Citation: Ogunrin O, Woolfall K, Gabbay M, Frith L (2018) Correction: Relative solidarity: Conceptualising communal participation in genomic research among potential research participants in a developing Sub-Saharan African setting. PLoS ONE 13(6): e0199514.
Solidarity Sub Download
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The single most important priority of the global community is to stop the COVID-19 pandemic in its tracks; to halt its rapid transmission and reverse the trend of consequential global distress. We know that this goal is only achievable when everyone,everywhere can access the health technologies they need for COVID-19 detection, prevention, treatment and response. Now more than ever, international cooperation and solidarity are vital to restoring global health security, now and for the future.Toward this aim, we call to action key stakeholders and the global community to voluntarily pool knowledge, intellectual property and data necessary for COVID-19. Shared knowledge, intellectual property and data will leverage our collective effortsto advance scientific discovery, technology development and broad sharing of the benefits of scientific advancement and its applications based on the right to health.
To tackle this disconnect between development and perceived security, the report calls for greater solidarity across borders and a new approach to development; one that allows people to live free from want, fear, anxiety and indignity.
What forms the basis of solidarity and how it is implemented vary between societies. In global south societies it may be mainly based on kinship and shared values while global north societies accumulate various theories as to what contributes to a sense of solidarity, or rather, social cohesion.[1] Unlike collectivism, solidarism does not reject individuals and sees individuals as the basis of society.[5]
Solidarity is also one of six principles of the Charter of Fundamental Rights of the European Union[6] and December 20 of each year is International Human Solidarity Day recognized as an international observance. Concepts of solidarity are mentioned in the Universal Declaration on Bioethics and Human Rights,[7] but not defined clearly.[8] As biotechnology and biomedical enhancement research and production increase, the need for distinct definition of solidarity within healthcare system frameworks is important. However, solidarity is not mentioned in the European Convention on Human Rights nor in the United Nations' Universal Declaration of Human Rights and has hence lesser legal meaning when compared to basic rights.
Although individuals perform different tasks and often have different values and interest, the order and very solidarity of society depends on their reliance on each other to perform their specified tasks. "Organic" here is referring to the interdependence of the component parts, and thus social solidarity is maintained in more complex societies through the interdependence of its component parts (e.g., farmers produce the food to feed the factory workers who produce the tractors that allow the farmer to produce the food).
Solidarity is a re-emerging concept in contemporary philosophy within various sub-fields of law, ethics, and political philosophy.[13] Early ancient philosophers such as Socrates and Aristotle discuss solidarity as a virtue ethics framework because in order to live a good life one must perform actions and behave in a way that is in solidarity with the community.
One notable approach in bioethics is to identify solidarity primarily as a three-tiered practice enacted at the interpersonal, communal, and contractual and legal levels.[14] This approach is driven by the quest to differentiate between the diverse applications of the concept and to clarify its meaning, both historically and in terms of its potential as a fruitful concept for contemporary moral, social and political issues.[15] The modern practice of bioethics is significantly influenced by Immanuel Kant's concept of the Categorical Imperative. Pastor and philosopher Fritz Jahr's article "Bio-Ethics: A Review of the Ethical Relationships of Humans to Animals and Plants" refines Kant's original Categorical Imperative discourse[16] by including the notion of the Bioethical Imperative.[17]
Biomedical technology has also further introduced solidarity as the pivotal concept in bioethics. Scholars, such as Ori Levi,[18] bring to attention the negative implications of biomedical enhancements. Another scholar, Dr. Meulen ter Ruud, discusses the application of solidarity within healthcare systems.[19]
as it arises in the relationships not only between conscious human being, but also with plants and other animal species. Jahr fully believes that in order to truly practice bioethics, one must be in solidarity with all forms of life.[21] If one only decides to be in solidarity in humans, then one should not behave virtuously in any manner.[17]
No one can remain insensitive to the inequalities that persist in the world ... the Brazilian people, particularly the humblest among you, can offer the world a valuable lesson in solidarity, a word that is too often forgotten or silenced because it is uncomfortable ... I would like to make an appeal to those in possession of greater resources, to public authorities and to all people of good will who are working for social justice: never tire of working for a more just world, marked by greater solidarity[22]
From the very beginning of the crisis, UNOWAS, through the Special Representative of the Secretary general for West Africa and the Sahel (SRSG), Mohamed Ibn Chambas, has maintained and increased exchanges with countries and partners in the sub-region, including those of the United Nations system and civil society organizations, in order to renew its commitment and solidarity in these difficult times, and to demonstrate its determination to pursue its mission of conflict prevention and peacebuilding.
In addition, UNOWAS continues to build an ever-closer regional partnership with ECOWAS, a traditional partner. Illustrated in a joint Op-ed in which the two heads of ECOWAS and UNOWAS, Jean Claude Kassi Brou and Mohamed Ibn Chambas, stressed the importance of the strength of regional unity against the pandemic, and recalled the need to respect human rights. This partnership also manifested itself in a recent message from the Special Representative on the occasion of the 45th anniversary of the founding of ECOWAS, whose celebration under the theme: 45 years of solidarity in the service of the peoples of West Africa, fully echoed the message continuously carried by UNOWAS in this crisis that we are experiencing.
Redoubling efforts to strengthen solidarity and coordinated response to the COVID-19 pandemic, which has increased poverty, unemployment, food insecurity, lack or absence of access to water, health and education services, The SRSG also undertook meetings at the international level during which he discussed with the Special Envoys and Representatives for the Sahel of the European Union and various countries, the socio-economic impact of the pandemic and the means to be implemented to support the efforts of the countries of the sub-region.
Other important meetings with officials from various governments and political actors contributed to strengthening UNOWAS and United Nations solidarity with the authorities and peoples of the sub region. Indeed, this unprecedented situation has not prevented UNOWAS from continuing its work and intensifying its efforts to assure its partners of the continuity of its commitments.
Applicants must use the LIFE 2016 application packages (in English only) for the preparation of their proposals. Each application package contains full and detailed explanations with regard to eligibility, procedures, co-financing rates and all other relevant details. These can be downloaded below. 2ff7e9595c
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