UNITED NATIONS, Feb 22 (IPS) – Ramu Damodaran is Chief, United Nations Academic ImpactLegends are the lodestars of historical past, the marriage of Sir Dorabji Tata with Meherbai on Valentine’s Day of 1898 amongst the most lyrical of them. Two years later, he gifted her the Jubilee Diamond, the sixth largest diamond in the world, twice as massive as the Kohinoor.
Less than fifty months later, Tata Steel, the enterprise by which he performed so pivotal a task, was enveloped in a monetary disaster; Dorabji and Meherbai pledged the complete of their wealth, together with the Diamond, to the Imperial Bank, to make it attainable for wages to be paid and never a job sacrificed.
Tata Steel returned to profitability inside 1 / 4 century, Meherbai and Dorabji died quickly after, bequeathing their wealth to the Sir Dorabji Tata Charitable Trust – together with the Diamond which was offered in 1937, yielding funds to create establishments reminiscent of the Tata Memorial Hospital, the Tata Institute of Fundamental Research and the Tata Institute of Social Sciences.
That historical past got here to thoughts this previous Sunday – February 14 – after I opened a fastidiously wrapped package deal with my handle on it in Russy Sumariwalla’s mild hand. It was a publication I had not come throughout earlier, the FEZANA Journal, its cowl pictured above, produced by the Federation of Zoroastrian Associations of North America.
As its editor-in-chief, Dr. Dolly Dastoor, notes in her editorial, “FEZANA through its members, young and old, has been supporting the SDGs much before the pandemic started,” a pandemic which, in the phrase of FEZANA President Arzan Sam Wadia, “hit the pause button on our planet.”
The wealth of studying on this situation included a reflective piece by Narges Kakalia on the Cyrus Cylinder and its “glimmers of universality”, notably its injunction that slavery “should be exterminated the world over”, glimmers that brighten every day with our international interdependence on the SDGs reaffirmed.
Interdependence additionally in a comparatively surprising space, religion. One of the articles brings collectively three authors, Joshua Basofin of the Parliament of World’s Religions, David Hales, a former Chair of the World Heritage Convention and Michael Terrin, an Oblate of St Benedict.
It notes that “nearly every religious, indigenous, and spiritual tradition teaches a moral obligation to protect the planet“, an obligation which they can help exercise in practice as faith based organizations “control 8% of the habitable land surface of Earth, 5% of all commercial forests, 50% of schools worldwide and 10% of the world’s financial institutions.”
The journal made engrossing studying in the center of a month which started with World Interfaith Harmony Week. A fast search on the agile website of the Yearbook of the United Nations suggests the General Assembly decision which established the Day is the just one in the 75 years of United Nations historical past that makes a direct reference to “God” in the paragraph the place it “encourages all States to support, on a voluntary basis, the spread of the message of interfaith harmony and goodwill in the world’s churches, mosques, synagogues, temples and other places of worship during that week, based on love of God and love of one’s neighbour or on love of the good and love of one’s neighbour, each according to their own religious traditions or convictions.”
There can be a reference in a 1966 judgment by the International Court of Justice, in a case difficult South Africa’s occupation of present-day Namibia, with a twist in its tail that “all mankind are children of God, and, consequently, brothers and sisters, notwithstanding their natural and social differences, namely man and woman, husband and wife, master and slave, etc.”
George Macaulay Trevelyan, the historian, whose birthday fell final Tuesday, as soon as cautioned “never tell a young person that anything cannot be done. God may have been waiting centuries for someone ignorant enough of the impossible to do that very thing.”
The FEZANA Journal carried a narrative a few younger lady in Lahore, Pakistan, “a tinkerer by nature, she often got up to her elbows in grease as she absorbed herself in the mechanics of bike repair.”
Some forty years later, and 5 years in the past final week, Nergis Mavalvala “was among the team of scientists whom, for the first time, observed ripples in the fabric of spacetime called gravitational waves.”
She has since been appointed Dean of the School of Science at the Massachusetts Institute of Technology, the first girl to maintain the submit.
The establishments Dorabji and Meherbai Tata’s bequests helped discovered proceed to interact the younger in adventures of discovery; at the Tata Institute of Fundamental Research scientists have famous “what we experience as a child often has a lasting impression on our behaviour throughout the course of our life.
Stressful and adverse experience during early life of an individual can often lead to a lasting vulnerability towards developing psychiatric disorders in adult life, a question particularly pertinent to the current times when depression has emerged as one of the greatest challenges to global health.
In a recent study, the Vaidya lab has tested the idea via switching on the signalling pathway that leads to overactivation of excitatory neurons within the forebrain, using genetically engineered mice.”
And the Tata Institute of Social Sciences is working with the United Nations Development Programme (UNDP) and the Maharashtra state authorities in India on an “Inclusive Disaster Preparedness and Risk Reduction Programme” in the district of Bhiwandi, focusing particularly on folks with disabilities (PWD), it’s the first of its form, mainstreaming pre-disaster vulnerability discount programme, designed to mainstream incapacity in catastrophe administration, prepare and sensitize professionals on incapacity and emergency response and set up a useful resource centre offering advisory and informational providers for PWD.
The Foundation for Ecological Security, supported by Tata Trusts, goals to create sustainable livelihoods for 38 million rural poor by strengthening native governance and conserving 30 million acres of Commons in India totalling to a fifth of India’s whole Commons land.
An indicator of how straight that is associated to religion got here to thoughts as I learn the “Final Report of the Independent Review on the Economics of Biodiversity” printed earlier this month by the authorities of the United Kingdom; it says “Our economies, livelihoods and well-being all depend on our most precious asset: Nature.
We are part of Nature, not separate from it. We rely on Nature to provide us with food, water and shelter; regulate our climate and disease; maintain nutrient cycles and oxygen production; and provide us with spiritual fulfilment and opportunities for recreation and recuperation, which can enhance our health and well-being. We also use the planet as a sink for our waste products, such as carbon dioxide, plastics and other forms of waste, including pollution.”
Nature and non secular fulfilment have been at the coronary heart of many festivities round the world final week: the begin of the Lunar new 12 months in Asia, the Carnival in Brazil and the Caribbean, Basant Panchami, the celebration of spring, in India which coincides with tribute to Saraswati, the goddess of data, and her injunction to domesticate an organized, litter free thoughts, very similar to the SDG tree on the FEZANA Journal cowl, or the language tree devised by the German linguist August Schleicher, whose start bicentennial falls at present, a mannequin, as Wikipedia the Wise informs us, that “as with species, each language is assumed to have evolved from a single parent or “mother” language, with languages that share a common ancestor belonging to the same language family.”
Could that image, the tree, not work for religion as properly , its many sturdy branches unfurling from an integral and customary complete, every department sustaining, and being sustained by, the leaves and shoots that from its recesses thrive?
Beethoven, whose 250th start anniversary we’ve got simply celebrated, signed his manuscripts with the letters SDG, standing for Soli Deo Gloria, or “Glory to God Alone”. His momentous music was nurtured in an age the place religion had begun to assimilate purpose, manifest typically in challenges to those that sought to symbolize the divine somewhat than divinity itself.
As Eamon Duffy writes on this week’s “The New York Review of Books”, the European reformation owed a lot to “the burgeoning of charismatic spiritual and apocalyptic movements that seemed to threaten the stability of the institutional Church, and the mounting theological and political challenges to the centralizing authority of the papacy.”
And, writing in the “New Theatre Quarterly” in 2009, Katie Normington, a scholar in the subject of drama, and the simply appointed Vice Chancellor of De Montfort University in the United Kingdom, UNAI’s hub on SDG 16, noticed that “in being treated as religious dramas rather than community plays – plays which evolved from the Church service rather than from a street procession – the sense of communitas disappeared from the staging, and the division of actor and audience space became very apparent.
There are no easy answers: as Dario Fo’s versions suggest, to emphasize the subversive voices of the citizens within the plays seems equally alien in late twentieth-century Britain. If political theatre is an endangered species (or an outdated beast, if that’s how you see it), then Mitchell’s production would seem to suggest that the most we can hope for is an altruistic individualism.”
My faculty lecturer in historical past, Dr. “Eric” Kapadia, a mild and noble Zoroastrian himself, was keen on quoting the Tony Judt axiom that “geography is full of maps, history is full of chaps.” In elaborating the thought, he elevated it from glib to the “glimmer” we spoke of earlier, of the particular person’s formidable position, a task much more outlined than circumstance, in shaping her personal historical past and, all too typically, the histories of these round her.
“Altruistic individualism”, in Dr. Normington’s elegant phrase, permits a shaping that cares, a shaping inside a group, whether or not of religion, geography or vocation, however a form that pulls its creativeness and malleability from the purpose and conviction, the “dignity and worth” of the particular person inside whose altruism it has tenancy.
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