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Crossing Borders’ International Programme Coordinator Andrew Bende discusses CB’s approach to the UN’s 17 Sustainable Development Goals for ‘a better and more sustainable future’ and, in doing so, articulates why it is so important for these to be put into context.  The Sustainable Development Goals (SDGs) were introduced in 2015 with the aim of achieving them by 2030. They have ambitious aims like ending poverty in any form everywhere, conserving and sustainably using the oceans and empowering all women and girls but inevitably, such grandiose goals draw criticism in a world that otherwise doesn’t offer much hope when it comes to sustainability. Even the UN’s 2019 Financing for Sustainable Development Report acknowledges that despite improvement with the SDGs increasingly being incorporated into public budgets and development cooperation efforts, this is not happening at nearly the pace it needs to. The fact that the goals exist on this high-up, policy level is not necessarily such a bad thing. Reflecting on a Crossing Borders project in Ghana which utilises local radio stations to debate the SDGs at a grassroots level, Andrew explains that awareness of the issues the goals want to achieve is already underway in many forms, thanks to the UN goals offering a comprehensive framework.   With environmental issues for example, it is easy to pass on the message of the goals. As Andrew says, “because local communities know there is an environmental breakdown, there is deforestation around them”, they can easily relate such happenings to the messages of the SDGs. Instead of spending time debating whether the goals will be reached, it makes better sense to start acting.   The project, named the Right to Communicate, was fundamentally intertwined with Crossing Borders’ central aim to educate global citizens, raise awareness of educators and create space for dialogue, all acting towards creating a peaceful and sustainable world. The Right to Communicate focuses on local radio stations in Ghana, which take centre stage in localizing the SDGs by articulating them into local contexts and bringing them to the grassroots level. In many regions, these radios are the single most reliable way of updating information and promoting local communities’ engagement in social, cultural, and political discourse. They are key stakeholders in local development and an example of channels through which the SDGs can be localized. Moreover, these community radios are themselves a space where power is contested among religious groups, the government, corporate interests and local groups, all vying for control of the airwaves. They are thus a true representation of a local and organic democratic context.   On these media outlets, local issues are discussed in a way that contrasts to large-scale news about global politics and they are often the subject of restrictions. They have the capacity to function as a breeding ground for collective discussion and present a direct challenge to the process of powerful groups funnelling dialogue in undesired directions. Because of this, community radios in Ghana are now restricted to a radius of only 5km, forty times smaller than some of the state radios. This is another thing The Right to Communicate advocates against. Andrew points out though that if on the ground level, the SDGs aren’t fitted to different contexts, there is a significant danger they will become “an added activity”, a restraint on the aspiration of improving local conditions. He recounts the response to him asking why the SDGs are so important in an interview with one of the community radio representatives: “It’s not a matter of whether they’re important – we know they are – but a question of whether we understand them.” It is thus essential not to use the SDGs on their own, but as a kind of guiding principle to add to work already being done on the ground level. “Do you see the effects of climate change happening? Do you see changes in how your environment is behaving in relation to your agricultural yields? If the answer is yes, then the solution becomes the most important and interesting thing in a discussion like that, not the continued pointing out of failures”. Where perhaps others can’t, Andrew lays bare the fundamental disjuncture between global policy and local context. His discussion of the Right to Communicate clarifies why it is so important to localise the UN’s SDGs, and puts frustration at seemingly far-fetched and high-level UN policy into perspective. As he stated, those goals are produced at UN level, and will inevitably reflect that process. “But at the same time, the SDGs offer a guide for augmenting local discussion and bringing it back to the wider world”.   According to Andrew, “nobody wants to be poor, neither for the world to be unequal. Instead, everyone is striving for a better future, but sometimes taking illogical decisions as a result”. He recalls a debate on a local TV station where the SDGs were tactically introduced – in this, the double standards of early marriage culture were discussed where parents favoured curtailing their daughters’ education and marrying them early to a seemingly rich man in the hope that this would give them a better life. Andrew argues that this in fact makes young women far less likely to end up in a high income band. When these parents were asked if they were “aware of the Sustainable Development Goal where everyone should have access to education? Do you have an awareness of SDG8 on gender equality and those that are marginalised from a gender perspective?”, they had no answer, but they wanted to hear more and to reflect on what equal opportunities for both genders meant. Such a fusion of the local and the global can also help to avoid Eurocentric or Western ideas of what it is for a country to develop and improve. Although he is from Uganda, Andrew says he is far separated from the specific situations in other locations of Crossing Borders projects, like Sierra Leone or Kenya. Every country is different, and developing sustainably in each will inevitably be different too. Each needs

We start by thanking the BLACK LIVES MATTER Movement for their brave actions to heal the world of the pandemic of racism. We applaud their powerful push to restore the dignity of black people and other people. We consider the Black Lives Matter as a way for our inner and outer emancipation and that of our cultures and other aspects of life. The 25 May assassination of George Floyd under the sadistic knee of Derek Chauvin and his brothers in crime has once again reminded us that the cries of the Black Lives Matter movement are not only natural. They are necessary absolutely necessary in order to liberate humanity from the pandemic of racism. Therefore, as Crossing Borders organisation whose mission is to create spaces for dialogue on equal terms, it is only natural that we join the Back Lives Matter to condemn in the strongest possible terms the systemic police brutality and its underlying historical, cultural, linguistic, media, economic and power structures. We condemn these structures as they inspire and fuel the mental and emotional infrastructures that justify having cruel supremacist knees on the necks of the black people for so long. We recognise that these knees on the necks of the black are the pandemic that has prevented black people from breathing for the past 401 long years. During these years, black people endured kidnapping, enslavement, forced labour, colonisation, apartheid, and ongoing exploitation of their bodies and economies. We recognise that these infrastructures are the root causes of the daily racism and discrimination that black people and communities of colour are systematically subjected to in our international relations, academia, museums, movement across borders our borders, on our streets, schools, and workplaces. We also recognise that the history of racist abuse has run so long and so deep that even the black victims have internalised and applied it on themselves, as manifested in self-denial and abuse. Thus, we hope that the momentum that the murder of George Floyd has generated will be escalated and sustained until these underlying structures are dismantled and replaced with the recognition of the fact that there is only one human race and that the cultural and other human diversities are not only what makes the human race survive and thrive, but, cultural diversity is as necessary as the biological diversity of planet earth. As a contribution toward restoring trust and healing, we propose the following measures: Recognise, apologise, and cleanse the historical crime of enslavement, colonialism, apartheid, and the still ongoing discrimination, exclusion, and exploitation of black people and other communities of colour. Cleanse our education, media, language, museums and amusement parks of racist legacies just like we have done with the bundling and burning of smart women and pulling down of the monuments of Nazi war founding fathers Launch an honest cultural exchange and spaces for dialogue for youth, educators, artists and schools and university to learn not to repeat the past Replace development aid with fair trade and knowledge sharing partnership with Africa and the countries of people of colour Include black and brown people in our schools, workplaces, parliaments, company boards, and other key positions wherever possible. The public and civil society sectors should walk the talk by taking the lead on this front The nations whose economies were built on black blood and bodies should set up museums and memorials to recognise and honour the vital contribution of black and brown people to their countries Launch campaigns of public education to put an end to the degrading abuse of black people’s pictures by our charities/ development industry for fundraising purposes

That most countries, including the most advanced ones, are ill-prepared for the sudden COVID 19 outbreak proves that the world has not invested in where it matters the most: relevant education, public health, decentralized provision of vital goods and services. The result is the panic and uncoordinated and fragmented responses we witness right now. Responding to and defeating an invisible global enemy calls for global coordination and cooperation and solidarity. In other words, solidarity, and sharing of information, knowledge, expertise, and resources within and across countries and continents. The absence of solidarity and collaboration makes each country grapple with the outbreak within its confines. For populist leaders, the easiest response is resorting to quick fix: closing their borders as if the COVID 19 could be shut out by shutting the borders. During his solitary prayer in the Vatican at the peak of the COVID 19 pandemic in Italy, Pope Francis urged the world to see the coronavirus pandemic as a test of solidarity and a reminder of basic values” and that the health crisis put everyone “in the same boat”.[i] The lesson here is that we need to shift our priorities away from the notion of bigger is better toward small and decentralised units. The orthodox notion of bigger is better that has driven the modern development toward over-centralization has proven itself to be ineffective. The results are mega metropolis with mega glass towers, high ways for mega lorries transporting endless chain of necessary and un-necessary products, a complex web of mega metros and airports, mega power plants dominated by polluting coal, gas, nuclear and hydro plants, mega monoculture-agri-business, mega ports for mega ships ploughing the seas with mega containers and mega fishing trawlers to feed mega markets owned by fewer and fewer mega transnational corporations. The inevitable results include stress and pollutions of various kinds including air, noise, light, water, and stench which breed outbreaks of diseases as we witness today. Other harmful consequences can be seen in the growing mental ill-health, depression, and a general sense of identity crises, unhappiness and satisfaction, and human insecurity.  Therefore, that we have been grounded and provided with ample time by the coronavirus we should be able to reflect about and chart a new direction toward more solidarity and cooperation on global issues like the current COVID 19. Writing in the Financial Times on 25 March 2020, the prime minister of Ethiopia and the 2019 Nobel Peace laureate Aby Ahmed warns that “..if the virus is not defeated in Africa, it will only bounce back to the rest of the world. That is why the current strategy of uncoordinated country-specific measures, while understandable, is myopic, unsustainable, and potentially counter-productive. A virus that ignores borders cannot be tackled successfully like this. We can defeat this invisible and vicious adversary — but only with global leadership. Without that, Africa may suffer the worst, yet it will not be the last. We are all in this together, and we must work together to the end.”[ii] Small could be beautiful and more efficient more sustainable Thus, one of the many lessons we should learn from the corona crisis is to shift the direction from bigger is better toward smaller and decentralized economic models with smaller and self-reliant units of production, supplies, and services. This is not about going to back hunting and gathering mode of society. As can be seen in the global growth of transition towns and eco-villages, reinventing smaller units is the new modern way of leapfrogging back to living with and not apart from nature. Reflecting on the COVID-19 pandemic, the Indian earth scientist Dr. Vandana Shiva asserts that “With the health emergency engendered by the coronavirus we need to look at systems that spread disease and systems that create health in a holistic, systems approach. A systems approach to health care in times of the corona crisis would address not just the virus, but also how new epidemics are spreading as we invade into the homes of other beings. It also needs to address the comorbidity conditions related non-communicable chronic diseases which are spreading due to non-sustainable, anti-nature , unhealthy industrial food systems” She continues “…we need to discard “policies and practices that lead to the physical and moral degradation of the food system while destroying our health and endangering the planet’s ecological stability, and endangering the biogenetic survival of life on the planet.”[iii] Thus, it is high time we turn toward a new sustainable form of production and consumption. A form that is more efficient, healthier, safer, and sustainable than the currently dominant, extractive, and destructive forms. Toward this kind of utopian society, I propose the following seven strategic steps. Decentralise the mega citifies and sectors in order to localise the control over their vital sectors of education, health, production, and energy supply units. In such smaller communities, people will be able to walk and bike in green parks with small schools, clean energy plants, solar and heat pumps Focus on enlightenment and entrepreneurship education to prepare collaborative and job creating citizens rather than frightened job seekers Shift our economic system toward green and cradle to cradle zero economic production, processing and consumption systems that are in harmony with the environment Shift investment from the destructive militarised economy, commercialised public health to life giving and regenerative economic activities  Reform from post-WWII world order to a more democratic global forum with equal representation of the different regions of the world according to proportional democracy with no veto to power on global issues Promote intercultural contacts, exchange, and collaborations to reduce harmful old and prevent new stereotypes Foster and reward international peaceful and climate-friendly joint ventures by providing tax-free to such ventures    Already we see all over the world people volunteering to help, offering food and sharing within and across communities. We also see doctors, nurses, caregivers, and social workers from multicultural backgrounds putting their lives at risk in order to save the lives of fellow humans. This heroic dedication shows the corona

I was once driving down a highway on my own and my cell phone was out of battery. After a while, the engine of my car began to sputter and eventually came to a halt. I checked that there was still fuel in the car. So, I tried turning on the ignition a couple of times in the hope that the car would start. But it didn’t. I had no idea where the nearest petrol station was, I hadn’t seen a car go by since I stopped and I didn’t know how much longer it would be until the sun went down and it became dark. But, I sat in the car and kept turning the ignition on again and again in the hope that the car would start and allow me to go on. We all know that in a situation like that, we try the ignition a couple of times, and if it doesn’t work, accept the fact that something is wrong with the engine and try different ways to fix it. And in the worst case, if we are unable to make any difference under the hood, throw in the towel and leave the car behind and hitch a ride or walk to the nearest place with a mechanic. When stuck in situations like the metaphorical broken car, we tend to keep turning the key hoping to get out of the situation we are in and fail to accept that something is broken and needs fixing. This could be for a host of reasons — we don’t want to accept that we made a bad decision, we don’t want others to come back and tell us “We told you so”, we don’t want to face the reality of having to start all over again from scratch, we don’t want to tell ourselves that all the effort that we have invested in it so far is a total waste. But sitting there and waiting for the car to start is only prolonging this realization and the eventual fix. We can lie to ourselves all we want and feel good and optimistic about it for a relatively short period of time, but eventually, we have to find a way to move forward once the sun goes down. Accepting painful truths about ourselves is what helps us make significant transformational changes. Only then can we hope to get better! Written by: Pareeksha Chadaga Karanth Crossing Borders Admin & HR Coordinator

Will we see a “new normal” after COVID-19? History has shown that behavioural change, when a majority of people within a culture recognise a positive need for change, will cause effective changes to take place and often remarkably quickly. In comparison, for example, dictatorship and the fear of reprisal can secure behavioural change such as accepting that only one political view is correct or what dress codes are permissible and which are not. However, in such cases, once the controlling element has been removed, it is very unlikely that such change will be lasting. The oppressed society will tend to revert to a form of diversity that was normal before the oppression. I would argue that this tends not to be the case when behavioural change is driven from within as opposed to the force of external law or dictatorship. For example, when Sweden became an extremely anti-smoking nation and its Government also limited many other individual rights, a Danish journalist, Mogens Berendt, in 1982 wrote a much-discussed article “Luk Sverige” (Close Sweden) in Berlingske Tidende, and followed up with a book called “Tilfældet Sverige” (The Swedish Way) – a book that painted a picture of an extremely authoritarian and somewhat dictatorial Swedish Government.  Danes at first seemed in general to put this all down to Swedish authoritarianism. However, not too many years later, Danish society began a very serious public debate about the health dangers of smoking for both smokers and non-smokers (passive smoking). Today, the result of this behavioural change has been widespread acceptance of the rules and regulations that followed in the wake of this health discussion – even among smokers, who have been forced to accept a smoking ban in most public areas, where it had been customary to accept smoking. Yes, not all smokers are impressed with the social stigma that smoking has become, but they are nevertheless driven to accept that “Danish society” has evolved into a “new normal” with new written and unwritten rules about smoking. Not long ago, smoking in Denmark was an integral part of accepted cultural behaviour. Smoking was normal behaviour in the street, in public buildings, in cars and in planes. One could even go as far as saying that smoking was a generally accepted social habit giving status. Now, cigarette packets and cigar boxes carry very clear health warnings, and, in some countries like Denmark, they are no longer visible in shops – they are hidden in draws or behind curtains. The power and effectiveness of this “new normal” has been that the changed behaviour came from within. The rules and regulations came as a result of a behavioural change. Post COVID-19, in potentially 18-24 months’ time, we may well see new examples of such “new normal” behavioural changes, where the public debate about this pandemic (especially within social media) will evolve into new behavioural changes. Perhaps this evolution will be exacerbated by this being a massive wake up call to the dangers of biological threats. For example, although global travel is cheaper than ever before, I expect that very many will think twice about where they travel, how far they travel and how they travel. As a behavioural reaction to COVID-19, we could see a dramatic fall in travel and a significant increase in the use of the many of the digital communication tools available. Just six months ago, could we seriously have imagined that a majority of commercial planes globally would be grounded for an unknown period of time, that countries would close their air space, that borders would be closed globally and that everyone would be sent home for a significant period of time as a protection against a deadly virus. My prediction is that this “perfect storm” crisis will result in new long-term behavioural patterns. I predict that it will have a social and economic impact that none of us can imagine with massive changes in global travel, global production and social interaction. People will err on the side of caution and those that don’t will risk paying a heavy price for blindly ignoring that this may be a game changing “new normal” with new behavioural challenges.  Republished with permission, this article was first published by the author on 8 April 2020 on his LinkedIn page

Was it necessary from the appearance of the first case of Coronavirus in Lebanon to suspend flights from Iran or to protect the vulnerabilities of Hezbollah? Give the reins to the army? Count on the civic spirit of the Lebanese people? Was it necessary to preserve access to care? Or was it pivotal to prioritize the need to eat? Around the world, States are faced with delicate trade-offs between health risks and political-economic imperatives, to which particular dimensions and sensitivities are added in Lebanon. A sectarian/political dimension, which raises fundamental questions about public service, national interest, and community-driven imperatives is also a firm reality. In other words, how does the Diab government decide, and according to what criteria? In most Western Countries, the answer is simple: the state acts in the name of the general interest, and in service of where it derives its legitimacy from its people. But when the state is deeply rooted in Confessionalism, and therefore in the defense of sectarian interests, citizens are faced with the delicate task of questioning the merits of the decisions taken by its representatives. Especially when the system in place, which is deeply clientelist, has led the country into the financial abyss which amplifies the health crisis and complicates its management. How do you import medical supplies when you run out of US dollars? How do you equip public hospitals when you have spent years gradually sucking them dry? How do you protect the most disadvantaged when government reserves are emptied? How do you ask for international aid when you are unable to aid yourself?   And at one of the most critical stages in our country’s history, all the state has found to do is ask the Lebanese to be what they have never been (and what they have never been requested to be): united – while politicians strengthen their grip on an increasingly destitute population. The pandemic is provoking reflections all over the world on the economic model, public policy priorities, and the role of the state. And amidst these debates, Lebanon is currently confronted with yet another major obstacle towards the annihilation of this epidemic: the 10,000 Lebanese expected to fly back to Lebanon between April 5 and 12, 2020. The plan for the repatriation of Lebanese from abroad who wished to return was adopted during the March 31, 2020 meeting of the Council of Ministers. According to ministerial sources, the adopted plan will be implemented in two phases. The first will take place from April 5 to 12, 2020 and the second from April 27 to May 4, 2020. The idea is, therefore, to carry out the first phase, to wait two weeks to study the curve of the epidemic and then to fill in any gaps. The plan is designed to allow those who wish to return home to do so without endangering the lives of residents in Lebanon. For this purpose, everything from screening and testing before the flight, to isolating infected individuals in separate planes has been taken into account. As the treasury is practically empty, the return journeys will be made at the passengers’ expense. Banks have subsequently been asked to facilitate transfers. On a more positive note, difficult times have proven time and time again that the Lebanese people are willing to step in when the government does not. In a true surge of solidarity, Lebanese living abroad have offered to help those who cannot afford their tickets according to multiple media sources. The fundamental obstacle toward the containment of the virus is, however, not how these Lebanese return but rather, the risk that Lebanese returnees will not strictly comply with the instructions they are given. The plan provides for medical monitoring by hospitals, under the supervision of the Ministry of Health, to verify that the confinement instructions are followed, knowing that the Lebanese may be ‘unruly.’ This was also the reason why, without ever questioning the right of Lebanese who are abroad to return to the country, the government had reservations about massive repatriation initially. For the management of this crisis, it had planned a two-step plan: firstly closing the land, air and sea borders to passengers for two weeks to put an end to the contamination from a ‘foreign source.’ And secondly, the two-week extension of general mobilization and that of strict containment measures to make it possible to limit the spread of the virus and to flatten the curve of the number of people affected by it. Although the plan initially seemed rigid, Lebanon’s Prime Minister has had to step back from his initial stance to prevent repatriation until April 12th due to political pressures – once more proving that Lebanon is not geared by a state, but rather geared by fragmentation of political will. At this point, as it has been proven time and time again, we can only hope the Lebanese returnees will care enough about those who never left to take on the necessary precautions and be honest. As the state believes it can unrealistically ‘contain’ the massive influx of people returning to their homes to be on lockdown with the rest of us all we have once more, is each other watching each other’s’ backs, and washing each other’s’ hands.. Jasmin Lilian Diab MENA Regional Focal Point on Migration, United Nations Major Group for Children and Youth

Garba Diallo Director of Crossing Borders

While the coronavirus epidemic is putting our lives in turmoil across the world and turning our societies unrecognizable overnight with limited mobility; empty streets, schools, and airports; lockdown of countries; restrictions on our social pursuits and freedoms and militant directives on social distancing in order to urgently diminish its spread, it might just also provide a necessary reset and (ironically) connect us closer together. Infusing Interconnectedness The coronavirus is affecting us across continents, borders, ethnicity, skin color, gender, and income levels – it does not discriminate or favorize, and social status or privilege will not set anyone free. We are not only equal in the risk to be affected, but we are also bound together in our interconnectedness, depending on the action and responsibility of each other. Additionally, wherever we look across the world right now, the coronavirus grounds are common – the interruptive avalanche on our socioeconomic lives are similar, the protective and preventive measurements taken are similar, and the fear, anxiety, overwhelm, and uncertainty we experience is similar – it brings us all in the same boat – we can relate to each other and find compassion for each other from our own present reality. Standing Together We are all in this together and we will only win if we stand and come together. The coronavirus is demanding us to pause and to reset our lives as we know them – and to stand tighter together, whether as a family, neighborhood, country or global community. What if the coronavirus is a call to reset our lives and come back to what truly matters to us? What if it calls on us to see ourselves, each other and our world with new eyes? What if it is a call on us to be, come and stand stronger and better together? What if it is a call on radical compassion for each other across the world, reminding us that in fact, we are equal in our common humanity? While the turmoil of our everyday lives is real, equal to the deep uncertainty and overwhelming fear we might be experiencing, take a moment to reflect upon what the coronavirus reset came to teach you. Reset our Compassion for Each Other “My humanity is bound up in yours, for we can only be human together”, Desmund Tutu What if the lesson the coronavirus is passing on to us is radical and actionable compassion? When seeing this epidemic with new eyes, we might start to witness the possibility in front of us for an emergency of more compassion for each other. At the heart of compassion is acceptance; the better we are at accepting the reality in front of us right now, the more compassionate we can become towards ourselves and others. This is true for the coronavirus times as well as beyond. Just imagine for a moment if these months of isolation, restricted movements and time in quarantine became our everyday lives, and now imagine that this “experience” in fact is what life looks like for millions of people around the world from slave camps in Libya, refugee camps in South Sudan, Lesbos, Bangladesh, DRC, Turkey, Syria, etc., indigenous people fighting for their survival (and ours) in the Amazonia, women being restricted in their movements across the world, across Latin America notably due to the risk of femicide and in Saudi Arabia due to the male guardianship system among other examples. In these times of complete reset globally, let’s recall that with or without the coronavirus we are equal and bound together in our common humanity and interconnectedness. Recognizing our shared humanity is a reflection of real compassion because it means that we are able to clearly see ourselves in each other. Helene Guldborg Life Coach and Crossing Borders board member

The CORONA Quarantine is not only limiting our mobility, bringing our everyday lives in turmoil and breaking down our social pursuits, but it might also expanding our imagination and compassion toward those millions of people whose daily lives in fact have been quarantine for decades, years, months for weeks by powerful people. Sadly, quarantining is an everyday reality The hundreds of thousands of refugees and migrants currently held in slave concentration camps in Libya, in swamps and mosquito infested camps in South Sudan, on islands on Lesbos in Greece, on the Mexico-US border where a pregnant woman fell from the Trump wall and died on the spot today, refugee camps in Bangladesh, in the DRC, in Turkey, Lebanon, Jordan, Syria, the jungles on the margins of rich cities in Europe and the indigenous people fighting for their survival (and ours) in Amazonia etc etc etc. Unlike the Coronavirus, the driving causes of those limitations are purely man-made out of greed, sometimes short sightedness or even unconsciousness and lack of compassion. Lack of understanding and respect for the fact that the wellbeing of people everywhere is inextricably interconnected to us – and our interconnectedness is inherent in the globalised world we have created. Thus, let’s turn the limitations the Coronavirus has imposed on us into opportunities – we can simply ask ourselves “how can we turn the situation we are in into an opportunity for something meaningful? How can we seize the extra time to reflect honestly and deeply on what the coronavisrus in fact is teaching us? What might it even teach us to let go of) Let’s seize the opportunity to reconnect with ourselves and those we love. Let’s take advantage of the online platforms to phone, email, chat with those we forgot or didn’t have time to reconnect with, because were too busy running around – to care for one another. Let’s also clear, clean and re-arrange our indoors, bookshelves, old CDs, clean, fold and give away the many clothes, the booths, the shoes, we know we will hardly have the time or the needs to use. Let’s clean our gardens (those who have the luxury), parks and other surrounding spaces to help it them be clean, healthy and beautiful. Let’s be creative in making and eating according to our needs to avoid hoarding food from the shops. Let’s go for a long and fresh walk and enjoy the opportunities while we consider and support those in need  in our families, neighbours, friends, networks and other fellow humans and other beings we share this planet with.  Let’s do some non-violent or non-competitive sports, like meditation, yoga, Thai-Chi and dances. Let’s read the books we did not have the chance to read and read again the books we read long time ago. Let’s listen to our favourite music while we open old photo albums and rejoice in and reflect upon the good old days when we were younger and our kids were babies, teens and parents were with us, younger and stronger Let’s recognise, appreciate and share the privileges we are blessed to have and enjoy. Let’s use our position of power and influence  to consider, talk about and do something to help relieve the pains of and sufferings of those who have been unfortunate to find themselves in the wrong places, at the wrong time with wrong people in power shaping the circumstances of their lives. Finally, also remember that limiting our often-unnecessary mobility is good for Mother Earth as it reduces the severity, frequency and size of our footprints on Her body and soul I stop here and walk the talk by going for a long walk and do some of this I wrote about above Stay calm, safe and smiling  Love and respect Garba