Intelligent internationalization, as outlined by Laura Rumbley in 2015, is a relevant notion to explore in specific institutional settings. The setting in this contribution is that of The Hague University of Applied Sciences (THUAS) and in order to understand intelligent internationalization in practice, the specific setting of the institution needs to be clarified first. The Hague, with its approximately 530,000 inhabitants, is not the capital of the Netherlands, but is the seat of government and therefore houses the parliament, ministries, embassies, and is also the residence of the royal house. The Hague has a long tradition as the host of international institutions. The 1899 and 1907 peace conferences were held in the city and the Peace Palace, opened in 1913, is home to the International Court of Justice (ICJ), the principal judicial organ of the United Nations and to the Permanent Court of Arbitration (PCA). Since 2002, The Hague also houses the International Criminal Court (ICC). The city thus provides a learning environment for all students (both domestic and international) at THUAS, not only through the internships that are a key component of all programs, but also through engagement with cultural organizations and local communities. The Hague University of Applied Sciences provides higher professional education to about 28,000 students, in more than 50 bachelor’s programs, as well as in a limited number of applied master’s programs. Nine programs are delivered in English. THUAS is an UNESCO institution and aims to be the most international university of applied sciences in the Netherlands by 2020, focusing on world citizenship skills, such as critical thinking, problem solving, and intercultural competence for all its students. THUAS’ student body is highly diverse with approximately 40% of its students having a non-Dutch background.
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Adopted on the fifteenth anniversary of resolution 1325, Security Council resolution 2242 has recognized for the first time the substantial link between climate change and the “Women, Peace and Security” (WPS) framework. Despite this landmark resolution, the intersections of environmental factors, conflict and violence against women remain largely absent from the Security Council's WPS agenda. Competition over natural resources is generally understood as a driver of conflict. The risk of insecurity and conflict are further increased by environmental degradation and climate change. It is therefore clear that the environment and natural resources must be integrated into the WPS agenda. This should necessarily include a discussion of indigenous rights to land and the gender-related dimensions of environmental factors. Indigenous women are disproportionately affected by environmental degradation, caused by resource extraction and increasingly compounded by climatic changes. This in turn exacerbates other vulnerabilities, including sexual and gender-based violence and other forms of marginalization. This article argues, by reference to the situation in West Papua, that unfettered resource extraction not only amplifies vulnerabilities and exacerbates preexisting inequalities stemming from colonial times, it also gives rise to gendered consequences flowing from the damage wreaked on the natural environment and thus poses a danger to international peace and security. As such, the Security Council's failure to recognize the continuous struggle of women in indigenous and rural communities against extractive economies and climate change impact as a security risk forms a serious lacuna within its WPS agenda. Originally published by Oxford University Press in Global Studies Quarterly, Volume 1, Issue 3, September 2021, ksab018, https://doi.org/10.1093/isagsq/ksab018
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Tourism is often viewed as a phenomenon that brings out the worst in human nature. Self-interest, overuse of resources, injustice and cultural erosion are but a few examples. This book explores the contrasting view that tourism can be a pathway to hope and happiness. The chapters address areas including wellbeing, positive psychology, hopeful tourism, mindfulness, peace, responsible tourism and spirituality. The volume examines the role of tourism in preserving natural wonders and architectural masterpieces, bringing out the best in tourists and locals and adding economic value if planned, developed and managed sustainably. It will be a useful resource for students and researchers in tourism, psychology and philosophy
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The idea of European unity, in any case the official entity as it is communicated by the European Commission, is intrinsically linked to the end of the Second World War: the Stunde Null or 'Hour Zero' on the 8th of May 1945. Industry was in shambles, many cities had been destroyed, and the European societies had to find a way to make peace with the guilt and shame associated with the Holocaust. The pioneers of European integration in the 1950s all agreed on one thing: Never again. No more war. It is a powerful and persuasive image. Clean and clear. Very simple, too - almost as simple as the 'American Dream'. From that point on, the concept of European integration was framed almost naturally in terms of an unwavering contrast between the past and the present. The European {pre-WWII) past was chauvinism, petty disputes, and war, while the European {post-WWII) present was multicultural, cosmopolitan, peaceful, and prosperous. Simple solutions can be deceiving, however, and this was no exception. The choir of critical politicians, policy-makers and opinion leaders is swelling. These voices, the critics and sceptics, are found on the left and the right, in the East and the West, and are unfettered by post-war taboos: Is Europe actually all that multicultural, peaceful and prosperous? And should it be? Why, or why not? LinkedIn: https://www.linkedin.com/in/guido-van-hengel-8312729/
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With the EU struggling to maintain itself, it is highly relevant to look into the drive for and original vision on European unification of its principal architect, Robert Schuman, then French Minister of Foreign Affairs. The Schuman Declaration (1950) gave birth to the EU and procured the longest period of peace among its member states since the Treaty of Verdun (843). This article shows how Schuman’s Catholic faith influenced his life and therefore his politics. His drive to be a faithful instrument of Providence, supported by his origins from Alsace-Lorraine, made him strive towards peace on the European continent. He envisaged a European political integration through economic cooperation at the service of man and his transcendence and rooted in the common European spiritual and cultural heritage. This implied reconciliation, effective solidarity, subsidiarity and supranationality for European common interests through an integration in small steps.
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In this blog, we analyze the (potential) effects of the coronavirus on UN peacekeeping, making use of a number of recent blogs and reports from scholars and think tanks. We argue that peace operations are affected by the coronavirus on three levels: at the level of the operations themselves, at the level of the conflict context and, finally, at the structural level.
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A tangible proof of the meaning and scope of human flourishing that can change not only organizations but also entire societies, is given by Robert Schuman, the French Minister of Foreign Affairs who launched the Schuman Declaration (1950) that gave birth to the EU. His leitmotiv was to be a faithful instrument in the hands of God in whichever circumstances. A strong personal relationship with God characterized his entire personal and professional life and implied the heroic practice of virtues. He strove for peace on the continent and therefore for reconciliation between France and Germany - countries that had been archenemies since the Treaty of Verdun (843). He previewed a peace project on coal and steel, former instruments of war. Schuman pursued a policy of reconciliation from the moment he became a member of the French Parliament (1919) and even during his captivity during the Second World War. His coherence of life was acknowledged by friend and foe and recognized also professionally. His profound Catholic faith brought human flourishing that changed not only French-German relationships, not only Europe, but the entire world. Schuman’s Europe would strive towards political unification through economic cooperation – as a means! – at the service of man and his transcendence so that man could flourish. These days man seems to be an instrument of the economy and politics instead of the other way round. A good moment to revive the person and thoughts of the Father of Europe.
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