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Privilege, Exceptionalism, Pathology, Power, and the Trumps
Photo: CNN
The Ongoing saga of America’s Moral and Spiritual Bankruptcy
Then...
Scene from the 1967 Detroit riot. (Keystone Pictures USA / Alamy Stock Photo), via SMITHSONIANMAG.COM
And Now…
Drawing by Steve Sac, Star Tribune
‘Half a century ago, a special commission assembled by President Lyndon Johnson was tasked to better understand the causes of racial unrest in the nation. The result was the landmark 176-page report, “The America of Racism." Better known as the “Kerner Report,” the massive undertaking—done by National Advisory Commission on Civil Disorders, headed by Otto Kerner, then-governor of Illinois—examined cultural and institutional racism in the United States, from segregated schools and neighborhoods to housing discrimination, cycles of poverty and lack of employment opportunities.’- Study Shows Little Change Since Kerner Commission Reported on Racism 50 Years Ago
And now, fifty years later, ‘if you look at the institutional racism, the implicit and explicit biases, the stereotypes, and the vicious cycle that continues to rob black males of freedom and opportunity, it seems just as true today.’
What A 1968 Report Tells Us About The Persistence Of Racial Inequality
Photo: YouTube
‘In summer of 1967, African Americans protested, marched, and rioted in cities across the country. The unrest convinced President Lyndon Johnson to set up the Kerner Commission, which spent about six months doing research, visiting slums, and holding hearings. In 1968, they published a provocative report that civil rights leader Jesse Jackson recently called "the last attempt to address honestly and seriously the structural inequalities that plague African Americans."
"Segregation and poverty have created in the racial ghetto a destructive environment totally unknown to most white Americans," the Kerner report said. "What white Americans have never fully understood — but what the Negro can never forget — is that white society is deeply implicated in the ghetto. White institutions created it, white institutions maintain it, and white society condones it."
Fifty years later, Americans are taking to the streets again, protesting systemic inequities that haven't gone away. How much has really changed?’...Continue to read
The 1960s report that told the USA it was racist
Photo: BBC
In the summer of 1967 more than 100 cities in America were caught up in riots. US Senator Fred Harris urged the President, Lyndon B Johnson, to investigate the causes.
He set up the Kerner Commission and appointed Fred Harris as one of 11 members to find out why America was burning. The final report shocked many Americans when it blamed white racism for creating and sustaining black ghettos.
Fred Harris spoke to Witness History about that summer.
See also: White Privileges and sense of Exceptionalism and Racism in America
Photo: PBS
The concept of there being "two Americas" is almost as old as the nation itself. From the outset there were the landowners, the ruling class - the "haves". And then there were the have-nots. That divide has been economic but also racial, with minorities claiming a disproportionately small share of the nation's substantial wealth.
And yet, a 2013 Pew Research Center study showed that half of white Americans surveyed do not feel that African Americans are treated less fairly by the police, employers, doctors and others. Only 13% of blacks felt the same way. Amid the current backdrop of the Black Lives Matter movement and increasing wealth disparity, Clive Myrie from the BBC's This Week's World delves into what white Americans understand - or don't - about race.
Watch the video: Inside the mind of white America - BBC News
See more: Trump’s racism and American exceptionalism
The belief that America is exceptional is based on the old colonial misconception that power bestows moral superiority.
Read more:
‘Over the last two centuries, prominent Americans have described the United States as an "empire of liberty," a "shining city on a hill," the "last best hope of Earth," the "leader of the free world," and the "indispensable nation." These enduring tropes explain why all presidential candidates feel compelled to offer ritualistic paeans to America’s greatness... Most statements of "American exceptionalism" presume that America’s values, political system, and history are unique and worthy of universal admiration. They also imply that the United States is both destined and entitled to play a distinct and positive role on the world stage…’
The Myth of the ‘Promised’ Land
Mr. Trump, this is not the way to make America great again!
The American Emperor Has No Clothes
‘I have a Dream’, 57 Years On and Why We Must Carry on Imagining the Dream
And finally, this is not the way to make America Great
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The Coronavirus outbreak brings up broad moral and spiritual questions
In an era of neoliberal ideology of individualism and selfishness, COVID-19 has made us realise how badly we depend on real life social interaction, within our communities, and with family, friends and fellow citizens, sharing love, beauty, joy and laughter,
things that our current monetised global leaders, as it seems, have never heard of!
Photo:Foreign Policy
The undeniable collapse of integrity, honesty, trust, kindness and decency- by and large- in our public and private life has fueled racial hatred, intolerance, anger, anxiety and contempt.
In the face of the global pandemic catastrophe where is our leaders’ moral and spiritual compass?
Even a cursory look at trends in human behavior will instantly reveal that kindness, compassion, sympathy, empathy and good are on the decline all over the world, while greed, selfishness, narcissism, corruption, and cruelty are on the rise.
This, therefore, brings me to the following pertinent questions:
What in the world has happened to the moral and spiritual compass? Where has the Common Good gone?
The Time is Now to Speak Truth to Power
‘Our last and only hope is prophetic fightback – a moral and spiritual awakening that puts a premium on courageous truth telling and exemplary action by individuals and communities.’- Cornel West
Photo: The Elephant
It is no exaggeration to say that millions of people around the world are disheartened as they watched Trump and Biden descend into bitter dualistic debate, deteriorating into an ugly display of contempt, and the world’s leaders everywhere struggle with the immense task of holding their countries together, navigating their path through the global impact of the coronavirus pandemic.
As these and other events unfold on the global stage, where and when our political culture is becoming more and more polarized, the question of moral and spiritual leadership remains uppermost in our minds. What qualities do we need to galvanise others for the common good? How do we hold conflicting narratives without conflict? And where are our role models?
May I dare, with total humility, suggest that one source of inspiration for us, can be our own GCGI itself, where over
the last many years we have connected our intellect with our humanity and moral compass.
We have recognised that our socio-economic problems are closely linked to our spiritual problems and vice versa. Moreover, socio-economic justice, peace and harmony will come about only when the essential connection between the spiritual and practical aspects of life is valued. Necessary for this journey is to discover, promote and live for the common good. The principle of the common good reminds us that we are all really responsible for each other – we are our brothers' and sisters' keepers – and must work for social conditions which ensure that every person and every group in society is able to meet their needs and realize their potential. It follows that every group in society must take into account the rights and aspirations of other groups, and the well-being of the whole human family.
One of the greatest challenges of our time is to apply the ideas of the global common good to practical problems and forge common solutions. Translating the contentions of philosophers, spiritual and religious scholars and leaders into agreement between policymakers and nations is the task of statesmen and citizens, a challenge to which Globalisation for the Common Good Initiative (GCGI) adheres. The purpose is not simply talking about the common good, or simply to have a dialogue, but the purpose is to take action, to make the common good and dialogue work for all of us, benefiting us all.
In short, what the GCGI seeks to offer - through its scholarly and research programme, as well as its outreach and dialogue projects - is a vision that positions the quest for economic and social justice, peace and ecological sustainability within the framework of a spiritual consciousness and a practice of open-heartedness, generosity and caring for others. All are thus encouraged by this vision and consciousness to serve the common good.
Furthermore, as our world becomes increasingly polarised,selfish and self-centred, we also cannot overestimate the profound need for leadership which can stretch beyond the opposites of self and others to recognise the common humanity behind different identities, life experiences, abilities, opportunities, cultures and civilisations.
I recall how passionately, as an ambassador for the common good, I have spoken about these and other similar issues at international conferences in many different parts of the world:
Kamran Mofid Speaking for the Common Good
The 3rd Annual International Conference on An Interfaith Perspective on Globalisation for the Common Good
The Middle East and Globalisation for the Common Good, 26-31 March 2004, Dubai
“A Businessman and an Economist in Dialogue for the Common Good”
……
Globalisation for the Common Good
Invited seminar convened by
The Revd Canon Vincent Strudwick
Chamberlain and Fellow Emeritus,
Kellogg College,
Emeritus member of the Theology Faculty,
University of Oxford
(Mawby Pavilion, Rewley House, June 5th 2008)
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Globalisation and Education for the Common Good: A Path to Sustainability, Well-being and Happiness
Dalhousie School of Business, Dalhousie University, Canada Public Lecture Presented at School of Business Administration
Dalhousie University Wednesday 3 November 2010
Globalisation and Education for the Common Good
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Overcoming Greed, Dishonesty and Delusion: Reclaiming the Moral and Spiritual Roots of Economics
A paper presented at
AN INTERFAITH DAY IN LONDON
Into the Heart of the World
Sponsored by
International Association for Religious Freedom; with World Congress of Faiths & Religions for Peace
Hosted at
London Central Mosque & The Islamic Cultural Centre 7 December 2011
Theology, Philosophy, Ethics, Spirituality and Economics: A Call to Dialogue
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Awakened World 2012: Engaged Spirituality for the 21st Century
Rome- Florence, Italy
October 13-21, 2012
Pursuing Common Values: A Call to Recover our Moral and Spiritual Imagination, Transforming Society
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“Rethinking the Global Economic Order”
Beyond the Wasteland: Seven Common Good Steps to Build a Compassionate World
Antalya Forum, 29 November-2 December 2012
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Center for Global Dialogue and Cooperation, Vienna, Austria
The 3rd CGDC Annual Meeting "Dialogue and Cooperation for Change"
3-4 December 2013, Palais Liechtenstein, Vienna
A Call to Recover our Moral and Spiritual Compass: 3rd CGDC Annual Meeting-Vienna
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"The Value of Values to Build a World for the Common Good"
World Congress of Faiths, Annual General Meeting
London School of Economics, University of London
The Alumni Theatre, New AcademicBuilding (NAB)
Wednesday 20 May 2015
Economics, Globalisation and the Common Good
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Global Ethics Forum
A Project of
Globethics.net
Responsible Leadership in Action
The Value of Values
25-27 June 2015, Geneva, Switzerland
Responsible Leadership in Action, Geneva, June 2015
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"Values to Make the World Great Again”
Oxford Theology Society, Keble College-University of Oxford, 8 March 2017
Oxford Theology Society Lecture: Values to Make the World Great Again
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Cortona Week in Todi, 22-29 June 2019– Being Human in a Technological World
The Recovery of Wisdom: in this Age of Virtual Reality and Faking, what can I teach my Students?
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...And here are also literally 100s and 100s of articles, blogs and postings too, which shed light on our work on the common good, moral and spiritual compass and much more. Interested readers can access them below:
And there you have it!
Thus, perhaps, when it comes to a moral and spiritual leadership for the common good, may I dare with total humility, suggest that one source of inspiration for us can be our GCGI itself, where over the last many years we have connected our intellect with our humanity and moral compass.
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Toward social transformation, justice, fairness, sustainability,
true democracy, peace, health and wellbeing.
Photo:degrowth.org
From COVID-19 pandemic toward sustainability and degrowth
‘The pandemic has lain bare the fragility of existing economic systems. Wealthy nations have more than enough resources to cover public health and basic needs during a crisis, and could weather declines in non-essential parts of the economy by reallocating work and resources to essential ones. Yet the way current economic systems are organized around constant circulation, any decline in market activity threatens systemic collapse, provoking generalized unemployment and impoverishment.
It doesn’t have to be this way. To be more resilient to crises – pandemic, climatic, financial, or political – we need to build systems capable of scaling back production in ways that do not cause loss of livelihood or life. We make the case for degrowth.’...The case for degrowth in a time of pandemic
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The Case for Degrowth
‘The relentless pursuit of economic growth is the defining characteristic of contemporary societies. Yet it benefits few and demands monstrous social and ecological sacrifice. Is there a viable alternative? How can we halt the endless quest to grow global production and consumption and instead secure socio-ecological conditions that support lives worth living for all?
In this compelling book, leading experts Giorgos Kallis, Susan Paulson, Giacomo D’Alisa and Federico Demaria make the case for degrowth - living well with less, by living differently, prioritizing wellbeing, equity and sustainability. Drawing on emerging initiatives and enduring traditions around the world, they advance a radical degrowth vision and outline policies to shape work and care, income and investment that avoid exploitative and unsustainable practices. Degrowth, they argue, can be achieved through transformative strategies that allow societies to slow down by design, not disaster.’- BLACKWELL’S
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N.B. Some introductory context is required for the reader to make sense of Kallis et al.’s important new book (The Case for Degrowth), and other articles which are noted below.
As many observers with an eye on truth and transparency have noted, It is now widely accepted that we have entered a period of climate and ecological “emergency” leading to the existential possibility of “ecocide”. Complacency and delay to address and deal with these life-threatening matters have been endemic, whilst it is also recognised that fundamental change is required in order to avert disaster.
In the last couple of decades the GCGI has been at the forefront of the struggle to highlight and explain the madness of growth to nowhere, as well as providing some possible alternatives.
Please see below for a few examples from our archives:
Photo:bing.com
The madness of the never ending economic growth
We have to look beyond the madness: we should invest in everyday services to create a society run for collective good
The Growth Delusion and Confusion, The GDP Measurement: lies, damned lies and statistics
The Fallacy of Economic Growth: In Praise of Robert F. Kennedy
The Fallacy of Economic Growth: In Praise of Herman Daly
The Fallacy of Economic Growth: In Praise of Vandana Shiva
...And for a more comprehensive reading see:
Economic Growth: The Index of Misery
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A reduction of economic activity is necessary and just – and can lead to human flourishing.
Photo:OpenDemocracy
‘To sustain the natural basis of our life, we must slow down. We have to reduce the amount of extraction, pollution, and waste throughout our economy. This implies less production, less consumption, and probably also less work.
The responsibility to do so must lie mainly on the rich, who currently enjoy a disproportionate share of our resources. But we should also do things differently, as much of today's economic activity is of little benefit to human wellbeing. Imagine what could be if we organized democratically to produce what we actually need, distributed those resources fairly, and shared them in common. This, in a nutshell, is the vision of degrowth: a good life for all within planetary boundaries. And while this might seem utopian, there are already concrete policy ideas to start such a transformation’...Why degrowth is the only responsible way forward
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A Reflection on Growth, Prosperity and Wellbeing
Photo:The New Yorker
‘In 1930, the English economist John Maynard Keynes took a break from writing about the problems of the interwar economy and indulged in a bit of futurology. In an essay entitled “Economic Possibilities for Our Grandchildren,” he speculated that by the year 2030 capital investment and technological progress would have raised living standards as much as eightfold, creating a society so rich that people would work as little as fifteen hours a week, devoting the rest of their time to leisure and other “non-economic purposes.” As striving for greater affluence faded, he predicted, “the love of money as a possession . . . will be recognized for what it is, a somewhat disgusting morbidity.”
This transformation hasn’t taken place yet, and most economic policy makers remain committed to maximizing the rate of economic growth. But Keynes’s predictions weren’t entirely off base. After a century in which G.D.P. per person has gone up more than sixfold in the United States, a vigorous debate has arisen about the feasibility and wisdom of creating and consuming ever more stuff, year after year. On the left, increasing alarm about climate change and other environmental threats has given birth to the “degrowth” movement, which calls on advanced countries to embrace zero or even negative G.D.P. growth. “The faster we produce and consume goods, the more we damage the environment,” Giorgos Kallis, an ecological economist at the Autonomous University of Barcelona, writes in his manifesto, “Degrowth.” “There is no way to both have your cake and eat it, here. If humanity is not to destroy the planet’s life support systems, the global economy should slow down.” In “Growth: From Microorganisms to Megacities,” Vaclav Smil, a Czech-Canadian environmental scientist, complains that economists haven’t grasped “the synergistic functioning of civilization and the biosphere,” yet they “maintain a monopoly on supplying their physically impossible narratives of continuing growth that guide decisions made by national governments and companies.”
Once confined to the margins, the ecological critique of economic growth has gained widespread attention. At a United Nations climate-change summit in September, the teen-age Swedish environmental activist Greta Thunberg declared, “We are in the beginning of a mass extinction, and all you can talk about is money and fairy tales of eternal economic growth. How dare you!” The degrowth movement has its own academic journals and conferences. Some of its adherents favor dismantling the entirety of global capitalism, not just the fossil-fuel industry. Others envisage “post-growth capitalism,” in which production for profit would continue, but the economy would be reorganized along very different lines. In the influential book “Prosperity Without Growth: Foundations for the Economy of Tomorrow,” Tim Jackson, a professor of sustainable development at the University of Surrey, in England, calls on Western countries to shift their economies from mass-market production to local services—such as nursing, teaching, and handicrafts—that could be less resource-intensive. Jackson doesn’t underestimate the scale of the changes, in social values as well as in production patterns, that such a transformation would entail, but he sounds an optimistic note: “People can flourish without endlessly accumulating more stuff. Another world is possible.”
Even within mainstream economics, the growth orthodoxy is being challenged, and not merely because of a heightened awareness of environmental perils. In “Good Economics for Hard Times,” two winners of the 2019 Nobel Prize in Economics, Abhijit Banerjee and Esther Duflo, point out that a larger G.D.P. doesn’t necessarily mean a rise in human well-being—especially if it isn’t distributed equitably—and the pursuit of it can sometimes be counterproductive. “Nothing in either our theory or the data proves the highest G.D.P. per capita is generally desirable,” Banerjee and Duflo, a husband-and-wife team who teach at M.I.T., write.’...Can We Have Prosperity Without Growth?
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Time to get off the economic growth train?
‘The end of growth will come one day, perhaps very soon, whether we’re ready or not. If we plan for and manage it, we could well wind up with greater well-being.’-Richard Heinberg
Photo:Ensia
What does genuine economic progress look like? The orthodox answer is that a bigger economy is always better, but this idea is increasingly strained by the knowledge that, on a finite planet, the economy can’t grow forever.
This much we know. But, the pertinent question is: How Can We Get There? What are the alternatives to the madness of growth and growth to nowhere?
To my mind, survival will mean an urgent transformation of the ways we think, organise, produce and consume. That means a society that knows when to slow down and stop its relentless expansion of production and consumption, a society that knows the difference between plunder and endless extraction of natural resources or being their custodians.
And then, in place of economic growth it would value sufficiency, fairness and justice: enough, but not too much, for everyone.
All in all, this is my answer: My Ten Steps to a Better Life in a ‘Degrowth’ Economy
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