded personal untold stories in the public’s own words and in their own languages to accompany photographs or scans of their own items and objects. To date, these campaigns have covered objects and memories of the First World War, European working lives, migration to and from Europe and experiences related to sport. To increase participation and accessibility for all, we collect these stories at in-person events across Europe with experts on hand to help scan and transcribe the stories, and via an online form, allowing anyone anywhere to participate. 109

110

“ There never were in the world two opinions alike, no more than two hairs or two grains; the most universal quality is diversity.” MICHEL DE MONTAIGNE

111

From cultural bias to cultural diversity in the fashion industry Eunice Olumide MBE Model and activist Eunice Olumide spotlights the cultural biases permeating the fashion industry, and how more proportionate representation can help overcome it.

The fashion and textile industry is the embodiment of a symbolic representation of culture, beliefs, class, purpose, social identity, and self. But the misuse of cultural artefacts has serious social and cultural implications particularly for people of colour. Although the mainstream historical establishment is increasingly subject to serious factual challenge emerging from research, marketing and advertising campaigns reflecting a colonial ideology continue to stereotype Africans as intellectually inferior, savage and criminal. The textile industry is now the second biggest polluter in the world, and ironically many of the nations who bear the brunt of the impact were previously colonised by the West. Many of the poorest people on the planet are drowning in textile waste from factories located in their countries to access cheap labour. Economic exploitation is compounded by cultural appropriation.

Eunice Olumide is a globally renowned fashion model, artist, and activist. She has worked for Mulberry, Alexander McQueen and Christopher Kane and appeared in Harper’s Bazaar, Vogue and Glamour. She gave evidence leading to the first parliamentary inquiry into the textile industry in the UK. She has worked with Equity to secure union representation for models. Olumide has curated at a variety of institutions including Bonhams, The British Museum, the V&A, and the National Museum of Scotland. In 2016 she founded the Olumide Gallery in London. She is a V&A Design Champion and in 2018 she published her first book How to get into Fashion.

Here are just a few examples. Gucci was forced to withdraw its ‘blackface’ jumper because people found the garment offensive. A month earlier Prada had to pull items from its Pradamalia line because they resembled black monkeys with large lips. Dolce and Gabbana videos of a Chinese model eating pizza with chopsticks attracted accusations of racism and led to the cancellation of its Shanghai fashion show. And it is not just the luxury brands that are insensitive. Fast-fashion brands like Fashionova, Boohoo and Misguided have been criticised for ‘blackfishing’ - darkening the skin of white models instead of using their black counterparts. There is an awkward history of cultural appropriation and rejection. A few years after the white actress Bo Dereck popularised the corn row and black hair styles in the movie 10 (1979), an

112

African American woman Rene Rogers lost her case in court to wear her hair in traditional Yoruba style. Even now in the UK and US a black child can still be expelled or sent home from school simply for wearing their hair naturally.

commitment to ensuring that people of colour are represented Exposing the in their own right. The opportunism and appointment of editors such as cynicism that Edward Enninful, head of Conde Nast. and the increasing presence undermines genuine of black and brown people in cultural diversity in front of the camera suggest the fashion industry progress. New technology also The protests that followed the makes it possible to track supply remains an important death of George Floyd in 2020 chains to protect workers. offered a unique opportunity task. Companies like UKFT and H&M to confront racism and Western have announced pilot schemes cultural hegemony. Exposing the opportunism using blockchain. and cynicism that undermines genuine cultural diversity in the fashion industry remains an By acknowledging the importance of cultural important task. diversity and its link to human rights we can all be a part of mainstream history - not something But it is not all doom and gloom. In recent separate or other. years there has been a huge shift in attitudes and an acknowledgement of the reality of cultural appropriation by the textile industry. There is a

113

Making peace with our differences Jeremy Gilley Peace activist Jeremy Gilley insists that without a true appreciation of what makes us different, a sustainable peace worldwide remains a far-fetched dream.

This year marks the 20th Anniversary of the observance of 21st September as a day of global ceasefire and non-violence, the UN International Day of Peace (#PeaceDay). We have been humbled by the support given to Peace One Day from individuals, NGOs, schools, governments, artists and not least from the United Nations, under three consecutive Secretary-Generals. It has been the greatest privilege to raise awareness of this day and in turn help to reduce violence across the world. It is also the 20th anniversary of the Universal Declaration on Cultural Diversity. In my efforts to establish and promote Peace Day I have talked to people in 133 countries in the past 22 years. I have come to believe that if peace is to break-out, it is completely crucial to respect each other’s cultures. That is, inter-cultural co-operation is key to humanity’s survival.

After a successful career acting in film and television, Jeremy began making films in 1995 and in 1999 founded the non-profit organisation Peace One Day to document his efforts to establish the first ever annual day of global ceasefire and non-violence with a fixed date. In September 2001, as a result of Jeremy’s efforts, a General Assembly resolution was unanimously adopted by UN member states, establishing 21 September as an annual day of global ceasefire and non-violence on the UN International Day of Peace – Peace Day. To prove the day can work, Jeremy and Peace One Day Ambassador Jude Law travelled to Afghanistan to spearhead a campaign that, over the years, has resulted in 4.5 million children being vaccinated against polio in hitherto unreachable areas, as a result of Peace Day agreements in the region.

Different cultural legacies expand and enrich the tapestry of collective experience and life. But time is required to understand differences, to read the literature of the other side. In increasingly vulnerable, competitive, and complex societies, peace is fragile. If anything, I am more worried now about the future than when I started my journey as a peace activist. We talk about abstract sustainable goals when most people just want a meal. For ordinary people peace means the absence of war. It’s about having a job, putting food on the table, sending children to school, enjoying family life, sharing music, food, and art. It’s easy to be pessimistic, to consider ourselves a failed species. The struggle of the world’s poorest people to survive is met by indifference and rising inequality. The promises of world leaders to confront the threat of climate change ring

114

I have met individuals with incredible courage and compassion, and somehow in the face of disaster people unite to survive. Individual options become irrelevant - there is a collective moment. hollow and are dismissed as ‘Blah, blah, blah’. English fans fuel racism when they boo football players for taking the knee. Meanwhile those with the power and resources to influence positive and sensible change are immobilised by greed. This is a bleak scenario but there is hope. I have met individuals with incredible courage and compassion, and somehow in the face of disaster people unite to survive. Individual options become irrelevant - there is a collective moment. I felt it in Afghanistan when insurgents armed with AK47s shared their peanuts out of goodwill while the elders talked about peace. In the hour of despair, I remember the words of Dadi Janki, spiritual head of the Brahma Kumaris until her death last year. “It’s already happened. All you have to do is breathe.”

Climate Action Live recognising that there can be no Peace without a commitment to a more sustainable world. Peace Day Live on 21st September, our most dynamic event yet, focused on the keys issues of protecting people, planet, and wildlife. We have got to equip young people with an understanding of the real world so that they can find solutions to the problems of poverty, ecological devastation, climate change and war that now engulf the planet. These are issues that for far too long have remained outside the academic curriculum. The UN’s global lesson plan to educate young people about sustainability is a step in the right direction. The media also has a responsibility to seriously reflect the essentially multicultural fabric of human society and not just the latest fad sweeping the West. They have got to tell, and contextualise, the important stories they ignore because they emerge from minority communities or the ‘third world’. Life is about being different.

Peace One Day aims to inform, inspire, and engage people on a global scale so that the struggle for peace becomes part of everyday human reality. A vital part of our outreach architecture is the provision of global education resources backed-up by Peace Talks. Tens of thousands of schoolchildren in more than 50 countries have participated. On 21st March, the International Day for the Elimination of Racial Discrimination, Peace One Day presented the Anti-Racism Live Global Digital Experience. On 21st June we hosted 115

“ If we cannot now end our differences, at least we can help make the world safe for diversity.” JOHN F. KENNEDY

116

Lead

HE Michelle Bachelet Jeria

Baroness Valerie Amos

Baroness Patricia Scotland

Marc de Swaan Arons

Guy Ryder CBE

Lurraine Jones

Dr Carla Barnett CBE

Paul Owens

Jonathan Townsend

Rob Nail

Jimmy Wales

118

Cultural expression as a fundamental human right HE Michelle Bachelet Jeria The UN High Commissioner for Human Rights Michelle Bachelet reminds us of the right of all people, including those marginalised, to participate in the cultural life of their societies.

A component of the right of everyone to take part in cultural life, cultural diversity flourishes within a framework of democracy, tolerance, social justice and mutual respect between peoples and cultures. It is also indispensable for everyone’s peace and security. As reaffirmed by the Secretary-General in his recent report on human rights and cultural diversity (A/76/2447), ‘in times of globalisation, the promotion of tolerance for diversity and dialogue among communities is not only a priority for societies emerging from conflicts; it is a shared goal for every country to ensure social cohesion through the inclusion and integration of vulnerable and marginalised populations, such as migrants, refugees and stateless persons, as well as ethnic and religious minorities and indigenous peoples, along with their original cultures, languages and ways of life’.

Michelle Bachelet is the 7th United Nations High Commissioner for Human Rights. Before assuming office in 2018, Bachelet was elected President of Chile on two occasions (2006 – 2010 and 2014 – 2018). She was the first female president of Chile. She served as Health Minister (2000-2002) as well as Chile’s and Latin America’s first female Defence Minister (2002 – 2004). In 2011, she was named the first Director of UN Women, an organisation dedicated to fighting for the rights of women and girls internationally. Bachelet has a Medical Degree in Surgery, with a specialisation in Paediatrics and Public Health.

The COVID-19 pandemic has had negative and discriminatory impacts on a wide range of human rights, including cultural rights, and on cultural diversity. Its devastating consequences have been felt in the cultural sector, where many artists and cultural professionals have lost their livelihoods. It has also disrupted the living heritage practices of indigenous peoples, whose languages, religions, art, ways of life and traditions are additionally threatened by multiple and intersecting forms of discrimination. The present publication is timely as it reminds us of the importance of promoting the cultural development of communities in all their cultural diversity, and the necessity to pay special attention to those furthest behind, to indigenous peoples, and to the creators of culture, artists and workers in the creative industries.

119

Harnessing a commonwealth of culture Baroness Patricia Scotland The Secretary-General of the Commonwealth Patricia Scotland underscores the importance of cultural diversity in addressing challenges that require a collective effort.

Among the many rewarding aspects of being Secretary-General of the Commonwealth are opportunities to experience the rich cultural diversity of our 54 member nations. Each language, dialect or accent is the product of multiple inheritances being interwoven, and of people mingling through migration. Social conventions drawing on many philosophical perspectives and faith traditions are expressed in customs of dress and culinary creation, writing memories from history into everyday life. Yet, the shared values and principles of the Commonwealth Charter draw together our 2.4 billion people – one third of the population of the world, a third of them under the age of 30.

The Rt Hon Patricia Scotland QC is the 6th Commonwealth Secretary-General. She trained as a lawyer and became the first black woman to be appointed a Queen’s Counsel (QC) in 1991. At 35 she was also the youngest woman ever to be made a QC and in 2007 was Scotland was Appointed Attorney General – the first woman to hold the post since it was created in 1315. In 2011 she founded the Eliminate Domestic Violence Global Foundation, and in 2012 was appointed Prime Ministerial Trade Envoy to South Africa in 2012.

Transcending boundaries, a spirit of goodwill and mutual support inspires people living in Commonwealth member countries and communities set in every continent and ocean to work together in mutual respect and understanding with a sense of common purpose. Time and again this has enabled us to build consensus and engage constructively – for example on overcoming the evils of apartheid, and currently on countering the global threats of climate change. Our strong feeling of kinship and affinity inspires us to convene inclusively and to mobilise organically on cooperation and development in response to the needs of all and for the common good. In doing so, we cherish our relationships with like-minded organisations including UNESCO, and join in celebrating the 20th anniversary of the Universal Declaration on Cultural Diversity.

120

We recognise the value of cultural diversity and of cooperation with respect and understanding to achieving the Sustainable Development Goals and to protecting and promoting human rights. Within these contexts our pioneering Faith in the Commonwealth project, delivered with generous support from, and in partnership with, the Khalili Foundation, is designed to promote global citizenship and religious literacy. The project encourages youth leadership on overcoming conflict and healing division, and on working together to tackle natural calamities or economic setback.

Our strong feeling of kinship and affinity inspires us to convene inclusively and to mobilise organically on cooperation and development in response to the needs of all and for the common good.

Connecting multilaterally to share perspectives and to devise inclusive and innovative solutions has perhaps never been so vital as during this time of pandemic, climate emergency and concern for those who are marginalised or tend to be disadvantaged. Twenty years on, the vision and commitments of the Universal Declaration on Cultural Diversity continues to bring dynamism to the work of UNESCO and the Commonwealth as we connect and cooperate peacefully to celebrate our rich inheritances and to build our common future.

121

122

123

Valuing diversity in building a human-centred recovery Guy Ryder CBE The Director-General of the ILO Guy Ryder explains how labour cannot be seen as a commodity, and that harnessing human diversity is essential for an effective post-pandemic recovery.

The 20th anniversary of the adoption of the Universal Declaration on Cultural Diversity compels us to reflect on how prosperity and peace for both present and future generations can and must be built on the foundation of diversity. The world of work is not just a place to earn a living but, more often than not, a space which brings together people from a wide range of social and cultural backgrounds. Such interactions are fertile ground for strengthening understanding, stimulating creativity, and enriching the overall work environment. Since 1919, the ILO’s work has been anchored in the premise that peace cannot be achieved without social justice, and that equity in diversity is an essential component of social justice.The ILO’s Constitution proclaims that “all human beings, irrespective of race, creed or sex, have the right to pursue both their material well-being and their spiritual development in conditions of freedom and dignity, of economic security and equal opportunity.”

Guy Ryder, Director-General, International Labour Organization was first elected in 2012 and started the second term of office in 2017. His vision is for an ILO that anticipates and responds effectively to 21st-century realities, reaching the most vulnerable and remaining true to its social justice mandate. He has served the ILO in various capacities including as Executive Director for labour standards and fundamental principles and rights at work. From 2006-10 he was General Secretary of the International Trade Union Confederation (ITUC), having led the unification of the democratic international trade union movement. He is a graduate of Cambridge University.

These universal values which are at the foundation of the ILO’s mission of decent work for all, entail a floor of rights – fundamental principles and rights at work. Beyond this decent work can capture the specificity of societies and the aspirations of their people. Realising decent work can therefore contribute to building respect for cultural diversity as the common heritage of humanity and, as a dynamic process, can accommodate the evolving nature of culture and the complexity of identity and cultural diversity in societies that are themselves increasingly plural. The COVID-19 pandemic has demonstrated the interconnectedness of a diverse world. The pandemic has not only led to an unprecedented loss of employment worldwide, it also threatens the livelihoods and futures of millions of people.

124

Already at a disadvantage pre-pandemic, women, ethnic minorities, indigenous and tribal peoples, young people, persons with disabilities and migrant workers are among those who have been hardest hit. A better and sustainable world means lifting all together.

Already at a disadvantage prepandemic, women, ethnic minorities, indigenous and tribal peoples, young people, persons with disabilities and migrant workers are among those who have been hardest hit. A better and sustainable world means lifting all together. Earlier this year the ILO’s International Labour Conference issued A global call to action for a human-centred recovery from the COVID-19 crisis that is inclusive, sustainable and resilient. In responding to this Call the global community has an opportunity to advance the objectives of the Universal

Declaration on Cultural Diversity with policies for inclusion through the world of work. Through social dialogue, the ILO’s tripartite constituents can help to shape and promote such policies that underpin social cohesion, based on respect for the rights of all. The ILO is founded on the principle that labour is not a commodity. Similarly, the Universal Declaration on Cultural Diversity recognises the specificity of cultural goods and services which, “as a vector of identity, values and meaning must not be treated as mere commodities or consumer goods.” With this understanding, the ILO can also promote and support viable cultural industries that can generate decent work and help build a path to a sustainable recovery and sustainable development. In building back better from the devastation of the COVID-19 pandemic, we have a real opportunity to come together and give life to the Universal Declaration on Cultural Diversity in an approach founded on the humanity and dignity of all in a diverse and complex world.

125

Caribbean culture: A regional perspective Dr Carla Barnett CBE Secretary-General of CARICOM, Carla Barnett argues the manifestation of cultural diversity across the Caribbean is a creative impulse which has served to enrich the world’s cultural landscape.

On behalf of the Caribbean Community (CARICOM), I am pleased to join in this commemoration of the twentieth anniversary of the adoption of the Universal Declaration on Cultural Diversity, by the General Conference of UNESCO in November 2001. This standard-setting instrument, which in concert with the successor Convention on the Protection and Promotion of the Diversity of Cultural Expressions adopted in 2005, advances the important principles of cultural diversity as the common heritage of humanity “which should be recognised and affirmed for the benefit of present and future generations.” It also strives to ensure access of all cultures to the means of production and dissemination of their unique expressions. Cultural preservation, freedom of expression and media pluralism, innovative national cultural policy aimed at fostering creativity and developing robust creative industries, especially in developing countries, are other relevant commitments enshrined in the Universal Declaration on Cultural Diversity.

Carla Natalie Barnett is the 8th Secretary-General of the Caribbean Community (CARICOM). She is an economist who has worked across the Caribbean including at the Caribbean Development Bank, as a Country Economist (1989-1990), and later as Vice President, Operations (2012-2014). She was also Deputy Secretary-General of CARICOM (1997-2002). In her native Belize, she was Deputy Governor of the Central Bank of Belize (1991-1996) and Financial Secretary (2004-2007). Dr Barnett also served as Vice-President of the Belizean Senate and a Minister of State in the Government (2015-20).

In the Caribbean context, culture is central to the promotion of national and regional identities, to Community spirit and unity, and the effective implementation of the regional integration movement. Several CARICOM Member States have gained significant global recognition and respect for their renowned artists and cultural expressions in especially music, visual arts, literary and culinary arts, fashion design, festivals, theatre and film. Furthermore, cultural expression born out of the people’s experience, most notably manifestations, such as reggae, steel pan, kompa, kaseko, punta and calypso, have found a global audience. In a profound way, they allowed the voices of the dispossessed and marginalised to be heard in development processes in the Region; voices promoting social justice, equality and civil rights. They also demonstrate the diversity of the culture and rhythms of the Region.

128

The richness of CARICOM’s cultural diversity arises from the history of the Caribbean as a crossroads of culture, beginning with the first peoples of the region, followed by European, African, Asian and Middle Eastern influences on the development of Caribbean culture. This is manifest in the diversity of our cultural expressions in music, dance, language, food and literature, among other areas. The Caribbean has given the world two Nobel Laureates in Literature, in the persons of Sir Derek Walcott from Saint Lucia and Sir Vidiadhar Surajprasad Naipaul from Trinidad and Tobago. Many outstanding voices in music have been highly celebrated, such as Bob Marley, Mighty Sparrow, Andy Palacio and Boukmans Esperyans. Diversity has helped to forge not only a unique Caribbean civilisation, but one that serves as a model of intercultural tolerance and collaboration to the world. CARICOM Heads of Government have recognised the need to find new development pathways that encourage creativity and innovation in pursuit of inclusive, equitable and sustainable growth and development. It is increasingly evident that the transformative role of culture in promoting social cohesion, respect for diversity and resilience building, is an important pillar in national and regional growth and development strategies. At the national and regional levels, there have been several initiatives over the past two decades to develop the enabling environment in CARICOM. Actions have been taken by Member States and by Regional Institutions, in particular, the CARICOM Secretariat, the Caribbean Export Development Agency, the Caribbean Development Bank and the University of the West Indies, to address the developmental needs of the sector. These include, developing national cultural policies and legislative frameworks to protect, incentivise and promote the creative industries; developing national cultural institutions to provide a range of business support services and strengthening intellectual property management systems.

The richness of CARICOM’s cultural diversity arises from the history of the Caribbean as a crossroads of culture, beginning with the first peoples of the region, followed by European, African, Asian and Middle Eastern influences on the development of Caribbean culture. The protection and promotion of the diverse cultural expressions of the Community have become an important element in the economic diversification of the Region. The authenticity of the products lends itself to engaging the attention of the global audience and opening avenues for significant trade in cultural services. Through a plethora of national festivals of art and culture, and through the staging of the Caribbean Festival of Arts (CARIFESTA) biennially, the Region celebrates and showcases its rich cultural diversity to the world. This flagship Community event is a regional multi-disciplinary roving festival, which has among its objectives, serving as a catalyst for creative industry development in CARICOM and providing a platform to advance professional development opportunities, networking and sharing among artists from Member States and neighbouring countries in Latin America. This is indeed an important moment for reflection on the value and importance to humanity of cultural diversity, cultural identity and rights, and the creative industries, as the global community seeks to rebound from the tremendous economic and social challenges arising from the COVID-19 pandemic. Culture and the creative industries will continue to play a vital role in the advancement of CARICOM, by providing unique historical and contemporary context, cultural value and assets that facilitate sustainable and inclusive development.

129

130

“ An individual has not started living until he can rise above the narrow confines of his individualistic concerns to the broader concerns of all humanity.” MARTIN LUTHER KING JR.

131

Supporting young global citizens Jonathan Townsend Prince’s Trust CEO Jonathan Townsend emphasises the role of young people in cultivating global citizenship and fostering cultural diversity in their respective communities.

The Prince’s Trust is proud to join the Khalili Foundation, UNESCO, the UN’s family of nations, and organisations worldwide in marking the 20th anniversary of the Universal Declaration on Cultural Diversity. The Prince’s Trust acknowledges otherness in all its forms, recognising that cultural diversity is the common heritage of humanity. We fully support the principle expressed in the articles of the declaration on cultural diversity; and particularly acknowledge that respect for the diversity of cultures, tolerance, dialogue, and cooperation, in a climate of mutual trust and understanding are among the best guarantees of international peace and security.

Jonathan re-joined The Prince’s Trust at the end of 2019 as the Interim CEO. In April 2020 he became the permanent CEO. Before this he had been the Chief Executive of Prince’s Trust International since January 2017. Prior to which he spent four years working as Director for The Prince’s Trust in the North of England. Prior to working at the Prince’s Trust, Jonathan worked in the drinks and hospitality industry for 26 years.

Young people have an important role to play. Our core mission is to help them transform their lives by developing the confidence and skills to live, learn and earn. But as we give them the opportunity to build a better future for themselves, we also recognise that they are part of the communities in which they live, as well as part of wider society, and are global citizens. Young people from all backgrounds access our programmes. Working with partners such as the Khalili Foundation, we are proud to provide them the opportunity to focus on global citizenship including interfaith and intercultural awareness. We are inspired by the commitment of the young leaders to build their global citizenship education so that they can promote intercultural values through their work in their local communities and connect with other young leaders across the world. As part of our ambition to be one of the UK’s most equal, diverse, and inclusive organisations serving young people, our commitment is to broaden our reach to ensure that the young

132

people accessing our services are representative of modern Britain. We will continue to ensure that cultural diversity remains at the heart of everything that we do in supporting young people, celebrating cultural diversity and creating opportunities to increase their awareness so that they can become better global citizens. We are also committed to building a workforce as diverse as the young people we serve; securing an equal and inclusive culture to help our people achieve their best at work. We are proud of our equality, diversity, and inclusion networks, in particular our Cultural Awareness Network. This is one way in which will ensure that diversity is respected and the many different cultures within our organisation are recognised and celebrated. We will continue to support World Day for Cultural Diversity, and work with our young people, our staff team, and partners to advance the principles of the declaration. We are proud to join you in marking this very important anniversary.

We will continue to ensure that cultural diversity remains at the heart of everything that we do in supporting young people, celebrating cultural diversity and creating opportunities to increase their awareness so that they can become better global citizens.

133

Towards knowledge equity online Jimmy Wales Founder of Wikipedia Jimmy Wales outlines how the largest ever collection of open knowledge remains committed to knowledge equity and establishing fair representation of cultural knowledge online.

It seems fitting that the occasion of Wikipedia’s 20th anniversary year is also UNESCO’s 20th anniversary of the Universal Declaration on Culture Diversity. After all, Wikipedia and UNESCO both share a commitment to preserving and celebrating cultural heritage and diversity. Over the past two decades, Wikipedia and its sister projects have become an integral part of our collective cultural heritage. To date, they form the largest collection of open knowledge in human history. Yet the knowledge on Wikipedia is incomplete. It is likely a fraction of the full breadth of what we know. At Wikipedia, our vision is a world in which all people can share in the sum of all knowledge. Core to that vision is a belief that knowledge must be representative of the world, not just the dominant narratives that have shaped history. As we look to the future, the Wikimedia movement is thinking about knowledge equity, and inviting in the people and the knowledge that has been left out of history.

Ranked by Forbes Magazine as a “Web Celeb”, Jimmy Donal Wales is a US Internet entrepreneur, wiki pioneer, and technology visionary, who is best known as the Founder of Wikipedia, an international collaborative free content encyclopaedia on the Internet, and the Wikimedia Foundation. He is co-founder of Wikia, a privately owned free web hosting service he set up in 2004.

134

To create a more representative record of knowledge, we must first identify what’s missing. The gaps in knowledge in the Wikimedia movement have been documented by research from Wikimedia affiliates and other institutions. For example, in early 2021 Wikimedia UK published a project to measure the coverage of visual arts and artists across the hundreds of different language versions of Wikipedia. Their research (Ahmed and Poulter 2021) sought to evaluate how visual artists from different regions of the world were represented across different language Wikipedias. To do so, they measured the coverage of 100 well-known Western artists and 100 notable artists from other cultures outside of the West. They discovered that “on average, Wikipedia coverage was seven times greater for

artists in the Western canon than for their non-Western counterparts.”

As another example, Wikimedia UK established AtWikipedia, our vision a partnership with Khalili is a world in which all Collections, the first Identifying these types of people can share in the partnership between knowledge inequities is Wikimedia and a GLAM sum of all knowledge. critical to furthering our institution with a private Core to that vision is a understanding of the world. collection. The collections The information on Wikipedia belief that knowledge are almost exclusively of is not limited to the sites; non-Western works. And must be representative of because it is free and openly each of the eight collections licensed, the knowledge on the world, not just the including Islamic Art, Aramaic Wikipedia is used by voice Documents and Japanese dominant narratives that assistants and connected Kimono - represents the largest have shaped history. devices. Knowledge that is and most comprehensive missing from Wikipedia can collection of its kind anywhere be amplified across the different ways that we use in the World, with the best technical and artistic technology to learn more about our world. examples of the period or category available. This partnership has already yielded significant Thankfully, the Wikimedia movement is taking impact, such as expanding the number of Featured important steps to address gaps in knowledge and Pictures, the designation given to super-highcultivate cultural diversity across the projects. resolution images on Wikimedia Commons, Whether that is about supporting more languages relating to Islam. than any other technology platform (there are currently Wikipedias in over 300 languages), or As we look to the next 20 years, I believe the creating active communities focused on addressing Wikimedia projects will continue to be a platform these inequalities in content and contributors for celebrating the power and potential of such as Art+Feminism, Women in Red and knowledge. Together, we can create and document AfroCROWD, the movement is looking for new knowledge from all people, and protect and ways to welcome more people, especially those preserve the rich diversity of cultural heritage from underrepresented communities. across the world. For example, Wikimedians have built strong relationships with cultural institutions such as galleries, libraries, archives, and museums (commonly referred to as GLAM) to increase access to historic images and collections and provide primary sources that can expand the knowledge available on Wikipedia. In 2020, the Smithsonian Institution launched its landmark Open Access Initiative, releasing 2.8 million images from its collections into the public domain. They explicitly linked this initiative with their Smithsonian American Women’s History Initiative, creating new opportunities to use cultural heritage collections to promote the accomplishments of women throughout history. 135

Influencing a culture of diversity Baroness Valerie Amos Master of University College Oxford Valerie Amos explores the ways in which higher education establishments can institutionalise a culture of plurality and dialogue.

Culture is an essential element of our identity – how we see ourselves and how others see us. It connects us but can also divide us. Values are a key underpinning, part of the glue in that connectivity. Increasingly, culture builds bridges across countries and communities in an increasingly connected world, enhancing our understanding of the way diversity improves our creativity, knowledge and understanding. Culture has many manifestations in our societies – from national narratives about the past and present to traditions, icons, cultural institutions, architecture, art, music, food, dance, theatre, sport and film. But whilst cultures are not static, they can appear slow to change and resist embracing people from other cultures and religions. This is one of the biggest challenges facing our world today, requiring strong and principled leadership – a leadership that is forward-looking and does not fall back on populism.

Baroness Valerie Amos of Brondesbury was appointed a Labour life peer in 1997 and was the first black woman to serve as a Minister in the British cabinet and in the House of Lords. Valerie was an adviser to the Mandela Government on leadership and change management issues and was Chief Executive of the Equal Opportunities Commission between 1989 and 1994. Valerie served as UK High Commissioner to Australia before joining the UN in 2010 as Undersecretary-General for Humanitarian Affairs and Emergency Relief Coordinator. In 2015 Valerie became the ninth Director of SOAS and in 2020 was appointed Master of University College Oxford.

As the educators of tomorrow’s leaders and influencers, universities have a vital role to play. They are as much about challenging conventional orthodoxy and driving inclusion as they are about excellent scholarship and knowledge transfer. They are places where opportunity and aspiration come together. My experiences in education, in global organisations and in politics have shown me the transformative impact of diversity of thought and people and the way they can influence public perceptions of culture. In higher education we have a responsibility to encourage our students to look at the world differently. To think global. To ask the questions that no one else is asking. And to make the connections that no one else is making. It’s about shaping the world in which we live.

138

My experiences in education, in global organisations and in politics have shown me the transformative impact of diversity of thought and people and the way they can influence public perceptions of culture. My thanks to the Khalili Foundation for promoting a global discussion on cultural diversity and to UNESCO for continuing to promote dialogue on these matters. It is by working together that we can begin to bring about the change we want to see and build the kind of society in which we want to live.

139

How corporations can foster cultural diversity Marc de Swaan Arons Institute for Real Growth Co-founder Marc de Swaan Arons explains how a paradigm shift to a humanised approach to growth can drive modern corporations to promote cultural diversity through their marketing campaigns.

Corporations are playing a vital role in advancing the goals of the UNESCO Universal Declaration on Cultural Diversity. This is not only due to an increasing global awareness of the issues and a focus on the ethics surrounding diversity, but also to the recognition that it’s good for business. Research by the Institute for Real Growth (IRG) - a leadership development platform set up by Google, LinkedIn, Facebook and WPP for brand, marketing and growth leaders – indicates private sector initiatives have accelerated the acceptance of cultural diversity as a crucial social resource. Within their organisations, it is marketers who play a significant role in pushing for more diversity. On the 20th Anniversary of the Declaration on Cultural Diversity, we explain why and how marketers drive initiatives around cultural diversity within their organisations.

Marc de Swaan Arons is an acknowledged practitioner, consultant and thought leader in the area of global marketing leadership, currently spearheading the Institute for Real Growth (IRG). He is the author of “THE GLOBAL BRAND CEO” and co-leader of Marketing2020 and Insights2020. Marc started his career at Unilever as a marketer in the Netherlands and the US . Following a decade at the company, his last role included the creation of the company’s Interactive Brand Center (IBC) in New York. In 2001, Marc co-founded the global marketing leadership consultancy EffectiveBrands. By 2014, EffectiveBrands had offices in New York, Singapore, Tokyo, Amsterdam, and London, and was acquired by WPP. Educated in the UK, the Netherlands, and the US, Marc holds a Master of Business Economics from the Erasmus University (1990), completed both the Harvard University Higher Education Pedagogy program and the AACSB International Bridge Program in 2018.

Time has taught us that the challenges around cultural diversity are too big to solve by politicians or civil society alone. In the year 212, the Roman emperor Caracalla was the first to grant every freeborn person the same legal rights and protections of citizenship. In one fell swoop Rome, at least officially, became a multicultural empire of citizens with equal citizenship status. The reality, of course, was quite different; most employees were still enslaved and the declaration did nothing to erase the daily experience of marginalisation, discrimination, exploitation, and inequality. Simply having human rights on paper clearly is not enough. Even today, we know that it is not within the power of governments to establish genuine cultural diversity – be it at individual or institutional level – on their own. This is where corporations come in; they represent considerable

140

power that comes with real responsibility. This has resulted in the creation of Human Resource policies, benefit programs, and Employee Participation Councils that empower employees. People expect no less from corporations; the Edelman Trust Barometer suggests, there is in fact an increasing demand for corporate intervention in the public sphere.

Marketers are often the stewards of corporate culture, because it is the corporate culture that drives organisational behaviour and as such builds brands.

The space for businesses to promote social progress has increased. This change did not happen overnight. Since the start of the 21st century, the business world has debated the evolving role of capitalism in society. In 2008, Bill Gates made a passionate plea at Davos for moving towards what he called “Conscious Capitalism”. Although many CEOs expressed sympathy for this call to action, most claimed that they couldn’t make any significant move

towards this broader definition of value creation without their investors’ blessing. This investor blessing came in 2018 through the ‘Annual CEO Letter’ of Blackrock’s Larry Fink - aka “the ten-trillion-dollar man”. Fink demanded that companies with Blackrock investment need to ‘make a positive contribution to society.’

The US Business Round Table CEOs responded almost immediately by publishing a new “Statement on the Purpose of the Corporation” that decisively moved from shareholder primacy to multi-stakeholder value creation. Since then, the Davos meetings, already progressive, have shifted even further towards a more sustainable business agenda. The UN’s Sustainable Development Goals (SDGs) have become part of the business language worldwide. The shift was further accelerated by COVID-19 and the social unrest following the murder of George Floyd.

141

142

143

IRG research shows that successful corporations are shifting their focus from shareholders only to all stakeholders. Overperforming companies aspire to create value for their colleagues, their customers, the communities they operate in, and the capital markets – the latter as an outcome rather than the primary goal. This shift towards value creation for all stakeholders – that we call humanised growth – requires the appreciation and celebration of all people and cultures. Marketers have traditionally understood the value and importance of diversity of thought. To deliver on their innovation agenda, they have always sought to bring multiple and fresh perspectives to the table. Today, more often than not, they collaborate with peers and partners well beyond the marketing function. In doing so, making their colleagues across the organisation experience the benefits of diversity. However, there is still work to be done. Even though marketers understand the role and power of diversity, the discipline itself all too often lacks true diverse representation - both in terms of team composition and (lack of) diversity in the people featured in advertising campaigns. The good news is that marketers are taking responsibility and are starting to act on this challenge. We see winning brand marketing and growth leaders use their skills and power to embrace cultural diversity. IRG100 Leadership Program participants - be they Mexican, American, Chinese, Kenyan, Italian, Turkish or Dutch - all recognise the value of driving cultural diversity in their companies. Marketing can play a huge role in helping society make the shift towards more diversity. By normalising differences or emphasising similarities advertising can demonstrate the advantages of diversity in society. Recent spotlighting of “blackwashing” and “black-fishing” shows how an industry previously responsible for fostering cultural biases can now seek to challenge it head on. 144

For example, Verizon, one of the biggest advertisers in the US, requires its advertising agencies to hire more diverse talent, and moreover has an educational program to help people from underrepresented groups to join the industry. Google demands creative agencies and media companies represent all people and it provides support to ensure advertisers and creative teams are sensitive to cultural bias. Consumer giant Unilever is a case in point. It has announced that it will stop using the word ‘normal’ in product descriptions regardless of whether it refers to skin colour, body size or gender. Unilever also requires its companies to put racial and ethnic justice on their boards’ agendas, and to take at least one firm action and set a long-term strategy to become an anti-racist organisation. Marketers are often the stewards of corporate culture, because it is the corporate culture that drives organisational behaviour and as such build brands. When EY redefined its business purpose as ‘Building a Better Working World’ its marketing specialists developed guidelines on how to live up to the branding internally. This included how to be more culturally sensitive but also how to harness the innovative potential of the organisation’s own cultural diversity. Given the large-scale, global impact that we know large corporations have on people’s behaviours and attitudes, such initiatives can give us reason to be hopeful about a world that increasingly reflects the values outlined in the Universal Declaration. Moreover, its 20th anniversary happens to coincide with an important turning point in history: the realisation of business to drive more humanised growth. With marketers pushing harder for more humanised growth, they help accelerate the adoption and acceptance of cultural diversity at a rate perhaps even emperor Caracalla could ever have imagined.

“ Rise above sectional interests and private ambitions... Pass from matter to spirit. Matter is diversity; spirit is light, life and unity.” MUHAMMAD IQBAL

145

Tackling cultural inequalities in higher education Lurraine Jones The Open University Diversity and Inclusion expert Lurraine Jones discusses the university’s plans to pioneer efforts to embed cultural diversity in higher education.

In 1969 one ambition changed the world for over two million people and counting - that ambition was The Open University (OU). Pioneering distance learning across the UK and globally, the protection and promotion of cultural diversity has been at the forefront of teaching, learning and support. The OU is proud to join the occasion of UNESCO’s 20th anniversary of the Universal Declaration on Culture Diversity in highlighting what our institution is doing to promote and advance cultural diversity. For over fifty years The OU’s mission has been giving anyone, anywhere, the power to learn, to break down barriers and to change perspectives. With over 168,000 students across the four nations of the UK, Europe and the rest of the world, cultural diversity covers multifarious aspects across time and space.

Lurraine Jones is an educator passionate about developing and facilitating programmes, people and institutions to bring complex Equality Diversity and Inclusion (EDI) agendas to the forefront in Higher Education. Lurraine is highly experienced in teaching and thought leadership on issues of ‘race’, diversity and inclusive practice. As the Deputy Dean of EDI at the Open University, Lurraine continues her work as a strategic EDI thinker and a successful transformational leader and was a key developer and educator in the recent collaboration between Santander Universities and the Open University: a course hosted on the online FutureLearn platform entitled ‘Union Black: Britain’s Black Cultures and steps to anti-racism’.

146

Intimately related to culture is race. Our turbulent world post George Floyd’s murder in the US, the prominence of the Black Lives Matter movement and the height of the Covid 19 pandemic in 2020 drew sharp attention to global racialised inequalities in societies, particularly for Black communities. There were many hard questions for senior higher education leaders to reflect on and answer as to their choices, ability and accountability to effectively address the systemic racism that is prevalent within universities. In this context, the focus is on Article 11 of the Universal Declaration ‘Building partnerships between the public sector, the private sector and civil society’ in considering the OU’s commitment to the education and promotion of cultural diversity. Senior leaders of the OU took a critically reflexive review of its mission of transforming lives and our motto ‘Learn and Live’. Being the largest university in the UK with students in over

157 countries we celebrate the alignment of our values with the Universal Declaration’s mission to put culture is at the heart of contemporary debates about identity and social cohesion in a knowledge-based economy, and acknowledge our global reach in thought and action leadership. The OU reaffirmed its antiracism stance by making Equality Diversity and Inclusion one of the five pillars of the new university Strategy. An inaugural Dean of Equality, Diversity and Inclusion was appointed in 2020 whose thought-leadership work has included pioneering equality projects with Universities UK and Advance HE

Being the largest university in the UK with students in over 157 countries we celebrate the alignment of our values with the Universal Declaration’s mission to put culture at the heart of contemporary debates about identity and social cohesion in a knowledgebased economy.

In October 2021 the OU launched Union Black: Britain’s Black Cultures and Steps to Anti-Racism, which is being made freely available to potentially four million students and staff at all the UK’s 165 universities over the next three years. The program was developed with Santander Universities UK in partnership with the leading social learning platform, FutureLearn. The first of its kind in higher education, the course is designed to give Black academics a central role in driving cultural change and addressing systemic racism across the higher education sector and beyond. This exciting programme responds to Universities UK’s Tackling racial harassment in higher education report which shone a stark light on the racialised inequalities that exist across the higher education sector. All students who complete the course are considered for one of a hundred Santander Universities Development Grants of £500 each to support their studies and provide an opportunity to accelerate progress and make a meaningful difference to their lives and wider

society. Awarded students will be invited to take part in a live thought leadership event which will bring together high-profile ambassadors for a curated panel discussion.

Furthermore, the OU is proud to be one of only six higher education institutions in the inaugural cohort of Higher Education Network’s ground-breaking 12-month career accelerator ‘100 Black Women Professors (BWP) NOW’ programme. This is a muchneeded initiative to start addressing the dearth of Black women professors in the UK. The Higher Education Statistics Agency revealed in 2019 that only 35 out of approximately 22,000 professors in the UK are Black women. The BWP NOW programme recognises the specific experiences of Black women academics and aims to increase cultural sensitivity at an institutional and individual level, challenging existing systems, structures and attitudes to enable positive change by creating equity of opportunity for Black women within academia. There is still so much work to do for higher education institutions to promote and protect cultural diversity. As a leader in higher education, the OU recognises the challenges of global racialised and cultural inequalities and is determined to continue to meet these challenges head on. The OU continues with its educational mission to be open to people, places, methods and ideas which change perspectives and transforms lives in an ever evolving world.

147

Word cities as beacons of culture Paul Owens World Cities Culture Forum Director Paul Owens emphasises the role of world cities not only as the greatest hosts of cultural diversity, but also places that depend on this diversity for their economic and cultural wellbeing.

On behalf of the World Cities Culture Forum, I would like to congratulate UNESCO on the 20th anniversary of the UNESCO Universal Declaration on Cultural Diversity, and the Khalili Foundation on producing this milestone publication. The World Cities Culture Forum wholeheartedly shares the principles of the Declaration. As such, we commit to act as leaders of culture in cities and continue to collaborate in the face of shared challenges and shared opportunities. World Cities are not only engines of the world economy, home to the world’s most dynamic and diverse populations, and centres of domestic and international power. They are also cultural beacons. They inherit the rich cultures of the past and add to them with the dynamism and flux of the present.

Paul Owens is an internationally recognised expert on culture and the creative economy, with a particular interest in the relationship between culture and social and economic development. Over the past 20 years, he has pioneered new approaches to supporting culture and creativity in the UK working with policy makers, city leaders and cultural and creative businesses. He now provides high-level strategic advice to governments and businesses across the world. Since 2012 he has been Director of the World Cities Culture Forum, working on behalf of the Mayor of London to develop and manage a network of 27 major cities, promoting culture within urban policy.

In the face of contemporary global challenges climate emergency, COVID-19, divisive national politics, increased hostility towards migrants, refugees, and minorities, rising inequality, isolation and increased friction over cross-border mobility - world cities play a critical role as a source of creativity and inspiration, safe harbours and homes to citizens of the world. The COVID-19 pandemic has had a severe material impact on cities and the cultural sector through the hollowing out of city centres, the closing of cultural venues, and the loss of cultural tourists.Yet culture has become ever more important. Countless examples across the world, from balcony concerts to closed cultural venues offering their spaces for community and health support, have demonstrated the social value of culture in the time of lockdowns and isolations. Cities and culture stand or fall together in the aftermath of the Covid-19 pandemic. As cities

148

reconfigure their relationships with citizens, other cities and the environment, culture has a significant role in making cities more sustainable, resilient, and fairer. Cities at the World Cities Culture Forum have resolved to work together to advance culture as the golden thread of all aspects of city policy. Firstly, this means actively recognising and supporting all forms of culture, not only the traditional forms of culture but also culture that is practised and valued by diverse groups within the city. It also means addressing inequalities in cultural access and participation and within the workforce. Moreover, we should be extending the reach of culture in our cities across geography and demography. Finally, it is important to recognise the creativity of citizens and artists as key assets to the city, providing opportunities to co-create solutions to urban and global challenges.

As cities reconfigure their relationships with citizens, other cities and the environment, culture has a significant role in making cities more sustainable, resilient, and fairer.

149

“ We all should know that diversity makes for a rich tapestry, and we must understand that all the threads of the tapestry are equal in value no matter what their colour.” MAYA ANGELOU

151

The future of culture Rob Nail Former CEO of Singularity University Rob Nail imagines how cultural diversity might look in a future driven by exponential technologies.

The ultimate story of humanity will be entwined with the triumph of technology. In the 21st century, digital technology may appear to be a culturally homogenising force. But it also allows us to describe, understand, experience and preserve the diversity of our cultures in a manner unimaginable previously. I believe that the next several decades will prove to be a renaissance period for humanity, resulting in a dramatic shift away from the linear, individualistic, and patriarchal model of progress that has been prominent since before the industrial age, to one increasingly based upon collective, collaborative, and sustainable or circular progress. But this shift is by no means determined. So when considering the future of humanity and its varied cultures, we would be right to be equally excited and concerned by what may lie ahead.

Rob Nail is an Associate Founder and former CEO of Singularity University and currently works as a Strategic Advisor and Coach for a variety of large and small organisations. He is exploring how artificial intelligence can be deployed at work, in education and by leaders. He contributes to a variety of publications, blogs, and podcasts that focus on the technological revolution and its potential impact. He is a serial entrepreneur, engineer, investor, director, and wannabe surfer. His personal mission is to build bridges to an amazing future.

Many of the technologies shaping our world today are not just progressing rapidly, they are doing so exponentially. This is the case with all information-based technologies that allow for digitised information to be copied, shared, and edited without being consumed or requiring significant additional resources, as we see with digital cameras today where more than 3 billion images are uploaded to the internet daily and growing. This accelerating progress can also be seen in other technology areas like computation, artificial intelligence, robotics, genetic engineering, additive manufacturing, etc. where these “exponential technologies” demonstrate doubling patterns in the rate of change of their price, performance, size, or adoption. Unfortunately, today, most of the solutions shaping our future are largely reactive to a problem at hand, do not consider long-term potential implications, and are based solely upon the experiences of the past.

152

At Singularity University, many individuals and organisations have utilised tools like simulations, scenario planning, and strategic narratives to better understand the nature of disruptions to come and the opportunities we have to shape the future we want. Through a process of zooming out to the envisioned possible future and zooming back to the capabilities and problems of today, we consistently generate unique insights and potential innovations. I used this process to explore the future of culture and the threats and opportunities that we may face in the coming decades. If we assume that cultural diversity is not only a right but is a critical element for the survival of our species, then there are three elements of technological disruption that we should explore now. Over the next 10-20 years, we will see technologies like virtual reality, augmented reality, and interactive artificial intelligence dramatically enhance our abilities to learn about, empathise with, preserve, and even engage with every human culture, past and present. Today, one of the most viral stars on TikTok is a young indigenous woman of the Tatuyo community in Brazil simply sharing videos of her daily life. The fact that there are already hundreds of millions of views of her videos, shows the dramatic effectiveness of cultural understanding through peer-to-peer technology platforms. Digital Museums and projects like Google Arts and Culture are also already giving the world access to cultures and artefacts like never before. Even further, we can powerfully experience these cultures in an immersive first-person perspective using virtual reality films. For example, “Clouds over Sidra” (2015), allowed viewers to experience life in a Syrian refugee camp without actually going there. Through projects like “Digital Einstein” or “Dali Lives” we can foresee a future of interacting with and learning directly from elders and

cultural representatives of the past using artificial intelligence technologies. Science fiction stories like “Ready Player One” or “The Matrix” have given us a glimpse of the future of virtual worlds. New technologies are already capable of creating virtual environments that are more accurate than what our senses can discern from our physical reality and as these digital worlds become increasingly accessible, interactive and immersive, they will soon be the primary forums for learning, playing, and communicating. Today, tremendous resources and investments from even the largest companies in the world like Microsoft and Nike are pouring into the development of “Web3” and the “Metaverse”, terms referring to online virtual worlds and environments that are accessible from different devices to engage in media, entertainment, collaboration, and commerce. As a sign of how important this development is and how soon it will be mainstream, Facebook, the world’s largest social media company, recently changed its name to “Meta Platforms Inc.” to signal its focus on the metaverse as the successor to the current internet. Importantly, we are rapidly creating enormous new virtual economies accessible through digital payment systems and cryptocurrencies. Today the digital data we create is owned by the largest and most powerful corporations and our governments. This presents many ethical challenges, but also results in categorising all of us into a limited number of demographics oversimplifying our cultures and unique traits into monetisable bits. Alternatively, through the development and adoption of blockchain technologies, we have the potential to develop a new concept of selfsovereign identity (SSI) which would acknowledge our rights of cultural diversity and individually represent our existence online. Communication and network technologies are forecast to give access to and connect every single human on the planet to the internet and thus to one another within the next decade. This will 153

mark an extraordinary milestone is brought into the right for humanity and will present an environment and pointed at the Communication and extraordinary opportunity for right problem. Cultural diversity network technologies learning and collaboration. Of and the differences between us are forecast to give course, understanding different are those unique perspectives languages is no longer a barrier that can provide the spark of access to and connect since platforms like Google innovation required to solve the every single human Translate can already translate big challenges we face. on the planet to the more than 108 languages. Unfortunately, today many of As foreseen in science fiction internet and thus to our most powerful technologies, stories like “Star Trek” or “The hostage to market forces, one another within the Hitchhiker’s Guide to the exploit our fears, anxieties, Galaxy,” you can even use ear next decade. and boredom. New social earbuds as “babel fish” and hear networking technologies that your language in real-time. As these technologies promised to connect us all to one another and improve, we will be able to preserve and make an abundance of data and information have also every language accessible in this way and increase created a fertile environment for misinformation the understanding of cultural context and and manipulation through echo chambers in nuanced differentiation. social media. In these environments, our unique Progress in neuroscience and the development perspectives and cultural diversity are devalued of brain-to-computer interfaces will allow us to and suppressed through a binary, “good vs bad,” communicate directly from brain to brain. Already, “red vs blue” mindset. The answer to these researchers at the University of Washington and problems is not to turn off the technologies, others have demonstrated this capability in labs but to forecast what they may do and to use at a primitive level, putting the very nature and them better. It is up to us to determine how we necessity of language in the future in question. allow technology to affect society and culture. Today we face extraordinary social unrest due to the rapid automation of jobs and work and the rapid proliferation of misinformation and deep fakes. Without aligning the development and utilisation of new technologies with the rights of humanity and our shared values, the progress of information technologies will continue to undermine society and our most basic systems. This must be addressed to tackle even more pressing risks like climate change. For us to survive the existential threat of climate change and to create an inclusive and equitable future, we will have to be extraordinarily innovative and create new incentives that shift critical decision-making away from the powerful few and back towards systems that value diversity and circular, sustainable economies. Notably, innovation occurs when a new perspective 154

Further into the future, the most exciting and potentially disruptive implication of new technologies may be their direct effect on the evolution of our species. To date, we have largely encountered cultural diversity. We are now at a stage where we may experience rapid evolutionary differentiation. We will increasingly embed technology into our bodies, initially to replace lost or missing capabilities, but over time to elect for enhanced capabilities. Gene-editing the DNA of a new baby to eradicate historical genetic disorders will become common. The same capability will allow parents to have truly “unique” children. Society will have to accommodate “cyborgs” and “mutants” and their new cultures if we are all forced to upgrade to stay competitive. The new commercial space race and its early pioneers have achieved extraordinary milestones

this year. While these efforts may be perceived as the fanciful pursuits of the billionaire class, it is good to recall our initial, limited expectations of technologies like the airplane, personal computer, and the internet. In the next few decades, we are likely to see the first sustainable “human” civilisation develop outside the earth and give birth to an interplanetary culture. But as Gene Roddenberry the creator of Star Trek) said, “until we can value the diversity here on Earth, then we don’t deserve to go into outer space and encounter the infinite diversity out there”. We have the opportunity today to catalog and preserve the extraordinary cultures that have represented humanity. If we value and truly understand the uniqueness of these cultures, we have the potential to avoid our past errors and create an extraordinary future.

We can now anticipate a future where we have an abundance of economic and social resources that could be available to every human, equitably. Drudgery and conflicts over scarce resources can be consigned to history. We would have more time to explore what it means to be human, in all its glorious diversity. But technology is only part of the story. How it is deployed will make all the difference between liberation and yet another failed utopian dream. The key, I believe, is an imagination free from the fear of change, and an intellect willing to access the incredible communal storehouse of human ideas. We have the power and responsibility to create a better future.

155

“ Heaven is my Father, the Earth is my Mother and the World’s people are my Brothers and Sisters and all things are my companions.” ZHANG ZAI

157

Image credits Page 7-8 22 25 28 34 36 38-39 42-43 44 48-49 61 64 66 69 71 76-77 80-81 82 83 85 88-89 92-93 95 96-97 101 105 106 107 110 113 117 118 122-123 125 126-127 130 133 136 139 141 142-143 149 150 155 156 158-159

160

Adrian Fisk (of the Miss World 2014 contest) Wilson Rumisha (Commonwealth Secretariat) Sunday Alamba (Commonwealth Secretariat) Khalili Collections (from the Aramaic Documents Collection) Tom Perry (Commonwealth Secretariat) Wade Davis Wade Davis Svkllimkin Marco Rubino (Shutterstock) Khalili Collections (from Islamic Art 700-2000) Yogendra Singh Adrian Fisk (from iSpeak China series) Julia Volk Alex Rumford (SOAS) York Tillyer (WOMAD) Ben Johnson (Khalili Foundation) York Tillyer (WOMAD) York Tillyer (WOMAD) York Tillyer (WOMAD) A Lesik (Shutterstock) Bessie Nakamarra Sims & Paddy Japaljarri Sims (Art UK) Andreas Zerndl (Shutterstock) Adjaye Associates (of Smithsonian National Museum of African American History and Culture) Adjaye Associates (of Abrahamic Family House design) INTBAU (of INTBAU Centre) Google Arts & Culture Google Arts & Culture Delphine Diallo (MTArt) Léo Caillard (MTArt) Bogdan Sonjachnyj (Shutterstock) Petra Cooke (Commonwealth Secretariat) T Photography (Shutterstock) Amunga Eshuchi (Commonwealth Secretariat) Luisa Puccini (Shutterstock) Veronika K (Shutterstock) Delphine Diallo (MTArt) Interfaith Explorers (Khalili Foundation) Commonwealth Secretariat (of CHOGM Malta 2015) Chris Freeman (SOAS) Kesara Ratnavibhushana (Commonwealth Secretariat) Kesara Ratnavibhushana (Commonwealth Secretariat) T Photography (Shutterstock) Asiko (MTArt) Skjalg Bøhmer Vold (of Merritt Moore) York Tillyer (WOMAD) Denniz Futalan