Community of practice

From Wikipedia, the free encyclopedia

https://en.wikipedia.org/wiki/Community_of_practice 

 

A community of practice (CoP) is a group of people who share a craft or a profession. The concept was first proposed by cognitive anthropologist Jean Lave and educational theorist Etienne Wenger in their 1991 book Situated Learning (Lave & Wenger 1991). Wenger then significantly expanded on the concept in his 1998 book Communities of Practice (Wenger 1998).

A CoP can evolve naturally because of the members' common interest in a particular domain or area, or it can be created deliberately with the goal of gaining knowledge related to a specific field. It is through the process of sharing information and experiences with the group that members learn from each other, and have an opportunity to develop personally and professionally (Lave & Wenger 1991).
CoPs can exist in physical settings, for example, a lunch room at work, a field setting, a factory floor, or elsewhere in the environment, but members of CoPs do not have to be co-located. They form a "virtual community of practice" (VCoP) (Dubé, Bourhis & Jacob 2005) when they collaborate online, such as within discussion boards, newsgroups, or the various chats on social media, such as #musochat centered on contemporary classical music performance (Sheridan 2015). A "mobile community of practice" (MCoP) (Kietzmann et al. 2013) is when members communicate with one another via mobile phones and participate in community work on the go.

Communities of practice are not new phenomena: this type of learning has existed for as long as people have been learning and sharing their experiences through storytelling. The idea is rooted in American pragmatism, especially C. S. Peirce's concept of the "community of inquiry" (Shields 2003), but also John Dewey's principle of learning through occupation (Wallace 2007).

Overview

Origin and development

Since the publication of "Situated Learning: Legitimate Peripheral Participation" (Lave & Wenger 1991), communities of practice have been the focus of attention, first as a theory of learning and later as part of the field of knowledge management. See Hildreth & Kimble (2004) for a review of how the concept has changed over the years. Cox (2005) offers a more critical view of the different ways in which the term communities of practice can be interpreted.

Early years

To understand how learning occurs outside the classroom while at the Institute for Research on Learning, Lave and Wenger studied how newcomers or novices to informal groups become established members of those groups (Lave & Wenger 1991). Lave and Wenger first used the term communities of practice to describe learning through practice and participation, which they named situated learning.

The structure of the community was created over time through a process of legitimate peripheral participation. Legitimation and participation together define the characteristic ways of belonging to a community whereas peripherality and participation are concerned with location and identity in the social world (Lave & Wenger 1991, p. 29).

Lave and Wenger's research looked at how apprenticeships help people learn. They found that when newcomers join an established group or community, they spend some time initially observing and perhaps performing simple tasks in basic roles as they learn how the group works and how they can participate (an apprentice electrician, for example would watch and learn before actually doing any electrical work; initially taking on small simple jobs and eventually more complicated ones). Lave and Wenger described this socialization process as legitimate peripheral participation. The term "community of practice" is that group that Lave and Wenger referred to, who share a common interest and a desire to learn from and contribute to the community with their variety of experiences (Lave & Wenger 1991).

Later years

In his later work, Wenger (1998) abandoned the concept of legitimate peripheral participation and used the idea of an inherent tension in a duality instead. He identifies four dualities that exist in communities of practice, participation-reification, designed-emergent, identification-negotiability and local-global, although the participation-reification duality has been the focus of particular interest because of its links to knowledge management. 

He describes the structure of a CoP as consisting of three interrelated terms: 'mutual engagement', 'joint enterprise' and 'shared repertoire' (Wenger 1998, pp. 72–73).

• Mutual Engagement: Firstly, through participation in the community, members establish norms and build collaborative relationships; this is termed mutual engagement. These relationships are the ties that bind the members of the community together as a social entity.
• Joint Enterprise: Secondly, through their interactions, they create a shared understanding of what binds them together; this is termed the joint enterprise. The joint enterprise is (re)negotiated by its members and is sometimes referred to as the 'domain' of the community.
• Shared Repertoire: Finally, as part of its practice, the community produces a set of communal resources, which is termed their shared repertoire; this is used in the pursuit of their joint enterprise and can include both literal and symbolic meanings.

Present work

For Etienne Wenger, learning is central to human identity. A primary focus of Wenger's more recent work is on learning as social participation – the individual as an active participant in the practices of social communities, and in the construction of his/her identity through these communities (Wenger, McDermott & Snyder 2002). In this context, a community of practice is a group of individuals participating in communal activity, and experiencing/continuously creating their shared identity through engaging in and contributing to the practices of their communities.

The structural characteristics of a community of practice are again redefined to a domain of knowledge, a notion of community and a practice.

Domain

A domain of knowledge creates common ground, inspires members to participate, guides their learning and gives meaning to their actions.

Community

The notion of a community creates the social fabric for that learning. A strong community fosters interactions and encourages a willingness to share ideas.

Practice

While the domain provides the general area of interest for the community, the practice is the specific focus around which the community develops, shares and maintains its core of knowledge.

In many organizations, communities of practice have become an integral part of the organization structure (McDermott & Archibald 2010). These communities take on knowledge stewarding tasks that were formerly covered by more formal organizational structures. In some organizations there are both formal and informal communities of practice. There is a great deal of interest within organizations to encourage, support, and sponsor communities of practice in order to benefit from shared knowledge that may lead to higher productivity (Wenger 2004). Communities of practice are now viewed by many in the business setting as a means to capturing the tacit knowledge, or the know-how that is not so easily articulated.

An important aspect and function of communities of practice is increasing organization performance. Lesser & Storck (2001, p. 836) identify four areas of organizational performance that can be affected by communities of practice:

• Decreasing the learning curve of new employees
• Responding more rapidly to customer needs and inquiries
• Reducing rework and preventing "reinvention of the wheel"
• Spawning new ideas for products and services

Examples

The communities Lave and Wenger studied were naturally forming as practitioners of craft and skill-based activities met to share experiences and insights (Lave & Wenger 1991).

Lave and Wenger observed situated learning within a community of practice among Yucatán midwives, Liberian tailors, navy quartermasters and meat cutters (Lave & Wenger 1991) as well as insurance claims processors. (Wenger 1998). Other fields have made use of the concept of CoPs. Examples include education (Grossman 2001), sociolinguistics, material anthropology, medical education, second language acquisition (Kimble, Hildreth & Bourdon 2008), Parliamentary Budget Offices (Chohan 2013), health care and business sectors, and child mental health practice (AMBIT). 

A famous example of a community of practice within an organization is that which developed around the Xerox customer service representatives who repaired the machines in the field (Brown & Duguid 2000). The Xerox reps began exchanging tips and tricks over informal meetings over breakfast or lunch and eventually Xerox saw the value of these interactions and created the Eureka project to allow these interactions to be shared across the global network of representatives. The Eureka database has been estimated to have saved the corporation $100 million.

Compared to functional or project teams

Collaboration constellations differ in various ways. Some are under organizational control (e.g., teams, see below) others, like CoPs, are self-organized or under the control of individuals. For examples of how these and other collaboration types vary in terms of their temporal or boundary focus and the basis of their members' relationships, see Kietzmann et al. (2013).

A project team differs from a community of practice in several significant ways (McDermott 1999).

• A project team is driven by deliverables with shared goals, milestones and results.
• A project team meets to share and exchange information and experiences just as the community of practice does, but team membership is defined by task.
• A project team typically has designated members who remain consistent in their roles during the project.
• A project team is dissolved once its mission is accomplished.

By contrast,

• A community of practice is often organically created, with as many objectives as members of that community.
• Community membership is defined by the knowledge of the members. CoP membership changes and members may take on new roles within the community as interests and needs arise.
• A community of practice can exist as long as the members believe they have something to contribute to it, or gain from it.

Versus communities of interest

In addition to the distinction between CoP and other types of organizational groupings found in the workplace, in some cases it is useful to differentiate CoP from community of interest (CoI). 

Community of interest

• A group of people interested in sharing information and discussing a particular topic that interests them.
• Members are not necessarily experts or practitioners of the topic around which the CoI has formed.
• The purpose of the CoI is to provide a place where people who share a common interest can go and exchange information, ask questions, and express their opinions about the topic.
• Membership in a CoI is not dependent upon expertise – one only needs to be interested in the subject.

Community of practice

• A CoP, in contrast, is a group of people who are active practitioners.
• CoP participation is not appropriate for non-practitioners.
• The purpose of a CoP, as discussed above, is to provide a way for practitioners to share tips and best practices, ask questions of their colleagues, and provide support for each other.
• Membership is dependent on expertise – one should have at least some recent experience performing in the role or subject area of the CoP.
• Example: Someone who is interested in photography and has some background/training in it finds an online CoP for working photojournalists, who use it to discuss various aspects of their work. Since this community is focused on working photojournalists, it would not be appropriate for an amateur photographer to contribute to the CoP discussions there. Depending on the CoP's structure, non-CoP members may have access to reading the discussions and accessing other materials of the community.

Benefits

Social capital

Social capital is said to be a multi-dimensional concept, with both public and private facets (Bourdieu 1991). That is, social capital may provide value to both the individual and the group as a whole. Through informal connections that participants build in their community of practice, and in the process of sharing their expertise, learning from others, and participating in the group, members are said to be acquiring social capital – especially those members who demonstrate expertise and experience.

Knowledge management

Wasko & Faraj (2000) describe three kinds of knowledge: "knowledge as object", "knowledge embedded within individuals", and "knowledge embedded in a community". Communities of Practice have become associated with finding, sharing, transferring, and archiving knowledge, as well as making explicit "expertise", or tacit knowledge. Tacit knowledge is considered to be those valuable context-based experiences that cannot easily be captured, codified and stored (Davenport & Prusak 2000), also (Hildreth & Kimble 2002).

Because knowledge management is seen "primarily as a problem of capturing, organizing, and retrieving information, evoking notions of databases, documents, query languages, and data mining" (Thomas, Kellogg & Erickson 2001), the community of practice, collectively and individually, is considered a rich potential source of helpful information in the form of actual experiences; in other words, best practices.

Thus, for knowledge management, a community of practice is one source of content and context that if codified, documented and archived can be accessed for later use.

Factors

Individuals

Members of communities of practice are thought to be more efficient and effective conduits of information and experiences. While organizations tend to provide manuals to meet the training needs of their employees, CoPs help foster the process of storytelling among colleagues which, in turn, helps them strengthen their skills on the job (Seely Brown & Duguid 1991).

Studies have shown that workers spend a third of their time looking for information and are five times more likely to turn to a co-worker rather than an explicit source of information (book, manual, or database) (Davenport & Prusak 2000). Time is saved by conferring with members of a CoP. Members of the community have tacit knowledge, which can be difficult to store and retrieve outside. For example, one person can share the best way to handle a situation based on his experiences, which may enable the other person to avoid mistakes and shorten the learning curve. In a CoP, members can openly discuss and brainstorm about a project, which can lead to new capabilities. The type of information that is shared and learned in a CoP is boundless (Dalkir 2005). Duguid (2005) clarifies the difference between tacit knowledge, or knowing how, and explicit knowledge, or knowing what. Performing optimally in a job requires being able to convert theory into practice. Communities of practice help the individual bridge the gap between knowing what and knowing how (Duguid 2005).

As members of communities of practice, individuals report increased communication with people (professionals, interested parties, hobbyists), less dependence on geographic proximity, and the generation of new knowledge (Ardichvilli, Page & Wentling 2003).

Social presence

Communicating with others in a community of practice involves creating social presence. Tu (2002) defines social presence as "the degree of salience of another person in an interaction and the consequent salience of an interpersonal relationship" (p. 38). It is believed that social presence affects how likely an individual is of participating in a CoP (especially in online environments) (Tu 2002). Management of a community of practice often faces many barriers that inhibit individuals from engaging in knowledge exchange. Some of the reasons for these barriers are egos and personal attacks, large overwhelming CoPs, and time constraints (Wasko & Faraj 2000).

Motivation

Motivation to share knowledge is critical to success in communities of practice. Studies show that members are motivated to become active participants in a CoP when they view knowledge as meant for the public good, a moral obligation and/or as a community interest (Ardichvilli, Page & Wentling 2003). Members of a community of practice can also be motivated to participate by using methods such as tangible returns (promotion, raises or bonuses), intangible returns (reputation, self-esteem) and community interest (exchange of practice related knowledge, interaction).

Collaboration

Collaboration is essential to ensuring that communities of practice thrive. Research has found that certain factors can indicate a higher level of collaboration in knowledge exchange in a business network (Sveiby & Simon 2002). Sveiby and Simons found that more seasoned colleagues tend to foster a more collaborative culture. Additionally they noted that a higher educational level also predicts a tendency to favor collaboration.

Cultivating successful CoPs

What makes a community of practice succeed depends on the purpose and objective of the community as well as the interests and resources of the members of that community. Wenger identified seven actions that could be taken in order to cultivate communities of practice:

1. Design the community to evolve naturally – Because the nature of a community of practice is dynamic, in that the interests, goals, and members are subject to change, CoP forums should be designed to support shifts in focus.
2. Create opportunities for open dialog within and with outside perspectives – While the members and their knowledge are the CoP's most valuable resource, it is also beneficial to look outside of the CoP to understand the different possibilities for achieving their learning goals.
3. Welcome and allow different levels of participation – Wenger identifies 3 main levels of participation. 1) The core group who participate intensely in the community through discussions and projects. This group typically takes on leadership roles in guiding the group 2) The active group who attend and participate regularly, but not to the level of the leaders. 3) The peripheral group who, while they are passive participants in the community, still learn from their level of involvement. Wenger notes the third group typically represents the majority of the community.
4. Develop both public and private community spaces – While CoPs typically operate in public spaces where all members share, discuss and explore ideas, they should also offer private exchanges. Different members of the CoP could coordinate relationships among members and resources in an individualized approach based on specific needs.
5. Focus on the value of the community – CoPs should create opportunities for participants to explicitly discuss the value and productivity of their participation in the group.
6. Combine familiarity and excitement – CoPs should offer the expected learning opportunities as part of their structure, and opportunities for members to shape their learning experience together by brainstorming and examining the conventional and radical wisdom related to their topic.
7. Find and nurture a regular rhythm for the community – CoPs should coordinate a thriving cycle of activities and events that allow for the members to regularly meet, reflect, and evolve. The rhythm, or pace, should maintain an anticipated level of engagement to sustain the vibrancy of the community, yet not be so fast-paced that it becomes unwieldy and overwhelming in its intensity (Wenger, McDermott & Snyder 2002).

History of human rights

From Wikipedia, the free encyclopedia

https://en.wikipedia.org/wiki/History_of_human_rights 

 

While belief in the sanctity of human life has ancient precedents in many religions of the world, the foundations of modern human rights began during the era of renaissance humanism in the early modern period. The European wars of religion and the civil wars of seventeenth-century Kingdom of England gave rise to the philosophy of liberalism and belief in natural rights became a central concern of European intellectual culture during the eighteenth-century Age of Enlightenment. These ideas lay at the core of the American and French Revolutions which occurred toward the end of that century. Democratic evolution through the nineteenth century paved the way for the advent of universal suffrage in the twentieth century. Two world wars led to the creation of the Universal Declaration of Human Rights.

The post-war era saw movements arising from specific groups experiencing a shortfall in their rights, such as feminism and the civil rights of African Americans. The human rights movements of members of the Soviet bloc emerged in the 1970s along with workers' rights movements in the West. The movements quickly jelled as social activism and political rhetoric in many nations put human rights high on the world agenda. By the 21st century, historian Samuel Moyn has argued, the human rights movement expanded beyond its original anti-totalitarianism to include numerous causes involving humanitarianism and social and economic development in the Developing World.

The history of human rights has been complex. Many established rights for instance would be replaced by other systems which deviate from their original western design. Stable institutions may be uprooted such as in cases of conflict such as war and terrorism or a change in culture.

Ancient and pre-modern eras

Some notions of righteousness present in ancient law and religion are sometimes retrospectively included under the term "human rights". While Enlightenment philosophers suggest a secular social contract between the rulers and the ruled, ancient traditions derived similar conclusions from notions of divine law, and, in Hellenistic philosophy, natural law. Samuel Moyn suggests that the concept of human rights is intertwined with the modern sense of citizenship, which did not emerge until the past few hundred years. Nonetheless, relevant examples exist in the Ancient and pre-modern eras, although Ancient peoples did not have the same modern-day conception of universal human rights.^[5]

Ancient West Asia

An inscription of the Code of Hammurabi.

The reforms of Urukagina of Lagash, the earliest known legal code (ca. 2350 BC), is often thought to be an early example of reform. Professor Norman Yoffee wrote that after Igor M. Diakonoff "most interpreters consider that Urukagina, himself not of the ruling dynasty at Lagash, was no reformer at all. Indeed, by attempting to curb the encroachment of a secular authority at the expense of temple prerogatives, he was, if a modern term must be applied, a reactionary." Author Marilyn French wrote that the discovery of penalties for adultery for women but not for men represents "the first written evidence of the degradation of women". The oldest legal codex extant today is the Neo-Sumerian Code of Ur-Nammu (ca. 2050 BC). Several other sets of laws were also issued in Mesopotamia, including the Code of Hammurabi (ca. 1780 BC), one of the most famous examples of this type of document. It shows rules, and punishments if those rules are broken, on a variety of matters, including women's rights, men's rights, children's rights and slave rights.

Africa

The Northeast African civilization of Ancient Egypt supported basic human rights. For example, Pharaoh Bocchoris (725-720 BC) promoted individual rights, suppressed imprisonment for debt, and reformed laws relating to the transferral of property.

Antiquity

The Cyrus Cylinder of Cyrus the Great, founder of the Achaemenid Persian Empire

Some historians suggest that the Achaemenid Persian Empire of ancient Iran established unprecedented principles of human rights in the 6th century BC under Cyrus the Great. After his conquest of the Neo-Babylonian Empire in 539 BC, the king issued the Cyrus cylinder, discovered in 1879 and seen by some today as the first human rights document. The cylinder has been linked by some commentators to the decrees of Cyrus recorded in the Books of Chronicles, Nehemiah, and Ezra, which state that Cyrus allowed (at least some of) the Jews to return to their homeland from their Babylonian Captivity. Additionally it stated the freedom to practice one's faith without persecution and forced conversions.

In opposition to the above viewpoint, the interpretation of the Cylinder as a "charter of human rights" has been dismissed by other historians and characterized by some others as political propaganda devised by the Pahlavi regime. The German historian Josef Wiesehöfer argues that the image of "Cyrus as a champion of the UN human rights policy ... is just as much a phantom as the humane and enlightened Shah of Persia", while historian Elton L. Daniel has described such an interpretation as "rather anachronistic" and tendentious. The cylinder now lies in the British Museum, and a replica is kept at the United Nations Headquarters.

Many thinkers point to the concept of citizenship beginning in the early poleis of ancient Greece, where all free citizens had the right to speak and vote in the political assembly.

The Twelve Tables Law established the principle "Privilegia ne irroganto", which literally means "privileges shall not be imposed".

The Mauryan Emperor Ashoka, who ruled from 268 to 232 BCE, established the largest empire in South Asia. Following the reportedly destructive Kalinga War, Ashoka adopted Buddhism and abandoned an expansionist policy in favor of humanitarian reforms. The Edicts of Ashoka were erected throughout his empire, containing the 'Law of Piety'.

These laws prohibited religious discrimination, and cruelty against both humans and animals. The Edicts emphasize the importance of tolerance in public policy by the government. The slaughter or capture of prisoners of war was also condemned by Ashoka. Some sources claim that slavery was also non-existent in ancient India. Others state, however, that slavery existed in ancient India, where it is recorded in the Sanskrit Laws of Manu of the 1st century BC.

In ancient Rome a ius or jus was a right which a citizen was due simply by dint of his citizenship. The concept of a Roman ius is a precursor to a right as conceived in the Western European tradition. The word "justice" is derived from ius.

The coining of the word 'Human rights' can be attributed to Tertullian in his letter To Scapula where is he wrote about the religious freedom in Roman Empire. He equated 'fundamental human rights' as a 'privilege of nature' in this letter.

Early Islamic Caliphate

Historians generally agree that Muhammad preached against what he saw as the social evils of his day, and that Islamic social reforms in areas such as social security, family structure, slavery, and the rights of women and ethnic minorities were intended to improve on what was present in existing Arab society at the time. For example, according to Bernard Lewis, Islam "from the first denounced aristocratic privilege, rejected hierarchy, and adopted a formula of the career open to the talents." John Esposito sees Muhammad as a reformer who condemned practices of the pagan Arabs such as female infanticide, exploitation of the poor, usury, murder, false contracts, and theft. Bernard Lewis believes that the egalitarian nature of Islam "represented a very considerable advance on the practice of both the Greco-Roman and the ancient Persian world." Muhammed also incorporated Arabic and Mosaic laws and customs of the time into his divine revelations.

The Constitution of Medina, also known as the Charter of Medina, was drafted by Muhammad in 622. It constituted a formal agreement between Muhammad and all of the significant tribes and families of Yathrib (later known as Medina), including Muslims, Jews, and pagans. The document was drawn up with the explicit concern of bringing to an end the bitter intertribal fighting between the clans of the Aws (Aus) and Khazraj within Medina. To this effect it instituted a number of rights and responsibilities for the Muslim, Jewish and pagan communities of Medina bringing them within the fold of one community-the Ummah.

If the prisoners were in the custody of a person, then the responsibility was on the individual. Lewis states that Islam brought two major changes to ancient slavery which were to have far-reaching consequences. "One of these was the presumption of freedom; the other, the ban on the enslavement of free persons except in strictly defined circumstances," Lewis continues. The position of the Arabian slave was "enormously improved": the Arabian slave "was now no longer merely a chattel but was also a human being with a certain religious and hence a social status and with certain quasi-legal rights."

Esposito states that reforms in women's rights affected marriage, divorce and inheritance. Women were not accorded with such legal status in other cultures, including the West, until centuries later. The Oxford Dictionary of Islam states that the general improvement of the status of Arab women included prohibition of female infanticide and recognizing women's full personhood. "The dowry, previously regarded as a bride-price paid to the father, became a nuptial gift retained by the wife as part of her personal property." Under Islamic law, marriage was no longer viewed as a "status" but rather as a "contract", in which the woman's consent was imperative. "Women were given inheritance rights in a patriarchal society that had previously restricted inheritance to male relatives." Annemarie Schimmel states that "compared to the pre-Islamic position of women, Islamic legislation meant an enormous progress; the woman has the right, at least according to the letter of the law, to administer the wealth she has brought into the family or has earned by her own work." William Montgomery Watt states that Muhammad, in the historical context of his time, can be seen as a figure who testified on behalf of women's rights and improved things considerably. Watt explains: "At the time Islam began, the conditions of women were terrible—they had no right to own property, were supposed to be the property of the man, and if the man died everything went to his sons." Muhammad, however, by "instituting rights of property ownership, inheritance, education and divorce, gave women certain basic safeguards." Haddad and Esposito state that "Muhammad granted women rights and privileges in the sphere of family life, marriage, education, and economic endeavors, rights that help improve women's status in society." However, other writers have argued that women before Islam were more liberated drawing most often on the first marriage of Muhammad and that of Muhammad's parents, but also on other points such as worship of female idols at Mecca.

Sociologist Robert Bellah (Beyond belief) argues that Islam in its 7th-century origins was, for its time and place, "remarkably modern...in the high degree of commitment, involvement, and participation expected from the rank-and-file members of the community." This is because, he argues, that Islam emphasized the equality of all Muslims, where leadership positions were open to all. Dale Eickelman writes that Bellah suggests "the early Islamic community placed a particular value on individuals, as opposed to collective or group responsibility."

Early Islamic law's principles concerning military conduct and the treatment of prisoners of war under the early Caliphate are considered precursors to international humanitarian law. The many requirements on how prisoners of war should be treated included, for example, providing shelter, food and clothing, respecting their cultures, and preventing any acts of execution, rape or revenge. Some of these principles were not codified in Western international law until modern times. Islamic law under the early Caliphate institutionalised humanitarian limitations on military conduct, including attempts to limit the severity of war, guidelines for ceasing hostilities, distinguishing between civilians and combatants, preventing unnecessary destruction, and caring for the sick and wounded.

Middle Ages

Magna Carta was written in 1215.

Magna Carta is an English charter originally issued in 1215 which influenced the development of the common law and many later constitutional documents, such as the 1689 English Bill of Rights, the 1789 United States Constitution, and the 1791 United States Bill of Rights.

Magna Carta was originally written because of disagreements between Pope Innocent III, King John and the English barons about the rights of the King. Magna Carta required the King to renounce certain rights, respect certain legal procedures and accept that his will could be bound by the law. It explicitly protected certain rights of the King's subjects, whether free or fettered—most notably the writ of habeas corpus, allowing appeal against unlawful imprisonment. 

For modern times, the most enduring legacy of Magna Carta is considered the right of habeas corpus. This right arises from what are now known as clauses 36, 38, 39, and 40 of the 1215 Magna Carta. Magna Carta also included the right to due process:

No Freeman shall be taken or imprisoned, or be disseised of his Freehold, or Liberties, or free Customs, or be outlawed, or exiled, or any other wise destroyed; nor will We not pass upon him, nor condemn him, but by lawful judgment of his Peers, or by the Law of the Land. We will sell to no man, we will not deny or defer to any man either Justice or Right.

— Clause XXIX of Magna Carta

The statute of Kalisz (1264), bestowed privileges to the Jewish minority in the Kingdom of Poland such as protection from discrimination and hate speech.

At the Council of Constance (1414-1418), scholar and jurist Pawel Wlodkowic delivered an address from his Tractatus de potestate papae et imperatoris respectu infidelium ("Treatise on the Power of the Pope and the Emperor Respecting Infidels") in which he advocated the peaceful coexistence of Christians and pagans, making him a precursor of religious tolerance in Europe.

Early modern period and modern foundations

United States Declaration of Independence ratified by the Continental Congress on July 4, 1776

Age of Discovery, early modern period and Age of Enlightenment

The conquest of the Americas in the 15th and 16th centuries by Spain, during the Age of Discovery, resulted in vigorous debate about human rights in Colonial Spanish America. This led to the issuance of the Laws of Burgos by Ferdinand the Catholic on behalf of his daughter, Joanna of Castile. Fray Antonio de Montesinos, a Friar of the Dominican Order at the Island of Hispaniola, delivered a sermon on December 21, 1511, which was attended by Bartolomé de las Casas. It is believed that reports from the Dominicans in Hispaniola motivated the Spanish Crown to act. The sermon, known as the Christmas Sermon, gave way to further debates from 1550-51 between Las Casas and Juan Ginés de Sepúlveda at Valladolid. Among the provisions of the Laws of Burgos were child labor; women's rights; wages; suitable accommodations; and rest/vacation, among others.

Several 17th- and 18th-century European philosophers, most notably John Locke, developed the concept of natural rights, the notion that people are naturally free and equal. Though Locke believed natural rights were derived from divinity since humans were creations of God, his ideas were important in the development of the modern notion of rights. Lockean natural rights did not rely on citizenship nor any law of the state, nor were they necessarily limited to one particular ethnic, cultural or religious group. Around the same time, in 1689, the English Bill of Rights was created which asserted some basic human rights, most famously freedom from cruel and unusual punishment.

In the 1700s, the novel became a popular form of entertainment. Popular novels, such as Julie, or the New Heloise by Jean-Jacques Rousseau and Pamela; or, Virtue Rewarded by Samuel Richardson, laid a foundation for popular acceptance of human rights by making readers empathize with characters unlike themselves.

Two major revolutions occurred during the 18th century in the United States (1776) and in France (1789). The Virginia Declaration of Rights of 1776 sets up a number of fundamental rights and freedoms. The later United States Declaration of Independence includes concepts of natural rights and famously states "that all men are created equal, that they are endowed by their Creator with certain unalienable rights, that among these are life, liberty and the pursuit of happiness". Similarly, the French Declaration of the Rights of Man and of the Citizen defines a set of individual and collective rights of the people. These are, in the document, held to be universal—not only to French citizens but to all men without exception.

19th century to World War I

Declaration of the Rights of Man and of the Citizen approved by the National Assembly of France, August 26, 1789

Philosophers such as Thomas Paine, John Stuart Mill and Hegel expanded on the theme of universality during the 18th and 19th centuries.

In 1831 William Lloyd Garrison wrote in The Liberator newspaper that he was trying to enlist his readers in "the great cause of human rights" so the term human rights may have come into use sometime between Paine's The Rights of Man and Garrison's publication. In 1849, a contemporary, Henry David Thoreau, wrote about human rights in his treatise On the Duty of Civil Disobedience  which was later influential on human rights and civil rights thinkers. United States Supreme Court Justice David Davis, in his 1867 opinion for Ex parte Milligan, wrote: "By the protection of the law, human rights are secured; withdraw that protection and they are at the mercy of wicked rulers or the clamor of an excited people."

Many groups and movements have managed to achieve profound social changes over the course of the 20th century in the name of human rights. In Western Europe and North America, labour unions brought about laws granting workers the right to strike, establishing minimum work conditions and forbidding or regulating child labour. The women's rights movement succeeded in gaining for many women the right to vote. National liberation movements in many countries succeeded in driving out colonial powers. One of the most influential was Mahatma Gandhi's movement to free his native India from British rule. Movements by long-oppressed racial and religious minorities succeeded in many parts of the world, among them the civil rights movement, and more recent diverse identity politics movements, on behalf of women and minorities in the United States. 

The foundation of the International Committee of the Red Cross, the 1864 Lieber Code and the first of the Geneva Conventions in 1864 laid the foundations of international humanitarian law, to be further developed following the two World Wars.

Pope Leo XIII's Apostolic Exhortation Rerum Novarum in 1891 marked the official beginning of Catholic Social Teaching. The document was principally concerned with discussing workers' rights, property rights, and citizens' rights against State intrusion. From that time forward, popes (and Vatican II) would release apostolic exhortations and encyclicals on topics that touched on human rights more and more frequently.

Between World War I and World War II

The League of Nations was established in 1919 at the negotiations over the Treaty of Versailles following the end of World War I. The League's goals included disarmament, preventing war through collective security, settling disputes between countries through negotiation, diplomacy and improving global welfare. Enshrined in its Charter was a mandate to promote many of the rights which were later included in the Universal Declaration of Human Rights.

The League of Nations had mandates to support many of the former colonies of the Western European colonial powers during their transition from colony to independent state.

Established as an agency of the League of Nations, and now part of United Nations, the International Labour Organization also had a mandate to promote and safeguard certain of the rights later included in the UDHR:

the primary goal of the ILO today is to promote opportunities for women and men to obtain decent and productive work, in conditions of freedom, equity, security and human dignity.

— Report by the Director General for the International Labour Conference 87th Session

Modern human rights movement

After World War II

Rights in War and the Geneva Conventions

Original Geneva Convention in 1864

 

Progression of Geneva Conventions from 1864 to 1949

The Geneva Conventions came into being between 1864 and 1949 as a result of efforts by Henry Dunant, the founder of the International Committee of the Red Cross. The conventions safeguard the human rights of individuals involved in conflict, and follow on from the 1899 and 1907 Hague Conventions, the international community's first attempt to define laws of war. Despite first being framed before World War II, the conventions were revised as a result of World War II and readopted by the international community in 1949.

The Geneva Conventions are:

• The Geneva Convention for the Amelioration of the Condition of the Wounded and Sick in Armed Forces in the Field was adopted in 1864. It was significantly revised and replaced by the 1906 version, the 1929 version, and later the First Geneva Convention of 1949.
• The Geneva Convention for the Amelioration of the Condition of Wounded, Sick and Shipwrecked Members of Armed Forces at Sea was adopted in 1906. It was significantly revised and replaced by the Second Geneva Convention of 1949.
• The Geneva Convention relative to the Treatment of Prisoners of War was adopted in 1929. It was significantly revised and replaced by the Third Geneva Convention of 1949.
• The Fourth Geneva Convention relative to the Protection of Civilian Persons in Time of War was adopted in 1949.

In addition, there are three additional amendment protocols to the Geneva Convention:

• Protocol I (1977): Protocol Additional to the Geneva Conventions of 12 August 1949, and relating to the Protection of Victims of International Armed Conflicts.
• Protocol II (1977): Protocol Additional to the Geneva Conventions of 12 August 1949, and relating to the Protection of Victims of Non-International Armed Conflicts.
• Protocol III (2005): Protocol Additional to the Geneva Conventions of 12 August 1949, and relating to the Adoption of an Additional Distinctive Emblem.

All four conventions were last revised and ratified in 1949, based on previous revisions and partly on some of the 1907 Hague Conventions. Later, conferences have added provisions prohibiting certain methods of warfare and addressing issues of civil wars. Nearly all 200 countries of the world are "signatory" nations, in that they have ratified these conventions. The International Committee of the Red Cross is the controlling body of the Geneva conventions.

Universal Declaration of Human Rights

"It is not a treaty...[In the future, it] may well become the international Magna Carta." Eleanor Roosevelt with the text of the Universal Declaration of Human Rights in 1949

 

The Universal Declaration of Human Rights is a non-binding declaration adopted by the United Nations General Assembly in 1948, partly in response to the barbarism of World War II. The Declaration urges member nations to promote a number of human, civil, economic and social rights, asserting these rights are part of the "foundation of freedom, justice and peace in the world".

...recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world

— Preamble to the Universal Declaration of Human Rights, 1948

The Universal Declaration of Human Rights was framed by members of the Human Rights Commission, with Eleanor Roosevelt as Chair, who began to discuss an "International Bill of Rights" in 1947. The members of the Commission did not immediately agree on the form of such a bill of rights, and whether, or how, it should be enforced. The Commission proceeded to frame the UDHR and accompanying treaties, but the UDHR quickly became the priority. Canadian law professor John Humphrey and French lawyer Rene Cassin were responsible for much of the cross-national research and the structure of the document respectively, where the articles of the declaration were interpretative of the general principle of the preamble. The document was structured by Cassin to include the basic principles of dignity, liberty, equality and brotherhood in the first two articles, followed successively by rights pertaining to individuals; rights of individuals in relation to each other and to groups; spiritual, public and political rights; and economic, social and cultural rights. The final three articles place, according to Cassin, rights in the context of limits, duties and the social and political order in which they are to be realized. Humphrey and Cassin intended the rights in the UDHR to be legally enforceable through some means, as is reflected in the third clause of the preamble:

Whereas it is essential, if man is not to be compelled to have recourse, as a last resort, to rebellion against tyranny and oppression, that human rights should be protected by the rule of law.

— Preamble to the Universal Declaration of Human Rights, 1948

Some of the Declaration was researched and written by a committee of international experts on human rights, including representatives from all continents and all major religions, and drawing on consultation with leaders such as Mahatma Gandhi. The inclusion of both civil and political rights and economic, social and cultural rights was predicated on the assumption that basic human rights are indivisible and that the different types of rights listed are inextricably linked. Though this principle was not opposed by any member states at the time of adoption (the declaration was adopted unanimously, with the abstention of the Soviet Bloc, Apartheid South Africa and Saudi Arabia), this principle was later subject to significant challenges.

Peace on Earth

In 1963, two years after the completion of the Berlin Wall and just months after the Cuban Missile Crisis, Pope John XXIII released the Encyclical Pacem in terris. In paragraphs 11–27, the document lays out an enormous list of human rights, including:

• "a right to his good name"
• "a right to freedom in investigating the truth"
• "a wage ... in accordance with the precepts with justice"
• "when there are just reasons in favor of it,.. to emigrate to other countries and take up residence there."

Pacem in terris was enormously influential, leading to a United National conference on the Encyclical two years later and to many of the teachings of the Second Vatican Council.

Late 20th century

We have already found a high degree of personal liberty, and we are now struggling to enhance equality of opportunity. Our commitment to human rights must be absolute, our laws fair, our natural beauty preserved; the powerful must not persecute the weak, and human dignity must be enhanced.

Jimmy Carter Inaugural Address.
 

According to historian Samuel Moyn the next major landmark in human rights happened in the 1970s. Human right was included in point VII of Helsinki Accords, which was signed in 1975 by thirty-five states, including the United States, Canada, and all European states except Albania and Andorra.

During his inaugural speech in 1977, the 39th President of United States Jimmy Carter made human rights a pillar of United States foreign policy. Human rights advocacy organization Amnesty International later won Nobel Peace Prize also in 1977. Carter, who was instrumental in Camp David accord peace treaty would himself later won Nobel Peace Prize in 2002 "for his decades of untiring effort to find peaceful solutions to international conflicts, to advance democracy and human rights, and to promote economic and social development".

Four Asian Tigers

From Wikipedia, the free encyclopedia

https://en.wikipedia.org/wiki/Four_Asian_Tigers 

 

Four Asian Tigers
The Four Asian Tigers: Hong Kong, Singapore, South Korea and Taiwan
Chinese name
Traditional Chinese	亞洲四小龍
Simplified Chinese	亚洲四小龙
Literal meaning	Asia's Four Little Dragons

Transcriptions
Korean name
Hangul	아시아의 네 마리 용
Hanja	아시아의 네 마리 龍
Literal meaning	Asia's four dragons

Transcriptions
Malay name
Malay	Empat Harimau Asia
Tamil name
Tamil	நான்கு ஆசியப் புலிகள்

 

Not to be confused with Tiger Cub Economies.

The Four Asian Tigers (also known as the Four Asian Dragons or Four Little Dragons in Chinese and Korean) refer to the economies of Hong Kong, Singapore, South Korea and Taiwan. Between the early 1960s and 1990s, they underwent rapid industrialization and maintained exceptionally high growth rates of more than 7 percent a year.

By the early 21st century, all had developed into high-income economies, specializing in areas of competitive advantage. Hong Kong and Singapore have become leading international financial centres, whereas South Korea and Taiwan are leaders in manufacturing electronic components and devices. Their economic success have served as role models for many developing countries, especially the Tiger Cub Economies of southeast Asia.

In 1993, the World Bank report The East Asian Miracle credited neoliberal policies to have caused the economic boom, including the maintenance of export-oriented policies, low taxes, and minimal welfare states. Institutional analyses also state some state intervention was involved. However, others argued that industrial policy and state intervention had a much greater influence than the World Bank report suggested.

Overview

Growth in per capita GDP in the tiger economies between 1960 and 2014

 

Prior to the 1997 Asian financial crisis, the growth of the Four Asian Tiger economies (commonly referred to as "the Asian Miracle") has been attributed to export oriented policies and strong development policies. Unique to these economies were the sustained rapid growth and high levels of equal income distribution. A World Bank report suggests two development policies among others as sources for the Asian miracle: factor accumulation and macroeconomic management.

The Hong Kong economy underwent industrialization with the development of a textile industry in the 1950s. By the 1960s, manufacturing in the British colony had expanded and diversified to include clothing, electronics, and plastics for export orientation. Following Singapore's independence, the Economic Development Board formulated and implemented national economic strategies to promote the country's manufacturing sector. Industrial estates were set up and foreign investment was attracted to the country with tax incentives. Meanwhile, Taiwan and South Korea began to industrialize in the mid-1960s with heavy government involvement including initiatives and policies. Both countries pursued export-oriented industrialization as in Hong Kong and Singapore. The four countries were inspired by Japan's evident success, and they collectively pursued the same goal by investing in the same categories: infrastructure and education. They also benefited from foreign trade advantages that sets them apart from other countries, most significantly economic support from the United States; part of this is manifested in the proliferation of American electronic products in common households of the Four Tigers.

By the end of the 1960s, levels in physical and human capital in the four economies far exceeded other countries at similar levels of development. This subsequently led to a rapid growth in per capita income levels. While high investments were essential to their economic growth, the role of human capital was also important. Education in particular is cited as playing a major role in the Asian economic miracle. The levels of education enrollment in the Four Asian Tigers were higher than predicted given their level of income. By 1965, all four nations had achieved universal primary education. South Korea in particular had achieved a secondary education enrollment rate of 88% by 1987. There was also a notable decrease in the gap between male and female enrollments during the Asian miracle. Overall these advances in education allowed for high levels of literacy and cognitive skills. 

Worlds regions by total wealth (in trillions USD), 2018

 

The creation of stable macroeconomic environments was the foundation upon which the Asian miracle was built. Each of the Four Asian Tiger states managed, to various degrees of success, three variables in: budget deficits, external debt and exchange rates. Each Tiger nation's budget deficits were kept within the limits of their financial limits, as to not destabilize the macro-economy. South Korea in particular had deficits lower than the OECD average in the 1980s. External debt was non-existent for Hong Kong, Singapore and Taiwan, as they did not borrow from abroad. Although South Korea was the exception to this - its debt to GNP ratio was quite high during the period 1980-1985, it was sustained by the country’s high level of exports. Exchange rates in the Four Asian Tiger nations had been changed from long-term fixed rate regimes to fixed-but-adjustable rate regimes with the occasional steep devaluation of managed floating rate regimes. This active exchange rate management allowed the Four Tiger economies to avoid exchange rate appreciation and maintain a stable real exchange rate.

Export policies have been the de facto reason for the rise of these Four Asian Tiger economies. The approach taken has been different among the four nations. Hong Kong, and Singapore introduced trade regimes that were neoliberal in nature and encouraged free trade, while South Korea and Taiwan adopted mixed regimes that accommodated their own export industries. In Hong Kong and Singapore, due to small domestic markets, domestic prices were linked to international prices. South Korea and Taiwan introduced export incentives for the traded-goods sector. The governments of Singapore, South Korea and Taiwan also worked to promote specific exporting industries, which were termed as an export push strategy. All these policies helped these four nations to achieve a growth averaging 7.5% each year for three decades and as such they achieved developed country status.

Dani Rodrik, economist at the John F. Kennedy School of Government at Harvard University, has in a number of studies argued that state intervention was important in the East Asian growth miracle. He has argued "it is impossible to understand the East Asian growth miracle without appreciating the important role that government policy played in stimulating private investment".

1997 Asian financial crisis

The Tiger economies experienced a setback in the 1997 Asian financial crisis. Hong Kong came under intense speculative attacks against its stock market and currency necessitating unprecedented market interventions by the state Hong Kong Monetary Authority. South Korea was hit the hardest as its foreign debt burdens swelled resulting in its currency falling between 35–50%. By the beginning of 1997, the stock market in Hong Kong, Singapore, and South Korea also saw losses of at least 60% in dollar terms. Singapore and Taiwan were relatively unscathed. The Four Asian Tigers recovered from the 1997 crisis faster than other countries due to various economic advantages including their high savings rate (except South Korea) and their openness to trade.

2008 financial crisis

The export-oriented tiger economies, which benefited from American consumption, were hit hard by the financial crisis of 2007–08. By the fourth quarter of 2008, the GDP of all four nations fell by an average annualized rate of around 15%. Exports also fell by a 50% annualized rate. Weak domestic demand also affected the recovery of these economies. In 2008, retail sales fell 3% in Hong Kong, 6% in Singapore and 11% in Taiwan.

As the world recovered from the financial crisis, the Four Asian Tiger economies have also rebounded strongly. This is due in no small part to each country's government fiscal stimulus measures. These fiscal packages accounted for more than 4% of each country's GDP in 2009. Another reason for the strong bounce back is the modest corporate and household debt in these four nations.

A recent article published in Applied Economics Letters by financial economist Mete Feridun of University of Greenwich Business School and his international colleagues investigates the causal relationship between financial development and economic growth for Thailand, Indonesia, Malaysia, the Philippines, China, India and Singapore for the period between 1979 and 2009, using Johansen cointegration tests and vector error correction models. The results suggest that in the case of Indonesia, Singapore, the Philippines, China and India financial development leads to economic growth, whereas in the case of Thailand there exists a bidirectional causality between these variables. The results further suggest that in the case of Malaysia, financial development does not seem to cause economic growth.

Gross domestic product (GDP)

In 2018, the combined economy of the Four Asian Tigers constituted 3.46% of the world's economy with a total Gross Domestic Product (GDP) of 2,932 billion US dollars. The GDP in Hong Kong, Singapore, South Korea and Taiwan was worth 363.03 billion, 361.1 billion, 1,619.42 billion and 589.39 billion US dollars respectively in 2018, which represented 0.428%, 0.426%, 1.911% and 0.696% of the world economy. Together, their combined economy surpassed the United Kingdom's GDP of 3.34% of the world's economy some time in the mid 2010s.

• Skylines of the Four Tigers
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  Hong Kong
  
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  Singapore
  
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  Seoul, South Korea
  
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  Taipei, Taiwan
  

Education and technology

These four countries had invested heavily in their infrastructure as well as in developing the intellectual abilities of their human talent, fostering and retaining their educated population to help further develop and improve their respective countries. This policy turned out to be so effective that by the late 20th century, all four countries had developed into advanced and high-income industrialized developed countries, developing many different areas of advanced technology that give them a tremendous competitive advantage in the world. For example, all four countries have become top level global education centers with Singapore, Taiwan, South Korea and Hong Kong high school students consistently outperforming all other countries in the world and achieving the highest top scores on international math and science exams such as the PISA exam and with Singaporean and Taiwanese students winning multiple gold medals every year consistently at the International Biology Olympiad, International Linguistics Olympiad, International Physics Olympiad, International Earth Science Olympiad, International Mathematical Olympiad and International Chemistry Olympiad.

Additionally, these four countries are home to some of the most prestigious top ranking universities in the world such as National Taiwan University, Seoul National University, National University of Singapore, Nanyang Technological University and University of Hong Kong, Faculty of Dentistry, which as of 2017, was ranked as the number one top dental school in the world. While Taiwan and South Korea invested in technological innovation and development, Hong Kong and Singapore also pursued a path of finances and both became world-leading international financial centers. Inspired in part by Japan's technological and economic success, two of the earliest countries to pursue a similar path of cutting edge science and technology development were Taiwan, Singapore and South Korea, which have both become advanced innovative world leaders in state of the art technologies including medical science, computer technology, biotechnology, space technology (manned spacecraft & robots), military technology stealth technology, robotics and information technology manufacturing. Taiwan, Singapore and South Korea achieved this by promoting technological innovation, research and development, and export-oriented industrialization which turned an initially post-World War 2 poor agricultural economy into two thriving economic and technological superpowers on the same competitive level as Japan and the United States.

Cultural basis

The role of Confucianism has been used to explain the success of the Four Asian Tigers. This conclusion is similar to the Protestant work ethic theory in the West promoted by German sociologist Max Weber in his book The Protestant Ethic and the Spirit of Capitalism. The culture of Confucianism is said to have been compatible with industrialization because it valued stability, hard work, discipline, and loyalty and respect towards authority figures. There is a significant influence of Confucianism on the corporate and political institutions of the Asian Tigers. Prime Minister of Singapore Lee Kuan Yew advocated Asian values as an alternative to the influence of Western culture in Asia. This theory was not without its critics. There was a lack of mainland Chinese economic success during the same time frame as the Four Tigers, and yet China was the birthplace of Confucianism. During the May Fourth Movement of 1919, Confucianism was blamed for China's inability to compete with Western powers.

In 1996, the economist Joseph Stiglitz pointed out that, ironically, "not that long ago, the Confucian heritage, with its emphasis on traditional values, was cited as an explanation for why these countries had not grown."