Posts tagged with: Cultural geography

Here’s a key section from a speech given by Nelson Mandela in 1998 at the World Council of Churches:

At the end of a century that has taught that peace is the greatest weapon in development, we cannot afford to spare any effort to bring about a peaceful resolution of such conflicts.

Nor can we allow anything to detract from the urgent need to cooperate in order to ensure that our continent avoids the negative consequences of globalization and that it is able to exploit the opportunities of this important global advancement.

That means working together to ensure that the legacy of underdevelopment does not leave Africa on the margins of the world economy.

That means finding ways to deal with the world’s highest incidence of AIDS, to advance and entrench democracy, to root out corruption and greed, and to ensure respect for human rights.

It means together finding ways to increase the inward flow of investment, to widen market access, and to remove the burden of external debt which affects Africa more than any other region.

It means cooperating to reorient the institutions that regulate the international trade and investment system, so that world economic growth translates into the benefits of development.

It means finding ways of ensuring that the efforts of countries to put their economies on a sound basis in order to uplift their people are not set back by huge flows of finance as they move across the globe in search of quick profits.

The challenge facing today’s leaders is to find the ways in which the prodigious capacity of the contemporary world economy is used to decisively address the poverty that continues to afflict much of humanity.

As I outline in Ecumenical Babel, this kind of a platform for ecumenical engagement of the issues surrounding globalization would have been much more positive, constructive, and promising than the course that was pursued by the mainline ecumenical organizations. Mandela’s words here provide a much more balanced and nuanced assessment of globalization than is often found in ecumenical pronouncements, including the deliberations that ended up leading to the Accra Confession of 2006.

Ecumenical Babel: Confusing Economic Ideology and the Church's Social Witness

Ecumenical Babel: Confusing Economic Ideology and the Church's Social Witness

Arguing for the continuing importance of Christian ecumenism, Jordan J. Ballor seeks to correct the errors created by the imposition of economic ideology onto the social witness of ecumenical Christianity .
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Empty marketplaceIn his latest column, Ross Douthat contemplates what a world without work might look like:

Imagine, as 19th-century utopians often did, a society rich enough that fewer and fewer people need to work — a society where leisure becomes universally accessible, where part-time jobs replace the regimented workweek, and where living standards keep rising even though more people have left the work force altogether.

If such a utopia were possible, one might expect that it would be achieved first among the upper classes, and then gradually spread down the social ladder. First the wealthy would work shorter hours, then the middle class, and finally even high school dropouts would be able to sleep late and take four-day weekends and choose their own adventures.” — “to hunt in the morning,” as Karl Marx once prophesied, “fish in the afternoon, rear cattle in the evening, criticize after dinner …”

Yet a widespread decline in work is not just an imaginative possibility. As Douthat goes on to argue, such decline has become “a basic reality of 21st-century American life,“ but without following the typical Marxist trajectory. “Instead of spreading from the top down,” Douthat notes, “leisure time – wanted or unwanted – is expanding from the bottom up. Long hours are increasingly the province of the rich.” Despite our persistent longing for rest and relaxation, however, this trend is not viewed as a positive development for society, even for the folks at Mother Jones.

Further, as Charles Murray explains in his latest book, Coming Apart: The State of White America, 1960-2010, our attitudes about work have also begun shifting, again, disproportionally among the lower classes. Pointing to a General Social Survey study that asked participants what they prefer in a job, Murray points out that the leading preference across all income groups during the 1970s was a job that “gives a feeling of accomplishment.” Soon thereafter, beginning in the 1990s, this preference began to shift significantly among the lower classes, who began to put higher preference on jobs with “no danger of being fired” or where “working hours are short.” (more…)