Today, we have sent human beings beyond the reaches of Earth's atmosphere; we have stood on the surface of the moon. Yet, reading this poem, one has to wonder if people in ancient times didn't sense the presence of the moon and stars more intimately than we do today. Is it possible they lived richer, more expansive lives than we, who for all our material comfort, rarely remember to look up to the sky?

Immersed in material concerns, clamor and bustle, contemporary humanity has been cut off from the vastness of the universe, from the eternal flow of time. We struggle against feelings of isolation and alienation. We seek to slake the heart's thirst by pursuing pleasures, only to find that our cravings have grown that much fiercer.

This separation and estrangement is, in my view, the underlying tragedy of contemporary civilization. Divorced from the cosmos, from nature, from society and from each other, we have become fractured and fragmented.

Science and technology have given humanity undreamed of power, bringing invaluable benefits to our lives and health. But this has been paralleled by a tendency to distance ourselves from life, to objectify and reduce everything around us to numbers and things.Even people become things.

 The victims of war are presented as statistics; we are numbed to individual realities of unspeakable suffering and grief.

The eyes of a poet discover in each person a unique and irreplaceable humanity. While arrogant intellect seeks to control and manipulate the world, the poetic spirit bows with reverence before its mysteries.

Human beings are each a microcosm. Living here on Earth, we breathe the rhythms of a universe that extends infinitely above us. When resonant harmonies arise between this vast outer cosmos and the inner human cosmos, poetry is born.

At one time, perhaps, all people were poets, in intimate dialogue with Nature. In Japan, the Manyoshu collection comprised poems written by people of all classes. And almost half of the poems are marked "poet unknown."

These poems were not written to leave behind a name. Poems and songs penned as an unstoppable outpouring of the heart take on a life of their own. They transcend the limits of nationality and time as they pass from person to person, from one heart to another.

The poetic spirit can be found in any human endeavor. It may be vibrantly active in the heart of a scientist engaged in research in the awed pursuit of truth. When the spirit of poetry lives within us, even objects do not appear as mere things; our eyes are trained on an inner spiritual reality. A flower is not just a flower. The moon is no mere clump of matter floating in the skies. Our gaze fixed on a flower or the moon; we intuitively perceive the unfathomable bonds that link us to the world.

In this sense, children are poets by nature, by birth. Treasuring and nurturing their poetic hearts, enabling them to grow, will also lead adults into realms of fresh discovery. We do not, after all, exist simply to fulfill desires. Real happiness is not found in more possessions, but through a deepening harmony with the world.The poetic spirit has the power to "retune" and reconnect a discordant, divided world.

 True poets stand firm, confronting life's conflicts and complexities. Harm done to anyone, anywhere, causes agony in the poet's heart.

A poet is one who offers people words of courage and hope, seeking the perspective - one step deeper, one step higher - that makes tangible the enduring spiritual realities of our lives.

The apartheid system of racial segregation was a grave crime against humanity. In resisting and combating this evil, the keen sword of words played an important role.

Oswald Mbuyiseni Mtshali is a South African poet who fought against the iniquities of apartheid with poetry as his weapon. He writes: "Poetry reawakens and reinforces our real, innermost strength; our spirituality. It is the force that makes us decent people, people who are filled with empathy for those in need or pain, those suffering from injustice and other wrongs or societal ills." Nelson Mandela read Mtshali's poems in prison, drawing from them energy to continue his struggles.

The Brazilian poet Thiago de Mello, lauded as the protector of the Amazon, also endured oppression at the hands of the military government. On the wall of the cell in which he was imprisoned, he found a poem inscribed by a previous inmate: "It is dark, but I sing because the dawn will come." They were words from one of his own poems.

Amid the chaos and spiritual void that followed Japan's defeat in World War II, like many young people of my generation; I gained untold encouragement from reading Walt Whitman's "Leaves of Grass." The overflowing freedom of his soul struck me like a bolt of empathetic lightning.

Now more than ever, we need the thunderous, rousing voice of poetry. We need the poet's impassioned songs of peace, of the shared and mutually supportive existence of all things. We need to reawaken the poetic spirit within us, the youthful, vital energy and wisdom that enable us to live to the fullest. We must all be poets.

An ancient Japanese poet wrote, "Poems arise as ten thousand leaves of language from the seeds of people's hearts."

Our planet is scarred and damaged, its life-systems threatened with collapse. We must shade and protect Earth with "leaves of language" arising from the depths of life. Modern civilization will be healthy only when the poetic spirit regains its rightful place.

Essay By Chineke, Cajethan Goodluck. 2015

The lives and prosperity of millions of people depend on peace and, in turn, peace depends on treaties, fragile documents that must do more than end wars. Negotiations and peace treaties may lead to decades of cooperation during which disputes between nations are resolved without military action and economic cost, or may prolong or even intensify the grievances which provoked conflict in the first place. In 1996, as Canada and the United States celebrated their mutual boundary as the longest undefended border in the world, Greece and Turkey nearly came to blows over a rocky island so small it scarcely had space for a flagpole.1 Both territorial questions had been raised as issues in peace treaties. The Treaty of Ghent in 1815 set the framework for the resolution of Canadian-American territorial questions. The Treaty of Sevres in 1920, between the Sultan and the victorious Allies of World War I, dismantled the remnants of the Ottoman Empire and distributed its territories. Examination of the terms and consequences of the two treaties clearly establishes that a successful treaty must provide more than the absence of war.

How do the terms or implementation of treaties determine peace or conflict decades later? Efforts to build a just and lasting peace are complicated not only because past grievances must be addressed, but future interests must be anticipated even when such future interests were not identified as the cause of war in the first place. Edward Teller, discussing the Manhattan Project, observed, "No endeavor which is worthwhile is simple in prospect; if it is right, it will be simple in retrospect." Only if a nation perceives that continuing observance of the treaty will sustain the state over a long period of time and in changing circumstances, the peace and security promised by the treaty will endure. Machiavelli observed that”  fear of loss of the State by a prince or republic will overcome both gratitude and treaties."

The Treaty of Ghent supports the notion that the essential long-term national interests of both parties are the most important factor in peace treaty success. Both the United States and Great Britain clearly perceived that they had real grievances and cause for war in 1812. However, within a short time, both nations realized they had a greater interest in peace without regard to most of the issues that provoked the conflict.

The United States, initially focusing on the infringement of its maritime rights and customs and commercial trade, specifically objected to impressments of its merchant seamen, and worried that the nation might be forced to fight a second war of independence if Britain did not recognize the rights of its citizens. The English sought, primarily, to "rectify" the border between Canada and the United States, establish a native American buffer around the Great Lakes, and secure Canada from invasion by land-hungry Americans.

The Americans initiated mediation through a third party, Czar Alexander I of Russia, who organized delegations to both countries while hostilities were in progress. Direct negotiations began in 1814. By the time the Treaty was negotiated, Americans refocused on territorial security as their principal concern, while the British conceded any jurisdiction over American commerce and merchantmen to concentrate military resources in Europe. The initial demand of the Americans, the end of impressments, was also conceded without proclamation. The territorial settlement restored the status quo ante bellum despite the fact that the British had captured Washington and the Americans had achieved naval supremacy on the Great Lakes. Arrangements to pay for destroyed property were included with ambiguous terms for reparations. Both countries agreed to work toward abolishing the slave trade, and agreed to respect Indian rights. Most importantly, boundary commissions were established by the treaty, which made possible the peaceful and rapid resolution of future conflicts.

In 1815, the Treaty of Ghent stood a good chance of success because neither side could gain more by continuing the military conflict in view of other pressing interests. Despite the fact that Great Britain maintained the strongest navy in the world and could have reduced America to its former status as a de facto colony, the English remained concerned about the threat by the French to shipping in the English Channel. By the time the treaty was ratified, only six weeks after it was signed, Napoleon was on the march again and the Americans had won the Battle of New Orleans. The strategic picture had changed for both countries in a matter of weeks. Both nations, however, recognized mutual benefits, and what became the essential goals of each nation dictated that the Treaty of Ghent be ratified and enforced.

Perhaps most interesting, shortly after the War of 1812 was resolved, the British mercantile interests in the West Indies began to decline in relative terms and that nation's commercial interest in American cotton became more significant. Boundary issues and Indian rights became less important than a source of raw materials for industries in England. This was a change in the parties' interests that was not anticipated, but explained their willingness to settle on a stable national boundary.

In comparison to the Treaty of Ghent, the Treaty of Sevres can only be described as a short-term success and a long-term disaster. Signed in August 1920 by the representatives of Ottoman Turkey and the Allies of World War I, the treaty dismantled the Ottoman Empire for the benefit of various groups indigenous to the area and, not least of all, British, French, and Italian interests in the Middle East. France received a mandate in Syria, and Britain in Palestine and Iraq. Italy demanded Montenegro as a buffer between its territories and Serbia. Turkey gave up its rights to North Africa and the Arabian Peninsula. Kurdestan and Armenia became autonomous. Greece dominated eastern Thrace, the Anatolian west coast, and most Aegean islands. The British, French, and Italian governments controlled the Turkish treasury.

The peace imposed on a captive Sultan did not demand indemnities, but the Turks believed the Treaty of Sevres was so unfair that Mustafa Kemal threatened to overthrow the Sultan. As Allies debated the use of military force to guarantee the Treaty, the United States refused to participate. The Sultan refused to ratify the Treaty, believing his government could not survive if he signed. In 1921, Kemal signed an agreement with Bolshevik Russia which crushed Armenian independence. The Treaty of Sevres rapidly crumbled.

The Treaty of Ghent, unlike the Treaty of Sevres, met the mutual national interest of warring parties, avoided onerous provisions, and was quickly implemented. In 1920, however, the diverse interests represented by the Allies and groups within the old Ottoman Empire made it impossible to identify essential interests and satisfy the most disaffected parties. France sought terms for a greater Syria and signed a separate treaty with Kemal, acting as foreign minister of Turkey. Great Britain supported the Sultan's government, but questioned the borders between its mandate, Iraq, and Turkey.

The Turks, unlike the Americans in 1815, viewed the treaty imposed on them as unfair. Although the Sultan attempted to finesse the Treaty he was dethroned. His successor, Kemal, also known as Ataturk, the father of modern Turkey, commenced hostilities against the Greeks to recover lost territories. Mediators provided little or no assistance or intervention. Perhaps the Allies didn't have the manpower, the money, or the will to supervise and enforce an imposed peace. The principal issues left unresolved by the Treaty of Sevres remain sources of regional disputes and potential world conflict to this day.

On the other hand, the British and the Americans initially used Russia as a third-party mediator and relied on a boundary commission to set the precedent for successful resolution of twelve subsequent disputes between the United States and what became sovereign Canada. The Treaty of Ghent has never been challenged.

In the future, peace treaties must provide for a great deal more than the absence of war. History has taught us that treaties must represent a "shared willingness" to identify the long-term, as well as the short-term, interests of all parties. Effective treaties must accurately identify such interests, not leave ambiguities or set onerous terms. To that end, in the twenty-first century nations must wage peace more creatively and aggressively than war in the twentieth century. Leaders committed to peace must receive support. A process for mediation, monitoring, and enforcement by a third party, or a mechanism for the resolution of disputes, will preserve the mutual interests of the parties in face of changing circumstances. Initial implementation should be rapid, before national interests, or the perceptions of those interests, changes. The Treaty of Ghent satisfied most of these criteria. The Treaty of Sevres did not.

What is inspiration? Well, the answer to this can’t be given in one simple statement. Although it is difficult to describe, it is not difficult to understand the impact it can have on society. Inspiration has revolutionized and powered our world ahead throughout history. Whether it has advanced culture, society, or technology, it has made a major impact on the globe. So where does inspiration come from? It can come in many ways, but mostly from the desire to make the world and ourselves the best we are capable of being. This is what inspires me.

One of the most impactful and memorable examples of inspiration comes from our own country and one of our most influential people in our country’s history, Dr. Martin Luther King Jr. Of course, many other Americans were striving to achieve the same goal, but Martin Luther King Jr. was one of the main leaders in the civil rights movement and gave his nation-changing ‘I have a Dream’ speech. Because of him, our country learned to equally treat everyone regardless of color and race. This was his goal and dream that he had for our nation and world. He was inspired to lead the non-violent charge for change because he and others knew that racism wasn’t acceptable and was holding our nation back. Dr. Martin Luther King Jr. was inspired to correct the deficiencies and unfairness in society so that every American could have an equal opportunity to succeed in the pursuit of happiness. His powerful civil rights movement work and his iconic speech helped inspire others to join him in his pursuit of his goals. Dr. King’s inspiration for a better country helped transform our nation into the fair and equal one we all know today.

Even in today’s world, everything is not equal. Malala Yousafzai knows this all too well. She knows that every person, male or female, deserves the right to education. So when the Taliban started destroying girl’s schools, Malala was inspired to speak out against it. Because of the support she received, the Taliban made an effort to assassinate her. Fortunately, she survived and is stronger than ever. Her love for her and others’ education and equality inspired her to speak out against the very violent and dangerous Taliban. She knows that changes need to be made in order for the rest of the world to get the equality and education they deserve without the fear of violence from terrorist groups. Her powerful and passionate efforts for women’s equality is driving others to join her efforts. Malala’s courage and inspiration for women’s’ education is helping develop our world into a better place to live.

The reason Malala and Martin Luther King Jr. were able to make such a positive impact was because they were very passionate about what they were doing. This made others want to assist in creating a better world. Although we may not notice it, if we are also passionate about reaching our goals, our very own peers may aid us in our journey or strive for similar interests. I experienced this two years ago when choosing my school courses for my freshman year in high school. I became very lost and anxious when trying to figure out how rigorous to make my schedule. Naturally, I turned to my friends for guidance. When discussing the topic with them, I discovered their fire and desire for achieving the highest level of education. In order to achieve this, they loaded up on the most rigorous courses there were to offer. After seeing their sacrifice and determination, I was confident in going down the same road they planned on going. My friends’ passion for their education ultimately inspired me to join them and feel the same way about my academic curriculum.

Throughout our world’s and our country’s history, technology and culture have been slowly changing and adapting to fit an ever transforming society. It almost seems like a natural occurrence. In reality, it is people like Martin Luther King Jr. and Malala Yousafzai who refine society for the common good.   If people like Malala and Dr. King didn’t exist, the morals and beliefs of the world would never be revolutionized in order to create better lives for all living people. Leaders who possess great passion and heart for the common good ultimately encourage others to help lead the non-violent charge for change. The opportunity to stand strong with our peers and make a positive impact is what inspires me and others. If we all join together and love one another, nothing can break us. Together we all can make small contributions that will slowly transform our world into a perfect place to live. But in order to accomplish this, we must be inspired.

Family metaphors are frequently used to express a remarkable closeness or intimacy between people. Sayings such as, “he’s like a brother to me” or, “they’re like family” signifies a unique bond that people often feel no need to explain. Familial relationships are undoubtedly important – to individuals, to families themselves and then to their respective communities. We might then infer that as the core units that make up society, each and every family is equally important to the health of nations and, subsequently, the whole world. 

Dr. Jun Sook Moon reads to children at a family shelter in Korea.

Families have been the “default” mode of human organization throughout history. The reason for this is both simple and self-evident. It is because life begins in the family. When we are born into this world, what constitutes our world is the family – in infancy, childhood and into adulthood. It is not too much to say that the people we become is largely due to the relationships we experience in our family. Who each of us is, where we come from, starts in the family.

Moreover, life continues because families do. We would do best to remember the inimitable role that the family plays in the health of individuals, the strength of our communities and happiness of society. Many or most countries measure progress and prosperity in terms of GDP and recently there have been attempts to objectively measure happiness. Yet, these indices fail to connect the health and prosperity of individuals and society with its roots in the family.

Perhaps one of the reasons for this is the same reason thinkers from Plato to Max Weber have lamented the strength of familial and kinship ties. In their view, societies notable for strong familial and kinship ties also tend towards things like cronyism, corruption and nepotism, where families act for the good of only their own.

In fact, it is rare to see people treat others as one would treat one’s own family. Many even debate the possibility of true altruism. Skeptics view altruism as simply another way to benefit one’s group since service is usually based on some sense of shared identity – a common religion, a sense of ethnic, national, political or economic ties. It is what makes charity to those who are completely different from oneself so exceptional.

Whatever the case, as humans we base our relationships on some notion of identity. While the concept of “identity-based conflict” is still fairly new, it is in fact the age-old drama of the human family. We fight for our family against other families, tribes and nations. We fight against the other. We try to protect the businesses and interests of some against others. We even die to protect some against others.

For this and so many other reasons, we must be forced to re-examine our very identity and nature.

And it is for this reason that the Global Peace Foundation starts first with an all-encompassing vision of “One Family Under God.” It is this kind of inclusive framework that starts from what we already instinctively know – a sense of what family should or could be – and work to extend out that instinctive, emotional bond outwards towards others. It is in this space of imagining ourselves as part of a greater human family that we can begin to imagine a world of peace and shared prosperity. From there, we work to “activate” our highest shared values and aspirations – love, kindness, service, benevolence, integrity, etc. as the ultimate expressions of a global human family.

By focusing on people rather than interventions – our solutions become holistic because people are able to account for the dynamic interactions of everyday life in a way that interventions never could. Instead of a focus on tasks, we encourage and empower people to “own” the vision and make it a reality in his or her own unique way. Through the years, we have developed a process framework to do this on the local level and then to connect and share lessons and best practices with a wide, multi-sectoral network of moral, innovative leaders.

Why Korea?

On the Korean peninsula, we see a fascinating case in which one people, or family, has been divided – by time, space, ideology, economic and social systems – for now over 70 years. In fact, today, there are debates as to whether Koreans in the North and the South can be considered one people because of all of their differences.

We believe that this becomes as a microcosm of the global family in that, as some view North and South Koreans as completely separate, we see differences between peoples – in terms of language, culture, custom, religion, traditions – to assume that we are too different to be together. And yet, time and time again, there will always be interaction after interaction that tells us, as in the prophetic words of Dr. Martin Luther King Jr., “Together we must learn to live as brothers or together we will be forced to perish as fools.”

Even apart from the human rights issues and nuclear crisis in the North and social, economic and political crises in the South, Koreans and their friends have an opportunity to demonstrate a process of civil-society led nation-building in such a way that provides lessons for the entire global community. The process has already essentially started with the over 900 civil society organizations currently working as part of the Action for Korea United initiative in Korea.

We turn next to the global community to engage in this process to support and learn the lessons of building peace and social cohesion and with it, inspirations for global development and shared prosperity.

Today, we have sent human beings beyond the reaches of Earth's atmosphere; we have stood on the surface of the moon. Yet, reading this poem, one has to wonder if people in ancient times didn't sense the presence of the moon and stars more intimately than we do today. Is it possible they lived richer, more expansive lives than we, who for all our material comfort, rarely remember to look up to the sky?

Immersed in material concerns, clamor and bustle, contemporary humanity has been cut off from the vastness of the universe, from the eternal flow of time. We struggle against feelings of isolation and alienation. We seek to slake the heart's thirst by pursuing pleasures, only to find that our cravings have grown that much fiercer.

This separation and estrangement is, in my view, the underlying tragedy of contemporary civilization. Divorced from the cosmos, from nature, from society and from each other, we have become fractured and fragmented.

Science and technology have given humanity undreamed of power, bringing invaluable benefits to our lives and health. But this has been paralleled by a tendency to distance ourselves from life, to objectify and reduce everything around us to numbers and things.

Even people become things. The victims of war are presented as statistics; we are numbed to individual realities of unspeakable suffering and grief.

The eyes of a poet discover in each person a unique and irreplaceable humanity. While arrogant intellect seeks to control and manipulate the world, the poetic spirit bows with reverence before its mysteries.

Human beings are each a microcosm. Living here on Earth, we breathe the rhythms of a universe that extends infinitely above us. When resonant harmonies arise between this vast outer cosmos and the inner human cosmos, poetry is born.

At one time, perhaps, all people were poets, in intimate dialogue with Nature. In Japan, the Manyoshu collection comprised poems written by people of all classes. And almost half of the poems are marked "poet unknown."

These poems were not written to leave behind a name. Poems and songs penned as an unstoppable outpouring of the heart take on a life of their own. They transcend the limits of nationality and time as they pass from person to person, from one heart to another.

The poetic spirit can be found in any human endeavor. It may be vibrantly active in the heart of a scientist engaged in research in the awed pursuit of truth. When the spirit of poetry lives within us, even objects do not appear as mere things; our eyes are trained on an inner spiritual reality. A flower is not just a flower. The moon is no mere clump of matter floating in the skies. Our gaze fixed on a flower or the moon; we intuitively perceive the unfathomable bonds that link us to the world.

In this sense, children are poets by nature, by birth. Treasuring and nurturing their poetic hearts, enabling them to grow, will also lead adults into realms of fresh discovery. We do not, after all, exist simply to fulfill desires. Real happiness is not found in more possessions, but through a deepening harmony with the world.

The poetic spirit has the power to "retune" and reconnect a discordant, divided world. True poets stand firm, confronting life's conflicts and complexities. Harm done to anyone, anywhere, causes agony in the poet's heart.

A poet is one who offers people words of courage and hope, seeking the perspective -- one step deeper, one step higher -- that makes tangible the enduring spiritual realities of our lives.

The apartheid system of racial segregation was a grave crime against humanity. In resisting and combating this evil, the keen sword of words played an important role.

Oswald Mbuyiseni Mtshali is a South African poet who fought against the iniquities of apartheid with poetry as his weapon. He writes: "Poetry reawakens and reinforces our real, innermost strength; our spirituality. It is the force that makes us decent people, people who are filled with empathy for those in need or pain, those suffering from injustice and other wrongs or societal ills." Nelson Mandela read Mtshali's poems in prison, drawing from them energy to continue his struggles.

The Brazilian poet Thiago de Mello, lauded as the protector of the Amazon, also endured oppression at the hands of the military government. On the wall of the cell in which he was imprisoned, he found a poem inscribed by a previous inmate: "It is dark, but I sing because the dawn will come." They were words from one of his own poems.

Amid the chaos and spiritual void that followed Japan's defeat in World War II, like many young people of my generation; I gained untold encouragement from reading Walt Whitman's "Leaves of Grass." The overflowing freedom of his soul struck me like a bolt of empathetic lightning.

Now more than ever, we need the thunderous, rousing voice of poetry. We need the poet's impassioned songs of peace, of the shared and mutually supportive existence of all things. We need to reawaken the poetic spirit within us, the youthful, vital energy and wisdom that enable us to live to the fullest. We must all be poets.

An ancient Japanese poet wrote, "Poems arise as ten thousand leaves of language from the seeds of people's hearts."

Our planet is scarred and damaged, its life-systems threatened with collapse. We must shade and protect Earth with "leaves of language" arising from the depths of life. Modern civilization will be healthy only when the poetic spirit regains its rightful place.

The satisfaction of human needs and aspirations in the major objective of development. The essential needs of vast numbers of people in developing countries for food, clothing, shelter, jobs - are not being met, and beyond their basic needs these people have legitimate aspirations for an improved quality of life. A world in which poverty and inequity are endemic will always be prone to ecological and other crises. Sustainable development requires meeting the basic needs of all and extending to all the opportunity to satisfy their aspirations for a better life.  

Living standards that go beyond the basic minimum are sustainable only if consumption standards everywhere have regard for long-term sustainability. Yet many of us live beyond the world's ecological means, for instance in our patterns of energy use. Perceived needs are socially and culturally determined, and sustainable development requires the promotion of values that encourage consumption standards that are within the bounds of the ecological possible and to which all can reasonably aspire. 

Meeting essential needs depends in part on achieving full growth potential, and sustainable development clearly requires economic growth in places where such needs are not being met. Elsewhere, it can be consistent with economic growth, provided the content of growth reflects the broad principles of sustainability and non-exploitation of others. But growth by itself is not enough. High levels of productive activity and widespread poverty can coexist, and can endanger the environment. Hence sustainable development requires that societies meet human needs both by increasing productive potential and by ensuring equitable opportunities for all. 

An expansion in numbers can increase the pressure on resources and slow the rise in living standards in areas where deprivation is widespread. Though the issue is not merely one of population size but of the distribution of resources, sustainable development can only be pursued if demographic developments are in harmony with the changing productive potential of the ecosystem. 

A society may in many ways compromise its ability to meet the essential needs of its people in the future - by overexploiting resources, for example. The direction of technological developments may solve some immediate problems but lead to even greater ones. Large sections of the population may be marginalized by ill-considered development. 

Settled agriculture, the diversion of watercourses, the extraction of minerals, the emission of heat and noxious gases into the atmosphere, commercial forests, and genetic manipulation are all examples or human intervention in natural systems during the course of development. Until recently, such interventions were small in scale and their impact limited. Today's interventions are more drastic in scale and impact, and more threatening to life-support systems both locally and globally. This need not happen. At a minimum, sustainable development must not endanger the natural systems that support life on Earth: the atmosphere, the waters, the soils, and the living beings. 

Growth has no set limits in terms of population or resource use beyond which lies ecological disaster. Different limits hold for the use of energy, materials, water, and land. Many of these will manifest themselves in the form of rising costs and diminishing returns, rather than in the form of any sudden loss of a resource base. The accumulation of knowledge and the development of technology can enhance the carrying capacity of the resource base. But ultimate limits there are, and sustainability requires that long before these are reached, the world must ensure equitable access to the constrained resource and reorient technological efforts to relieve the presume. 

A communications gap has kept environmental, population, and development assistance groups apart for too long, preventing us from being aware of our common interest and realizing our combined power. Fortunately, the gap is closing. We now know that what unites us is vastly more important than what divides us. 

We should be able to recognize that poverty, environmental degradation, and population growth are inextricably related and that none of these fundamental problems and can be successfully addressed in isolation. We will succeed or fail together. 

Economic growth and development obviously involve changes in the physical ecosystem. Every ecosystem everywhere cannot be preserved intact. A forest may be depleted in one part of a watershed and extended elsewhere, which is not a bad thing if the exploitation has been planned and the effects on soil erosion rates, water regimes, and genetic losses have been taken into account. In general, renewable resources like forests and fish stocks need not be depleted provided the rate of use is within the limits of regeneration and natural growth. But most renewable resources are part of a complex and interlinked ecosystem, and maximum sustainable yield must be defined after taking into account system-wide effects of exploitation. 

As for non-renewable resources, like fossil fuels and minerals, their use reduces the stock available for future generations. But this does not mean that such resources should not be used. In general the rate of depletion should take into account the criticality of that resource, the availability of technologies tor minimizing depletion, and the likelihood of substitutes being available. Thus land should not be degraded beyond reasonable recovery. With minerals and fossil fuels, the rate of depletion and the emphasis on recycling and economy of use should be calibrated to ensure that the resource does not run out before acceptable substitutes are available. Sustainable development requires that the rate of depletion of non renewable resources should foreclose as few future options as possible. 

Development tends to simplify ecosystems and to reduce their diversity of species. And species, once extinct, are not renewable. The loss of plant and animal species can greatly limit the options of future generations; so sustainable development requires the conservation of plant and animal species. 

So-called free goods like air and water are also resources. The raw materials and energy of production processes are only partly converted to useful products. The rest comes out as wastes. Sustainable development requires that the adverse impacts on the quality of air, water, and other natural elements are minimized so as to sustain the ecosystem's overall integrity. 

In essence, sustainable development is a process of change in which the exploitation of resources, the direction of investments, the orientation of technological development; and institutional change are all in harmony and enhance both current and future potential to meet human needs and aspirations. 

Traditional social systems recognized some aspects of this interdependence and enforced community control over agricultural practices and traditional rights relating to water, forests, and land. This enforcement of the 'common interest' did not necessarily impede growth and expansion though it may have limited the acceptance and diffusion of technical innovations. 

Local interdependence has, if anything, increased because of the technology used in modern agriculture and manufacturing. Yet with this surge of technical progress, the growing 'enclosure' of common lands, the erosion of common rights in forests and other resources, and the spread of commerce and production for the market, the responsibilities for decision making are being taken away from both groups and individuals. This shift is still under way in many developing countries. 

It is not that there is one set of villains and another of victims. All would be better off if each person took into account the effect of his or her acts upon others. But each is unwilling to assume that others will behave in this socially desirable fashion, and hence all continue to pursue narrow self-interest. Communities or governments can compensate for this isolation through laws, education, taxes, subsidies, and other methods. Well-enforced laws and strict liability legislation can control harmful side effects. Most important, effective participation in decision-making processes by local communities can help them articulate and effectively enforce their common interest. 

The enforcement of common interest often suffers because areas of political jurisdiction and areas of impact do not coincide. Energy policies in one jurisdiction cause acid precipitation in another. The fishing policies of one state affect the fish catch of another. No supranational authority exists to resolve such issues, and the common interest can only be articulated through international cooperation. 

Thus the goals of economic and social development must be defined in terms of sustainability in all countries - developed or developing, market-oriented or centrally planned. Interpretations will vary, but must share certain general features and must flow from a consensus on the basic concept of sustainable development and on a broad strategic framework for achieving it. 

Development involves a progressive transformation of economy and society. A development path that is sustainable in a physical sense could theoretically be pursued even in a rigid social and political setting. But physical sustainability cannot be secured unless development policies pay attention to such considerations as changes in access to resources and in the distribution of costs and benefits. Even the narrow notion of physical sustainability implies a concern for social equity between generations, a concern that must logically be extended to equity within each generation. 

Beneath the earth, unseen, it winds,

A silent force that holds, entwines.

From soil to stem, from seed to sky,

The root remembers, cannot lie.

In villages where elders speak,

The root recalls the past we seek.

Stories of kingdoms, lost and torn,

Of mothers’ prayers at each new dawn.

Through Lagos streets where traffic roars,

Through northern plains, through southern shores, The root persists, though often bruised,

By hunger, fear, and hope misused.

It drinks the rain, absorbs the sun,

It weathers storms, but comes undone.

Yet in each crack of concrete stone,

The root whispers, “You’re not alone.”

In markets loud, in city hum,

It hums of harvests yet to come.

Of farmers’ toil beneath the heat,

Of rivers where the children meet.

It knows the cries of those denied,

Their futures lost, their dreams belied.

It knows the joy of festival drums,

The dances where old hatred numbs.

Through politics and promises vain,

Through leaders’ greed, the nation’s strain,

The root holds fast, beneath it all,

A silent answer to the call.

It bends, it breaks, yet does not yield,

Its strength unseen in open field.

In every child who dares to rise,

The root whispers beneath the skies.

It is the tongue, it is the song,

It is the place where we belong.

It binds the north, it binds the south,

It murmurs truth through every mouth.

Though roads collapse and lights go dim,

Though faith is tested, futures grim,

The root endures in hearts and hands,

A quiet hope across the lands.

O Nigeria, hear the root’s plea:

“Remember who you’re meant to be.

Nurture the soil, embrace the seed,

And rise again in word and deed.”

For though the storms may break the tree,

The root survives eternally.

I see a dawn beyond today,

Where dreams are seeds and hope finds way.

A world renewed, both bright and wide,

Where truth and courage walk beside.

No walls of fear, no chains of doubt,

A voice for all, both small and stout.

The rivers clear, the forests green,

A place where hearts can reign serene.

The children laugh, their minds set free,

Inventing worlds we cannot see.

The cities rise, yet breathe with air,

Where justice lives and none despair.

Hands joined across each distant land,

United by what hearts command.

No one unheard, no soul ignored,

Each life a note in one accord.

Science and art in harmony,

Technology with empathy.

Learning from mistakes we made,

Building the light from shadows’ shade.

I see a world where all can grow,

Where seeds of kindness overflow.

The future waits for those who dare,

To dream, to strive, to love, to care.

O vision bright, guide every choice,

Awaken hearts and lift our voice.

For in your light, we find our way,

And birth tomorrow from today.

By Amb. Chineke Cajethan Goodluck

Award-winning Essay: 1st Prize, 2020 International Education Summit and Awards (IESA), Bangkok.

Beyond the Grades: Defining Quality

According to UNESCO’s Global Monitoring Report, quality education is not merely about filling seats or achieving high marks. It is the engine of a child’s development, nurturing their creative, emotional, and cognitive capacities. True education is demonstrated by how a child adapts, the depth of their understanding, and the values they carry into society as responsible citizens.

However, a significant gap exists. While global goals like "Education for All" are noble, they often fail to account for the reality in developing nations. Many countries lack the resources to execute these recommendations, leaving the concept of "quality" as a luxury rather than a right.

Rote Learning vs. Meaningful EngagementIn my research, I’ve found that education often falls into two categories: "rote learning and meaningful learning". Rote learning-what Paulo Freire famously called the "banking concept"-treats students as passive empty vessels to be filled with information. They memorise, replicate, and store facts without ever truly understanding them. 

In Nigeria, this is a visible struggle. For years, our system has been "content-driven," obsessed with School Certificate results as the sole metric of success. This puts immense psychological pressure on students, turning education into a "rat race" where the goal is to secure a seat in a "star" school rather than to develop one's own aptitude. To achieve quality, we must move toward "Libertarian Education", where teachers and students engage in a dialogue, learning from one another and fostering critical consciousness.

 The Digital Divide and the "Hidden Curriculum"

The introduction of ICT, such as the Joint Admissions and Matriculation Board (JAMB) using digital devices in 2014, was a landmark moment for Nigeria. During my work in my hometown of Oji River, I saw how technology could predict a brighter future for the curriculum. 
Yet, we must also look at the "Hidden Curriculum"-the unspoken norms, routines, and regulations students learn through socialisation. Is our school system truly a meritocracy? While education should offer equal chances to all, factors like social class, gender, and ethnicity often ruin a student's chances of success before they even begin.

The Myth of Equality: Gender and Access

In many parts of Africa, equality remains a myth. Even where primary education is free, as it has been in places like Mauritius and Nigeria at various points in history, it does not guarantee equal outcomes. 
Historically, girls were sidelined as future "housewives" while boys were groomed as "breadwinners." While enrolment rates have improved, deep-seated discrimination remains. In many homes, a daughter's education is still seen as secondary. If we are to achieve "Education for All," we must eradicate gender-based discrimination entirely. 

A Personal Plea from Enugu State

Quality education requires more than just policy; it requires humanity. During my visits to places like the Community School Nkwuli Awlaw in Oji River, I have seen children learning in dilapidated buildings, their teachers crying out for help. How can a child gain skills in an environment that is falling apart?

Achieving quality education is an expensive, collective burden. It requires a high reading culture, fair remuneration for teachers, and a commitment to the underprivileged and orphaned. This is why, in 2013, my colleagues and I founded the United Organisation for Education and Sports Development. We believe that our future is in our hands. As the philosopher Martin Heidegger suggested: we are what we make of ourselves. 

 Conclusion: A Shared Responsibility

Quality education is everyone’s business. It is not just a personal issue or a government mandate. The elders represent our foundation, the youths are our present, and the children encapsulate our future. If we do not fix the foundations today, the structure we build tomorrow will surely collapse.

By Chineke Cajethan Goodluck (2025)

The Sustainable Development Goals (SDGs) were adopted by the United Nations in 2015 with the aim of creating a comprehensive framework to meet global challenges in various sectors and accelerate sustainable development. These targets cover a broad range of topics, from poverty alleviation to environmental preservation and social justice. Higher Education Institutions (HEIs) are considered one of the main stakeholders in achieving these goals; they have a high potential to lead changes through their educational and research activities, as well as outreach work within communities. 

Higher Education and the SDGs

The connection of higher education and the SDGs is a complex one. In providing inclusive, equitable and quality educational opportunities, HEIs greatly contribute to the realization of SDG 4 (Quality Education). In recent years, universities worldwide have adopted different teaching and learning practices with the help of new technologies to reach every person irrespective of their location or economic condition. Not only do they integrate SDG values into their education programme but also its curriculums, research and community engagement activities, thereby promoting a culture of sustainability including cultural responsibility among the academic community. 

Entrepreneurial Innovation Sweatdrops!

HEIs foster critical thinking, problem-solving and innovation skills on the part of students as well as faculty members. These abilities are crucial to addressing the complexity of SDG challenges. For example, hackathons and innovation challenges organized by universities motivate students to build novel solutions solving for real-world problems. Towards the future: The Sustainable Development Goals Research Network at the University of Oxford is an example demonstrating how interdisciplinary efforts combining researchers from a wide range of disciplines can work together towards shared goals for sustainability. 

What Sustainability Problem Does This Solve?

Higher education institutions (HEIs) have an essential role in contributing to the SDGs, but at the same time they face difficulties in realizing them optimally. Challenges arise from several areas: resource constraints, the need for curricula redesign, and more effective community involvement. Addressing these challenges requires partnerships with local communities, industries and governments. Universities could engage with local businesses, for instance, by launching an internship scheme that enables students to work on the ground and contribute towards sustainable development projects. Additionally, global collaboration and knowledge exchange is key to overcoming these challenges as universities from various countries can benefit from each other's best practices and experiences. 

The HEI Element of the Whole Exit Strategy

Besides teaching and researching on sustainability, Higher Education Institutions (HEIs) may greatly contribute to sustainable development by practicing environmental principles in their routine operations. HEIs enforce their commitment to environmental stewardship through inclusive eco-friendly campus policies, renewable energy sources and waste generation cutting back. Things like recycling programs, solar panels and energy efficiency can all go a long way in creating an eco-friendlier campus space. This type of approach has a double effect, as it not only benefits the institution itself but also works in an educational way toward students and across society at large. 

Research and Development

Universities provide a rare stronghold where valuable research can take place that contributes to solutions for today's most challenging environmental problems. The power of academia-industry partnerships to drive transformative innovation in these areas is also demonstrated by collaborative initiatives such as the Climate CoLab at MIT. Through research projects and partnerships with companies, universities become the epicenter for developing some of the next great solutions critical to changing industries, thus contributing worldwide in sustainability efforts. For instance, research conducted on alternative energy sources or sustainable agricultural practices can result in breakthrough innovations that could be essential for global environmental conservation. 

Engaging Students and Faculty

Engaging students, staff and even partner operations in sustainability changes is able to create a lasting effect on global movements for sustainability. Enabling them to engage in research and work on sustainability-focused initiatives facilitates socially responsible behaviour among the academic circles. Members organize seminars, host sustainability workshops and promote collaborative projects among students and faculty as a method of creating interaction to develop environmental solutions. HEIs can take a leadership position in terms of the “peace through tourism” movement that focuses on community and shared responsibility; if adopted with seriousness, such behavior could lead to real action for sustainability. 

Sustainable Supply Chain Practice

As we head toward greater awareness of the need for protecting our earth and promoting responsible consumption, it makes sense that Higher Education Institutions (HEIs) take up sustainable procurement practices to lessen their negative impact on the environment. One of the steps here is to buy more eco-friendly products, such as using recycled paper or energy-efficient office supplies. Furthermore, backing nearby and practical providers will likewise develop a dedication to ecological responsibility. Local economy boosts and decreased carbon emissions due to transportation are just some of the possible benefits HEIs can gain when they source products from local eco-conscious businesses. Effective procurement management is also reducing wastage in the processes through simple strategies like bulk purchasing to reduce packaging waste and electronic recycling programs.

Community Building Partnerships

HEIs are already known to provide direction and support for sustainability efforts but could increase potential impacts by focusing on relationships with surrounding communities and organizations. Engaging with non-profit organizations, government bodies and local movements can multiply the impact of sustainability initiatives. Universities can contribute to targeted community-specific sustainability challenges by working with diverse stakeholders in the city and co-creating solutions that serve both the institution and the local population. 

Diversity and Inclusion Initiatives

Diversity and inclusion are integral components essential to establishing sustainable practices that contribute towards creating a fairer, more balanced society. HEIs can play a leadership role in this by advocating for diversity of backgrounds and perspectives on sustainability-related activities. The best way to have a positive impact from sustainability programs is by including underrepresented groups; it creates social cohesion and empowerment.

Living the Circularity Dream

To achieve long-term sustainability goals, companies have to move towards a circular economy model. Circular economy principles may also apply to the operations and teaching practices of HEIs, allowing them to act as a model. Universities can mitigate their environmental impact and advance toward a more sustainable pattern of consumption and production by focusing on resource efficiency, waste prevention, and product lifecycle management. 

Sustainable Tech

In today's era, using technology for sustainable development is essential to make it outcome-oriented. HEIs can harness digital tools like data analytics, artificial intelligence and blockchain to handle sustainability challenges more efficiently. For example, using smart campus solutions to track energy consumption and improve transportation efficiency can deliver massive environmental advantages alongside financial savings.

Encaging Policy Advocacy

HEIs should be fundamental change agents that shape policy agendas through research and expert insights. Collaboration with policymakers and industry stakeholders allows universities to impact decision-making processes that promote sustainable development. 

Building a Culture of Continuous Learning

HEIs need to foster sustainability leaders, so promoting a culture of continuous improvement and lifelong learning is necessary. Encouraging students, faculty, and staff to participate in sustainability-related continuing education opportunities will nurture critical knowledge and skills.

Building up Global Connection

To address global challenges, partnerships and collaborations on international networks between Higher Education Institutions (HEIs) are encouraged. HEIs can boost their individual efforts through collaboration with universities from other countries to share knowledge and innovative solutions.

Promoting Ethical Leadership

Fostering ethical leadership in HEIs is a key factor towards driving sustainable change. Promoting ethical decision-making, transparency, and accountability in academic governance is an outstanding model for student learning that extends beyond the university campus.

Enhancing Climate Resilience

To adapt to climate change, it is essential to build the resistance of HEIs through strategies like green infrastructure projects, disaster response protocols, and educational outreach to campus stakeholders.

Empowering Student Activism

Encouraging student-led sustainability activism is a crucial tool to drive meaningful change. Universities can facilitate the vision and energy of youth by allowing spaces for student-led projects and advocacy campaigns.

Green Infrastructure Investments

Sustainable building practices, green roofs, and rainwater harvesting systems can contribute to the energy efficiency of Higher Education Institutions, helping them become better stewards of the environment.

Conclusion

On the whole, Higher Education Institutions (HEIs) play an important role in achieving Sustainable Development Goals (SDGs) through innovation, research, and community engagement. By creating a culture of environmental consciousness, HEIs are continuing to lead the way toward a scalable, global change for a better world.

By Chineke Cajethan Goodluck, 2014

When we undertake a rational inquiry into the early times to the presents time from the most primitive and simple to the most complex ways of living, we are strongly impressed by the fact that wherever men had lived together there has been some group and individual interest in education, knowing fully well that from existence approach of man’s existence in the world according to Martin, Heidegger, he stated that man came into the world, not by his own making but he is what he make of himself. It is on this note that the role of Nigerian students in creating a new Nigeria lies solidly on the view of creating an educational value into the Nigerian system of education and the society at large, where every individual will see the need to be educated, because educated person cannot be like with un-educated person. 

 Thus the question, who is an educated person? Succinctly captures this truism that presupposes that there is an uneducated person out there who also intermingles with the educated person. The educated person is so, because there is a quality which he or she possess, that is closed to the uneducated person. Hence creating values to Nigerian system of education and the need for one to be educated, it is a way forward in creating a new Nigerian, knowing that whatever characteristics human beings have in common cannot be used as a distinguishing factor. Let us examine what education stand for.

What is Education? Considering the meaning of education or what education stand to be, I think peters was unequivocally right in saying that the task defining education is extremely difficult, like his words, it is easy to define terms such as geometry and triangularity but it is neither easy nor desirable to define education. Education he feels, forms a family of ideas united by a complicated network of similarity which overlap and crisis-cross. This notwithstanding, some scholars tried to put what, in their views is the definition of education, we shall view all of them and see the extent to which they succeeded. Langford defined education as an activity, which aims at practical results in contrast with activities, which aims at theoretical results. He went further to relate education to other activities, which aim at practical results such as politics, manufacturing and farming in contrast with activities which also aim at theoretical results such as physics and psychology.

 This is highly contestable, for if politics, manufacturing, farming and education are all practical activities, which aim at practical result such as, how can any of them be differentiated from the other. Again, does that mean for instance that an old farmer in the remotest part of a village who does not know how to write his name could be called educated? I think in this sense that the activities which he called theoretical physics and psychology are avail closer to what we may called education.

 Plato in his comment said, “By education I mean that training which is given by suitable habits to the first instincts of virtue in children when pleasure and pain are rightly planted in non rational soul” the particular training in respect of pleasure and pain which leads you to love and hate what you ought to love and hate is called education. This definition is un satisfactory more than the previous, why? Because if education is that which leads one to love or hate what he ought to love or hate it means that all men are educated because the idea of what you ought to love or hate has a moral connotation which is innate in every man, and we state clearly in our introduction that any quality common to all human beings should not be used as a distinguishing factor.

 A good definition settles issues without raising another. But we saw that the above definitions of education raised many issues more than settled. We would have placed an educated person into what education is, if we had succeeded in finding a good definition of education. Since we found none, let us reasonably look into catalogue of person we have met and think of them as being educated. If we succeed then we must have succeeded in knowing what education is as well. 

What makes a person Educated? Knowledge is the only thing which makes a person educated and all other things make him more appreciated. The problem we have with this truth is that knowledge is common to all human beings and we have already agreed that anything common to all human beings cannot be used as a distinguishing factor. Thus Socrates maintained “The most valuable thing a man could have is knowledge and such knowledge is to be obtained by removing individual differences and discovering the essentials upon which all men would agree” the pertinent question now is what kind of knowledge makes a person educated. Dr Ahumbile Chukwuma in his book “philosophizing in education” (1998) addressed this question properly where he said, literacy is the only answer to this question, for there seems to be no other way of acquiring knowledge which is peculiar to the people we know as educated and what this implies is that education begins when literacy begins and whatever knowledge people have whose origin cannot be traced to literacy is not the type we associate with education, and literacy is the condition of being educated.

  In Nigeria, the historical values of education is traced to the Nigeria primitive era, when the values of culture were handled with respect and honour. These values in Nigeria context simply means those intrinsic and extrinsic positive ideas and actions which education impacts in one and also reflected in human endeavours, which entails those worth while things which we can achieved through educational practice and being educated is a value that is acquired by the person who under takes. As he engages in the task of receiving the experiences that begin with his ability to read and write these values get into and affect the state of his mind. We call them, “intellectual values” and begin to describe the person who acquired that as educated, implying by this that his mind has developed in a way different from that of the uneducated. 

 The reasons why education is the way forward in creating a new Nigeria: being Educated, is a value as said above and educated person cannot be like un-educated person, let us examine why education is a necessary faction. It is creating new Nigeria. The cardinal part of Nigeria sector that need urgent rebranding in her educational sector, education is given the least priority in Nigeria yet understood as chief factor to observe, reconstruct and transmit the ideal fruits of human creativity, education will be a vital form of living if it is carried out following Dewey’s instrumentalism, that is education as are instrument for achieving national objectives. 

 The first national development plan in Nigeria which was launched in 1946 after the Second world war, known as the ten year plan of development and welfare was not successful because Nigerians were not educated enough to involved in the formation of the plan.

 The next major economic plan launched in 1962 was the first after independent, it was called the first national development plan with sex different basic aims excluding education. Off course the plan encountered setbacks for several reasons. This was found on the part of the planners who ignorantly under-estimate the income growth and sales of the country’s economy. However, foreign experts who came for our goods and not for our good formulated part of the plan. 

 After the Nigeria civil war which ended in January 1970, instead of educational development, more attention was completely directed to nation reconstruction and rehabilitation perhaps based on political interest. At this time, the Nigeria mind which suffered the greatest trauma was left uncorrected. 

 It follows to say that a nature cannot thrive or develop if the mind is left unaided off course, peaceful and harmonious co-existence will definitely lack. In order to correct this problem a plan was launched in November 1970, to cover the period until 1974 the general aim and purpose of the plan were similar to those of first plan with five cardinal objectives yet the country could not be truly unified without education.

 These are the aims of an educated nation. It is said that education, in its broadest sense, is the foundation of a nation and the property of a society or country solely depends on the educatedness of the members. And we can see that the nation, our dear country Nigeria cannot be socially or politically un-rutted when these are immense differences and inequalities in education between one part and another and the nation cannot be strong when a great majority of her citizens live in ignorance these days and age when knowledge means strength. No nation can claim to be self-reliant both until it can and make use of it’s own potentialities. No economy can be great and dynamic until there is enough high – level and intermediate manpower available to direct a disciplined and responsible labour force, all these three levels of manpower are products of education and training. 

 The battle against illiteracy in Nigeria is not new, it could be traced from 1976 when chief Obafemi Awolowo, the early Nigerian nationalist instituted a free primary education scheme which is called the Universal Primary Education (UPE) throughout the western region for all children born in 1955. The intention was to eradicate illiteracy, however the scheme lasted for a short while and was abandoned due to lack of funds, it was hoped that UPE will go a long way to transform the educations sectors since it was organized on a national level which the federal military government assumed full responsibilities for it. 

 Education is essential in the development of a nation in so far as it opens the spirit of understanding and patriotism to ones country. Today, Nigeria new face of education is suffering in the hand of political gimmicks because political policies are given more priority than education. This was however demonstrated by former president Olusegun Obasanjo following his refusal to implement the agreement reached with (ASUU) in 2001. Among the issues raised was the funding of University infrastructural development and university autonomy. Nigerian students are expected to graduate with high grades, develop sense of patriotism as well as contributing to the nation’s coffers therefore adapting to the modern skills of educational trend that seeks to be in compliance with the socio-political and economic development of the nation which does not isolate the intrinsic value of education

 From the points discussed above why the educational growth is the way forward for creating a new Nigeria which lies the values of our national building and growth because unless priorities are put to education the outcome of the development process would be a disaster. Albert Schweitzer laments that western civilization is a disaster because the development centered on materialism. The essential feature of civilization does not lie on material achievement but in the moral and spiritual development of people through education. Nigeria should recognize education as a very powerful instrument for social change in process of dynamic national building. Government commitments however boost the standard of education, capable of ensuring that every citizen is given full opportunity to develop himself and his community. By so doing, the country’s educational programmes will seek in a very radical way to transform the educational scene of this country by improving and expanding substantially existing facilities, Imputing adequate finance and other resources. Therefore creating a new Nigeria, by the Nigeria student entails the re-branding of educational sector of Nigeria and the need for her citizens to be educated in other to achieve successful socio economic political needs of the country.                                   

 Education and the Challenges of the Contemporary World: The Way Forward

The word “globalization” is on everyone’s lips. It has rapidly evolved into a slogan, a powerful mantra, and even a symbolic “passport” believed to unlock solutions to present and future global challenges. Across disciplines and policy debates, education consistently emerges as the central lifeline for addressing these challenges. It is not only a key component of economic policy but also an integral part of social life, institutionalized and embedded within national budgets.Education and culture sustain hope. They provide a pathway for individuals and societies to rise from disadvantaged conditions toward more advanced and dignified states of existence. In today’s increasingly complex and dynamic world—whether acknowledged or not—global realities continue to reshape social spaces and human destinies at an unprecedented pace.

1. Globalization and Education

Globalization is an undeniable phenomenon that profoundly influences the systems of every nation. At its core, it reflects a process through which the world is gradually transforming into an interconnected “global system”—economically, politically, socially, and culturally. This transformation carries significant implications for education.The 20th century stands as one of the most dynamic and contradictory periods in human history. It witnessed remarkable achievements—technological advancements that compressed time and space—alongside devastating global crises such as wars, ideological conflicts, and widespread poverty. It was truly a “century of extremes.”Today, globalization represents a “world in motion.” It is an abstract and complex concept, difficult to quantify or define with precision. As Braila (2001) suggests, globalization does not arise from a single cause but from multiple interacting forces.The term gained prominence in the late 1960s through thinkers such as Marshall McLuhan, who introduced the idea of the “global village,” and Zbigniew Brzezinski. In this global village, events across political, economic, and cultural spheres are increasingly interconnected and mutually influential.Globalization can be understood through several dimensions:

• Global interdependence: Increasing interconnectedness across nations.
• Expansion of domination and dependence: Power relations extending across economies, politics, and cultures.
• Homogenization: The blending or standardization of cultures and systems.
• Local diversification: Adaptation and variation within local contexts.
• Temporal unification: The synchronization of global activities across time and space.

Despite these developments, globalization remains marked by inequality, with the global system resembling a mosaic of states whose interests may converge or diverge.

2. The Impact of Globalization on Education

Globalization has significantly reshaped the foundations of education. Scholars such as Donald J. Boudreaux (2008) argue that economic globalization and the information revolution have transformed teaching and learning, even suggesting a trend toward deinstitutionalization.The diversification and fragmentation characteristic of global society challenge traditional national education systems. Increasingly, education is influenced by global economic competition, with a growing emphasis on skills certification and adaptability. Virtual learning environments now compete with traditional classroom models, reshaping how education is delivered.One major consequence is the internationalization of education, reflected in the mobility of students and teachers through programs such as Erasmus, Comenius, and Tempus. Policymakers frequently adopt and adapt educational reforms from other countries, fostering a global exchange of ideas.International organizations—including UNESCO, OECD, CEDEFOP, and the World Bank—play crucial roles in shaping education policy worldwide. They promote collaboration, standardization, and innovation in educational systems.According to Marcelo Suárez-Orozco, globalization is characterized by:

• Increased migration,
• The widespread influence of technology,
• The globalization of production and services,
• Continuous cultural exchange across borders.

However, he notes a critical gap: education systems often fail to adequately address the realities of globalization. Modern learners must process vast amounts of information and develop versatile skills, including critical thinking and problem-solving.Higher education institutions now operate in a highly competitive global environment, striving to attract talented students and improve rankings based on performance, infrastructure, and research output.Technological advancements—such as the internet, e-learning platforms, and video conferencing—have revolutionized education, enabling learning beyond geographical and temporal constraints. Distance learning, in particular, has become increasingly popular among working professionals and non-traditional students.Despite these changes, the role of the teacher remains indispensable. Technology cannot fully replace the human element in education, especially in fostering critical thinking, creativity, and intellectual engagement.Globalization has also elevated the importance of language. While English dominates as a global medium, linguistic diversity should be embraced as a source of cultural and intellectual enrichment.Educational innovation continues to expand, introducing new methodologies, leadership training, environmental awareness programs, and entrepreneurship education. These developments promote values such as inclusivity, multiculturalism, and respect for human rights.In modern education, the teacher’s role is evolving—from a transmitter of knowledge to a facilitator of learning. Emphasis is now placed on guiding students to discover, analyze, and apply knowledge independently.

3. Conclusion

Education remains a cornerstone of modern society and economic development. It drives innovation, enhances social cohesion, and supports individual growth and self-realization. In an era defined by rapid change, education must continuously adapt to meet emerging global demands.Collaboration among stakeholders—governments, institutions, communities, and industries—is essential for building effective and responsive education systems. Through such partnerships, education can foster global awareness and mutual understanding across cultures and societies.Ultimately, education in a globalized world must promote a holistic vision of human development—one that transcends geographical, cultural, and economic boundaries. It must cultivate individuals who are not only knowledgeable but also capable of coexistence, innovation, and ethical responsibility.

The four fundamental pillars of education

• learning to know,
• learning to do,
• learning to live together, and
• learning to be

It must be reinterpreted and strengthened to address the realities of the contemporary world.