The main function of economy is to contribute to the blossoming of all the people by ensuring material well-being and dignity. It is the reason why we consider it necessary to question the contemporary capitalist system. Never has humanity disposed of so many resources and technical means for resolving the problems of survival and well being.
Over nearly 20 years, neo-liberalism has continued to score points, but now the wind is changing, and it is our responsibility to make this change as visible as possible and to make it the focal point of a counter-offensive. The counter-offensive must be developed on practical and concrete issues, and also on the larger field of social alternatives to the disaster of neo-conservative counter-reforms.
Humankind is in the ghastly grip of soulless forces, moneyocracies incorporated, and cannibalistic philosophies which validate satanic values and apotheosize social anathemas like violence, vulgarity and intoxicated hedonism. A new debate must begin on human rights-oriented economic policies where every person and his dignity matters.
The overall impact of globalization is to incorporate all the peoples of the world into one single world unit for production, consumption, trade and investment, information flow and culture. The processes of globalization is technological, economic, political, socio-cultural and religious — all linked together. It is the visible force and migration laws of the superpowers that keep the land-hungry people away from the empty spaces of the world which were occupied in the days of colonial expansion.
There are several objectives of the “Other Davos:” 1. To hear the voices protesting the structural injustices of the current economic system; 2. To raise awareness that we can plan the future differently, laying down networks, sharing information and expressing solidarity of action.
A critique of the model of society imposed on us, a model whose sole vision is of a merchant society, individualist and socially unjust and, above all, cynical. Some alternatives to some of the models for society are suggested.
There is as yet no power able to deal with the major structural changes that are required for justice in the world, so that all persons may have what they need for decent human existence, existence that the modern world has ample means to provide.
The author suggests the formulation of development paradigms which are alternatives to globalization.
Transcriptions of video recordings concerning the “Other Devos” made by Frank Millo and Victor Cohen-Hadria, during the meetings in Zurich and Davos, Switzerland, held on January 28-29, 1999, with statements and responses made to journalists during a press conference in Davos, January 30, 1999.
The origin of what can be defined as neo-liberalism, as distinct from strict classic liberalism of the past century, is examined. Some lessons can be learned for use by the left.
Profit for capital is guaranteed at the price of stagnation and growing inequality among the small minorities. This is a system that fatally engenders poverty, unemployment, and exclusion, often on a continental scale. Faced with these plans to pursue liberal globalisation, which does not concern the people at all, we must independently develop our own proposals for alternatives, based on social struggle which only the victims of the system can lead.
A discussion of the options given by neoliberalism and goals beyond: Values; Property; Democracy. The dangers of false deregulation and the degradation of democracy. A plea in favor of a globalization of the social struggles.
The proponents of globalization appear sometimes to invest the whole process of globalization with a quasi-religious status. They claim that resistance is futile.
The "free market" does not bring about a just economic equilibrium in a world of grave social, political and economic inequalities. Capitalistic selfishness of individuals and companies, raised to the level of a supreme principle of public policy, does not promote true liberation of humans from selfishness, hatred and delusion, but rather worsens the human condition almost everywhere.
Against the oppression and arrogance of the powerful, the outlines of a new world are being drawn. In this world, citizens and workers will decide on the distribution of wealth and the organization of work.
The International Economic Forum met every year for almost twenty years at Davos, Switzerland, to re-orient the world economy according to the interests of capital. They have expropriated life, and the right of the poor to basic living. Their priorities do not take account of the living conditions, needs, aspirations and capabilities of some 5 billion human beings, but are exclusively concerned with the interests of the social groups which own the property and control decision-making regarding the allocation of the planet’s resources.
The poor countries are poor not so much because they lack natural resources, but because their resources are being taken by others, often at very low prices. Since we are bombarded daily by the mass media with news and views on the economy and economic policies, it is necessary to be trained to demythologize the orthodoxies claimed by economists, academics, policy makers and media programmes,
The World Economic Forum met in Davos at the end of January and simultaneously some sixty people met in Zürich (from 27th to 31st January 1999), called together by a number of interested organizations. The result was a critique of the current world economic order along with proposed alternatives.
A consideration of various claims about ‘Asian values’ made in relation to the East Asian human rights debate. 1. A challenge to the claims for exception from important international human rights standards made in the name of “Asian values.” 2. The offering of a special version of liberal constitutionalism as a proper domestic venue for contemporary human rights and values discourse in East Asia.
There is a need for the social struggles to be globalized, for a reorganisation of the economic systems, for new ways of commercial interdependence and for monetary and financial interdependence.
Through the struggles they are engaged in, the expropriated people of the world are creating a definition of a new anthropology for global life in the 21st century. . It is imperative that we define a new generation of public patrimonial rights covering goods and services considered indispensable for survival and the fair and efficient functioning of society and the earth’s ecosystem.
Since it is based on solidarity, Christianity should advocate among those who have accumulated capital and resources, a sense of global responsibility for sharing and global transformation. From the context of poverty, this advocacy should respect religious plurality and human rights.
Although globalization has been characterized as a locomotive for productivity, opportunity, technological progress, and uniting the world, it ultimately causes increased impoverishment, social disparities and violations of human rights.
The financial markets have their own time-frame which is not that of the value-creation process and less still creation itself, with the slow-downs, or, worse, the interruptions in the returns process. It seems that the operators have no memory of past crises and do not even know, even through vague bookish memories, what happened in 1929 and in the 1930s and thus find themselves totally defenceless.
In the name of a transformation of the world depicted as a natural law, citizens and their representatives find their decision-making power contested. Such a humiliating proof of impotence encourages the growth of anti-democratic parties. It is urgent to block this process by creating new instruments of regulation and control, at the national, continental, and international levels.
What is needed is an alternative society based on gender justice, ecological sustainability and local-global democracy. Asian women should have the confidence to change their own daily lives and the world by supporting one another, and thus help bring about change.
Human rights are realized by struggle against the values and structures of oppression that dominate most of the world. The Bible from Genesis onwards emphasizes the obligations of humans, as responsible persons, to care for one’s neighbour as a child of God, and also to care for nature.
The all-powerful multilateral institutions are not concerned about the satisfaction of human and social needs. Keeping poor countries in extreme poverty and using the debt of the poor countries as a means of exerting blackmail is an out-an-out contravention of human rights.
It is imperative that we impose a tax on international financial transactions. We should urgently instigate an inquiry into the resources held abroad by the rich citizens of the Third World countries. Expropriated wealth should be returned to the people.
The author reflects on the 1948 UN Universal Declaration of Human Rights in relation to globalization: It is the visible force and migration laws of the superpowers that keep the land-hungry persons from the empty space of the world occupied in the days of colonial expansion. The present growth of capitalist globalization is the continuation of the economic and sociocultural order built up by the earlier Western military and colonial domination.
In the Church’s teachings and highest traditions we find a meaningful contribution to the emergence and foundation of a global community, namely, the dignity of the human, the unity and universality of the human family, and the common human responsibility for all of creation.
An analysis of the phenomenon of globalization and the raising of some issues that are pertinent in facing its challenges. A model is suggested of a Christian response, a liberative solidarity, that is rooted in the experience and spirituality of the poor and the message of the cross.
The teaching of the world religions is diametrically opposed to the values of capitalistic globalization. The development of science and technology can improve human life, but the capitalistic values that inspire the social relationships are disastrous.
The old paradigm of the world system built on nation-states to suit white peoples is inadequate to meet the challenges of today and tomorrow. Humanity must find peaceful and just means of adopting a new paradigm in which human beings are more important than the national frontiers. All these are far less costly, and far more profitable than space travel.
Strengthening and democratizing regional and international institutions is a realistic imperative. It is a condition for progress in international law and the indispensable regulation of economic, social and political relations at the global level, particularly in the fields of financial capital, taxation, migration, information and disarmament.
The present stage of globalization is a remnant of colonialism. It is more hegemonic and comprehensive in its approach and has succeeded in capturing not only resources and labor but also the public consciousness. With effective control over discourse, colonialism, known as globalization, assumes itself to be normative and desirable, and presents itself as the empirical embodiment of utopia.
This book is a Joint Intiative of the following organizations: ATTAC (Association for taxation of financial transactions for the benefit of citizens, originated in France) CCAMI (Co-ordination against the clones of the Multilateral Agreement on Investment, originated in France) WFA (World Forum for Alternatives, originated in Cairo) SAFRIN …
(ENTIRE BOOK) Globalization has created a crisis. The root of the problem is "world apartheid" promulgated by the Western superpowers (white European). Meanwhile, globalization has become a religion of "money-theism." To counter this, this the author calls for all the world religions to work together to realize a spirituality based on the core values of love and sharing.
(ENTIRE BOOK) A highlighting of globalization’s impact on human rights, assessing it in the light of ethical theological considerations and helping the churches to identify concerns that address the adverse impact of globalization and the search for alternatives.
We now have a name for the dominant reality of the post-cold-war epoch: globalization. Thomas Friedman rightly describes globalization as an all-embracing phenomenon shaped by global capitalism. He approaches the topic in a remarkably comprehensive fashion, offering an overview of six no longer separable dimensions: politics, culture, technology, finance, national security and ecology Friedman, a …
Communications and travel make people aware of the harm done to workers, women and children and to the environment — in rich countries as well as poor. This is a new phase in the consciousness raising of people throughout the world. Religions, led by persons of good-will and generosity as they endeavour to work together, can give meaning to the search for solidarity and the safeguarding of the environment.
The impact of globalization on the Third World is disasterous. The author hopes for an adequate response from the churches of the world.
In a world where the future of humanity is directed by the logic of unbridled capital based on its own priorities, which are in turn based on the principle of maximum profit in the short term, individuals and people are subjected to the demands of several large global players.
I appreciate this introduction. I am not always treated so kindly. And because it is directly related to the topic of our discussion today, I am going to read a recent statement about me published in The Christian Century, January 23. It is written by two leading Christian ethicists, one Protestant and one Catholic: Max …
(ENTIRE BOOK) "Davos" is the town in Switzerland where the International Economic Forum met annually for almost twenty years to rethink and re-orient the world economy according to the interests of capital. This book is a radical rejoinder to that effort. The authors believe that it is imperative to discover viable alternatives to the unilateral globalization which pretends to link and unite, but actually separates and imprisons. They urge us to construct a new form of globalization, joining forces to build alternatives based on human diversity and creativity.
This is an extended and revised version of a key presentation delivered at the 4th Parliament of the World’s Religions, 7-13 July 2004, Barcelona ( Programme: An Inter-faith Perspective on Globalisation for the Common Good, Sunday, July 11, 2004). An earlier version of this paper was presented as a keynote speech at” Iran and Globalisation …
INTRODUCTION The historic Millennial Summit of the United Nations held during the first week of September with the hundred and fifty-odd world leaders assembled at New York adopted a wide-ranging declaration on some of the most impending problems that the global community face today. The central challenge, the Summit deliberated, was in ensuring that …