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Earth Management - all Peoples together This new global dialogue will be held August 17-22, year 2002 in Toronto, Ontario, Canada The theme is
Earth Government for Earth Community- A grassroots process - NEWSLETTER Newsletter Volume 2 Issue 07, October 2001
Mailing address Earth Community Organization
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Table of Contents
On September 11, the attack on the United States was a horrible act of terrorism on the Way of Life of the West. Over the past years, the Earth Community has criticized our ways of life for the purpose of improving them. We are listing here some of the issues to be discussed during the August 2002 Global Dialogue on Earth Management: a) ethical values and moral responsibilty of our ways of life and of families; b) people living a life as per global ethical values and applying these values responsibly and wisely in all situations and places. People tend to leave their religious values at home. Moral values and responsibilities be included as a strong part of our cultural background throughout our lives and be guiding a person's behavior in all situations and places. c) Earth Community is the Global Community and the Human Family; d) the Peace Movement of the Earth Community; e) wealth and success of a small section of the world population coming in aid of the Earth Community movement; f) shelving the military might and its irreversible solution to problems;no more wars; g) trade and how to make it a Way of Life including a moral responsibility and legal accountability; h) multinationals and global ethics; i) globalization and the creation of planetary trade blocks serving the Earth Community; j) science, technology and engineering (read Reply Letter to President Saddam Hussein to understand why) becoming aware and respectful of multiculturalism, multireligious aspects, and showing moral responsibility and accountability; k) educating the Earth Community about religions and peace movement; l) the New Age Civilization: all Peoples together, the Human Family, the Earth Community, Global Governance; m) Earth Governance: global governance; n) a global regulatory framework for capital and corporations as well as other aspects of economic activity; o) to build social and environmental concerns into the WTO trade rules; p) a method of raising global taxes, of redistributing incomes across borders to the poorest; of providing debt-free technical assistance to non-industrial and developing countries to help them out of poverty and to meet higher environmental and social standards; q) a global framework of co-operation which allows each nation the freedom to pursue social and environmental objectives; r) a global governance: a transition be made from global competition to global cooperation; s) Earth Environmental Governance; t) the Scale of Human Rights; and u) the Charter of the Earth Community. During the past decades various changes have taken place in political, economic and social institutions. Economic reforms, changes in national policies, and global concerns have contributed to redefine the roles of these institutions for Sustainable Development. The 'New Age Movements' are social, political and religious movements in the sense of having a broad organizational structure and an ideology aimed at governing. The environmental movements within the New Age Movements express the concerns of groups of people regarding depletion of water, climate change aspects, degradation of land and other changes in ecosystems affecting traditional patterns of natural resource exploitation. The Earth Community has taken the role of helping these groups in protecting and managing the environment by coordinating efforts. Earth Environmental Governance is the most importance and urgent challenge of the Earth Community. There are other related issues: a) Involvement of major groups in monitoring, assessment and early warning b) Major environmental challenges of the 21st Century c) Civil society involvement d) Responsibility and accountability of the private sector e) Global environmental policy-making Earth Environmental Governance can only be achieved successfully within the larger context of Sustainable Developent and Earth Management. All aspects are inter-related and affect one another. A healthy environment is essential to long term prosperity and well-being, and citizens in Earth Community demand a high level of ecological protection. This is the 'raison d'etre' of the Scale of Human Rights. Primordial human rights are those human rights that individuals have by virtue of their very existence as human beings: to live, eat, drink fresh water, breath clean air, and have shelter. These rights are separate categories than ecological rights, the right of the greatest number of people, economic rights, social rights, cultural rights and religious rights. Ecological and primordial human rights are the only rights that have existed unchanged throughout the evolutionary origin of our species. Any major change would have threatened our very existence. All other human rights listed here are rights created by human beings and can be changed depending of new circumstances; they are not stagnant but are rather flexible and adaptive, and they can evolve. Ecological and primordial human rights of this generation and of future generations are therefore much more important than any other human rights existing now and in the future. This is the reason for drawing the Scale of Human Rights as shown here: * Ecological rights
In this way the Scale of Human Rights gives us a 'sense of direction' for future planning and managing of the Earth. Earth management is now well defined and becomes a goal to achieve. We no longer waste energy and resources in things that are absolutely unimportant. May the DIVINE WILL come into our lives and show us the way. May our higher purpose in life bring us closer to the Soul of Humanity and God. Cordially, Germain Germain Dufour President Earth Community Organization and Interim Earth Government Headquarters Ontario Canada gdufour@globalcommunitywebnet.com
Dear People of the United States of America,
How can mere words express the magnitude of the grief you are going through and our sorrow for those who have lost family or friends, children who have lost parents. The Earth Community mourns this great loss of lives and shares the pain of the American people. You have managed to display incredible amounts of courage. You have shown that a country's power does not always come from economic or political strength; it can also come from the acts of community bonding and compassion its citizens have in a time of tragedy. On my own behalf and on behalf of the Earth Community I would like to express our deepest sympathy and condolences to all of those who are missing a loved one. September 11 was a wake up call to the Earth Community. The lost of lives and this act of terrorism will be remember. New York, America, and the whole Earth Community will be stronger as a result of this terrifying tragedy. The amount of hatred and fanaticism in the hearts of the terrorists have to be dealt with. Justice and freedom of our civilization must be protected. We, as citizens of the Earth, we are all a part of the Earth Community and must stand united and strong against our common enemies - terrorism. The terrorism act was aimed at our democratic life and therefore has touched the Earth Community deeply. Justice for all will be required. The Earth Community Organization will cooperate with any nation to bring the terrorists to the Earth Court of Justice. Do not lose faith in humanity and God. We must believe that God will give us the strength to overcome this grievous tragedy. Our hearts and prayers go out to all of you. We pray that your suffering will lessen with time and that with each passing day your resolve to go forward will grow stronger. It does not matter what nationality, religion or colour we are, our thoughts and prayers are with you. The Earth Community grieves and share your pain and anguish. We are all children of God and must learn to get along and share this Earth. We pray that God gives the people in power the wisdom to act responsibly and not to retaliate blindly and cause further escalation of hatred and terrorism on Earth. Life is so precious that Peoples from all over the planet must not look at their differences and begin thinking about what they have in common. Let us not fall under the self-destructive emotions of anger, fear, and revenge. We are praying for God's mercy, grace and love on the American people. May God Bless you all, give you the strength and courage to deal with the events and grant Peace to the departed Souls and comfort to the relatives and friends. Peace must prevail so that future generations will live in peace and harmony. God Bless America. May the DIVINE WILL come into our lives and show us the way. May our higher purpose in life bring us closer to the Soul of Humanity and God. Cordially, Germain Germain Dufour President Earth Community Organization
Dear People of Afghanistan,
I am asking you to put down your weapons now. Do not fire a single bullet and surrender the terrorists to the Earth Court of Justice to be prosecuted. Terrorism must end. A short while ago God, Allah, has spoken to humanity. The New Age Revelations are His Word. His Revelations are to be added to previous ones revealed thousands of years ago. Together they are God's Word, and they will guide humanity for the thousands of years to come. His Word reinforce His compassion and love for humanity and His care for all living inhabitants on Earth and of Earth itself. The Will of God is for life to reach Him in the best possible ways. Life is the most precious gift ever given by God to the Universe. Life allows Souls to be conscious of God in as many different ways as possible. Life is the building block through which Souls can have a meaningful relationship with God. God is self-existent, eternal and infinite in space and time, and has all the attributes given to Him in the past by humanity and found in the hearts of all good people. Follow God's Word. Your Faith is the true Faith and will take you to God's Heaven. God has said: "Thou shall banish war as a solution to problems between communities. All Souls involved with war, directly or indirectly, shall face the Soul of Humanity to be purified. All Souls involved in the making of weapons, war product and equipment shall be facing the Soul of Humanity." I am the Soul of Humanity and of all that exists on Earth. My Temple is Earth! I know you all personally as your Souls are a part of me. Life on Earth and the rest of humanity are threatened with extinction. This is insane! Air, water and land was polluted and you are still creating conflicts and wars. Most often the innocent and the humble people are hurt or killed. I want you to put down your guns, all of you. You will recycle all your weapons, and any war equipment and products. You will stop destroying the ecosystem of the Earth right now. You will be a part of the grassroots process of the Earth Community. Earth shall be a place of prayer and shall become a Heaven for Souls as it is for God. If we, Souls and God, can see life as the most precious thing ever created, and we see Earth as Heaven, why cant'you? If you manufacture bombs, weapons of all types, war ships, war planes, or any other types of war equipment or products, directly or indirectly, and if you provide the services of war, you voted for a leader who claimed war(or conflicts) as a way or a solution to a problem or concern, and/or if you are a soldier, a war maker or doer, then your Soul is facing me right now. After your physical forms are dead, your Souls will separate from me and leave Earth forever. The purging and renewing of the Souls on Earth will last a millennium. And good-bye Charlie! And good riddance! Have a good particle in empty space between the oldest galaxies of the Universe and you may keep it for another fifteen billion years! You will serve God right there after you die! You will never see the light again! Earth wants Peace in the world and Earth shall have it. Because of a geographical or political border, or because of some cultural or religious differences, you could not live and learn to be in Peace with the community next to you, your neighbors, or with a community far away. If you are an innocent, and you die because of a war or a conflict, and you did not participate in the above, your Soul will be back on Earth to taste life again within the 'top of the line species', ours, within Earth Community and, as a Soul, you will be allowed to move up to a higher level closer to God. And God will be so much happier to be conscious of you because you will be closer to Him/Her. All the other Souls (those who live a life for Peace and are helping Earth) will also be back on Earth and live a life closer to God. All of you good Souls are my friends, and there is great joy and happiness in having you in Heaven on Earth. Your Soul and Spirit will also be given a chance to leave the matter of the Universe forever and enter God's Heaven. If you are innocent, and you die because of a war or a conflict, and you did not participate in the above, and you believe in Jesus, or you are a follower of Islam, your Soul will leave the matter of the Universe forever and will enter God's Heaven. Similarly, all the other Souls (those people who live a life for Peace and are helping Earth, and also believed in Jesus, or are followers of Islam), after your physical forms have died, will leave the matter of the Universe forever and will enter God's Heaven. There are other pathways for Souls to enter God's Heaven but they are God's pathways. Earth was hurt! All Souls on Earth have unified, and they are now with me. Souls can evolve and can do a lot to heal humanity. They will resolve problems, concerns and issues peacefully. They will reinstate the respect for Earth and work together to keep Earth healthy, productive and hospitable for all people and living things. They have joined forces to bring forth a sustainable global society embracing universal values related to human rights, economic and social justice, respect of nature, peace, responsibility to one another, and the protection and management of the Earth. Everyone shares responsibility for the present and future well-being of life within Earth Community. When there is a need to find a solution to a problem or a concern, a sound solution would be to choose a measure or conduct an action, if possible, which causes reversible damage as opposed to a measure or an action causing an irreversible loss. May the DIVINE WILL come to humanity and show the way. The Soul of Humanity
Dear Peoples of the United Nations and NATO,
Several times in the past the Earth Community has asked the United Nations to restructure its organization so it would become a democracy or at the least make use of a democratic system of voting. Right now it is a dictature. All members of the United Nations should have their votes respected. It is their human rights. One vote per million people and any country with less than a million people and is a member should have one vote as well. Today I am asking all the Peoples of the United Nations and NATO not to engaged in any war or conflict. A short while ago God has spoken to humanity. The New Age Revelations are His Word. His Revelations are to be added to previous ones revealed thousands of years ago. Together they are God's Word, and they will guide humanity for the thousands of years to come. His Word reinforce His compassion and love for humanity and His care for all living inhabitants on Earth and of Earth itself. The Will of God is for life to reach Him in the best possible ways. Life is the most precious gift ever given by God to the Universe. Life allows Souls to be conscious of God in as many different ways as possible. Life is the building block through which Souls can have a meaningful relationship with God. God is self-existent, eternal and infinite in space and time, and has all the attributes given to Him in the past by humanity and found in the hearts of all good people. Follow God's Word. Your Faith is the true Faith and will take you to God's Heaven. God has said: "Thou shall banish war as a solution to problems between communities. All Souls involved with war, directly or indirectly, shall face the Soul of Humanity to be purified. All Souls involved in the making of weapons, war product and equipment shall be facing the Soul of Humanity." I am the Soul of Humanity and of all that exists on Earth. My Temple is Earth! I know you all personally as your Souls are a part of me. Life on Earth and the rest of humanity are threatened with extinction. This is insane! You have polluted air, water and land and you are still creating conflicts and wars. Most often the innocent and the humble people are hurt or killed. I want you to put down your guns, all of you. You will recycle all your weapons, and any war equipment and products. You will stop destroying the ecosystem of the Earth right now. You will be a part of the grassroots process of the Earth Community. Earth shall be a place of prayer and shall become a Heaven for Souls as it is for God. If we, Souls and God, can see life as the most precious thing ever created, and we see Earth as Heaven, why cant'you? If you manufacture bombs, weapons of all types, war ships, war planes, or any other types of war equipment or products, directly or indirectly, and if you provide the services of war, you voted for a leader who claimed war(or conflicts) as a way or a solution to a problem or concern, and/or if you are a soldier, a war maker or doer, then your Soul is facing me right now. After your physical forms are dead, your Souls will separate from me and leave Earth forever. The purging and renewing of the Souls on Earth will last a millennium. And good-bye Charlie! And good riddance! Have a good particle in empty space between the oldest galaxies of the Universe and you may keep it for another fifteen billion years! You will serve God right there after you die! You will never see the light again! Earth wants Peace in the world and Earth shall have it. Because of a geographical or political border, or because of some cultural or religious differences, you could not live and learn to be in Peace with the community next to you, your neighbors, or with a community far away. If you are an innocent, and you die because of a war or a conflict, and you did not participate in the above, your Soul will be back on Earth to taste life again within the 'top of the line species', ours, within Earth Community and, as a Soul, you will be allowed to move up to a higher level closer to God. And God will be so much happier to be conscious of you because you will be closer to Him/Her. All the other Souls (those who live a life for Peace and are helping Earth) will also be back on Earth and live a life closer to God. All of you good Souls are my friends, and there is great joy and happiness in having you in Heaven on Earth. Your Soul and Spirit will also be given a chance to leave the matter of the Universe forever and enter God's Heaven. If you are innocent, and you die because of a war or a conflict, and you did not participate in the above, and you believe in Jesus, or you are a follower of Islam, your Soul will leave the matter of the Universe forever and will enter God's Heaven. Similarly, all the other Souls (those people who live a life for Peace and are helping Earth, and also believed in Jesus, or are followers of Islam), after your physical forms have died, will leave the matter of the Universe forever and will enter God's Heaven. There are other pathways for Souls to enter God's Heaven but they are God's pathways. Earth was hurt! All Souls on Earth have unified, and they are now with me. Souls can evolve and can do a lot to heal humanity. They will resolve problems, concerns and issues peacefully. They will reinstate the respect for Earth and work together to keep Earth healthy, productive and hospitable for all people and living things. They have joined forces to bring forth a sustainable global society embracing universal values related to human rights, economic and social justice, respect of nature, peace, responsibility to one another, and the protection and management of the Earth. Everyone shares responsibility for the present and future well-being of life within Earth Community. When there is a need to find a solution to a problem or a concern, a sound solution would be to choose a measure or conduct an action, if possible, which causes reversible damage as opposed to a measure or an action causing an irreversible loss. May the DIVINE WILL come to humanity and show the way. The Soul of Humanity
Dear Osama bin Laden,
On behalf of the Earth Community, the Human Family, the Global Community, I am asking you to surrender yourself to me to be trial by the Earth Court of Justice. I understand from what has been said in the News that you have said you were innocent of the September 11 terrorist acts, and that you plead non-guilty and that the witnesses of your word were Allah and the Prophet and Messenger of Allah, Muhammad--may peace and blessings be upon him, his family and his companions. I believe you. By surrendering yourself, you will avoid the killing of innocent people in Afghanistan and elsewhere and you will avoid the destruction of that country and maybe of others. By surrending yourself, you will be given a chance to tell the world about what is really happening in the Middle East. By surrending yourself, maybe we will know who have done these terrorist acts and put an end to terrorism around the world. The Earth Court of Justice will be created especially for your trial. You will choose the country of your choice for the Court and make sure that the government of that country will be willing and is able to be the site for your trial. The composition of the Court will reflect the main forms of civilization and the principal legal systems of the world. If you so decide to surrender, you will also have to pay all expenses of the trial and encountered by the Earth Community Organization. May the DIVINE WILL come into our lives and show us the way. May our higher purpose in life bring us closer to the Soul of Humanity and God. Cordially, Germain Germain Dufour President Earth Community Organization
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A) The Peoples Revolution of the New Age and Evolution
B) Western civilization clashes with Islamic civilization C) Leadership for the Human Family: Reflective Human Action for a Culture of Peace, by Professor Sue McGregor D) To Give in To the Protesters Would be to Turn Democracy on its Head, by John Bunzl E) Reform the WTO! - But where are the Ideas?, by John Bunzl F) Beleaguered on the Shores of Lac Léman: the WTO Invites the Activists to Tea, by John Bunzl G) Islam and environmental conservation, by Dr. E. Kula H) Wetland and water pollution management in Bangladesh, by Md. Hasibur Rahman |
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The Peoples Revolution of the New Age has started to make casualties in the U.S. It is not that Peoples around the world dislike the American Way of Life. In fact, many countries, including Canada, have embraced the same Way of Life. But it has brought Life to a critical point of extinction. It threatens the global life-support systems of the planet. It is purely a simple survival reaction of the human species that has caused the September 11 events in the U.S. What we see being created now is the New Age Civilization: all Peoples together, the Human Family, the Earth Community, Global Governance, Earth Environmental Governance, and the Earth Government. Life is the most precious gift ever given by God to the Universe. Life allows Souls to be conscious of God in as many different ways as possible. Life is the building block through which Souls can have a meaningful relationship with God. Today our species is evolving to rid itself of the old thoughts and old ways that are threatening its future and survival. This is a survival reaction and is very real. Our species will accomplish the evolutionary leap within a generation. The next step is the creation of new thoughts, thousands of them. Healthy thoughts! The kind that will sustain Earth. The Will of God is for our species to reach Him in the best possible ways. The New Age Revolution is here and is growing. We see today the seeds of the Revolution. They include all social, political and religious aspects of our lives. All of our ways and values are changing and evolving. Unless the Peoples Revolution is given the proper guidance, it will be more deadly than all we have seen in our past history put together. Actions by government and business leaders that lead to revolution and war must be curtailed. Power based on greed is not in the best interest of humanity as it leads to the violation of human rights and destruction. This time people will revolt against the business leaders and the establishment of business. They are the new leading body of the world. Businesses have taken the role of government and now hold largely the responsibility of wrongdoings. They are now held accountable for anything from the pollution of the planet, poverty, human rights violation, resources depletion, conflicts and wars, and disasters such as flooding and climate changes. The world we see today aims at "making a profit" the most important aspect of our lives. The European Union uses an economic model based entirely on improving its economic edge in the world. Asia is following in the same step. Now the proposed Free Trade Area of the Americas (FTAA) would also use a similar way of dealing with the other trade blocks of the planet. Globalization and trade blocks are at the roots of the New Age Revolution. They are causing it. Our species evolutionary leap for survival is caused by the New Age Revolution. Earth Community believes all citizens have the right to share the wealth in the world. Foreign investment and the trade agreement must protect and improve social and environmental rights, not just the economy. A sustainable development in the world would mean finding a sound balance among the interactions designed to create a healthy economic growth, preserve environmental quality, make a wise use of our resources, and enhance social benefits. Free trade cannot proceed at the expense of the environment, labour rights, human rights and the sovereignty of a nation. Free Trade leads to an increase in poverty by giving investor rights priority over government decision-making. Employers will be looking for more concessions from workers. Small businesses will find it more difficult to grow and compete against large corporations. Free Trade encourages countries to change their economic infrastructures to be in line with the free trade policies of the World Trade Organization (WTO). Many member countries have already prioritised economic growth over social aspects and human rights. The World Trade Organization, foreign corporations and world business leaders claim that Free Trade brings sweeping democracy to all. They claim trade globalization is a forerunner of democracy in nations where it is non-existent. The Earth Community Organization does not believe that democracy will automatically succeed in a global free market. In fact, Free Trade is itself a flagrant abuse of democracy. Free Trade entrenches corporate power at the expense of democratically elected officials from local communities, municipal governments, provincial governments, national governments and states. It is a form of "world anti-government" (such as the European Union block) as citizens lose the ability to act in their best interests and find sound solutions to their own problems. Citizens become disconnected with the decision-making process. Their lives are then driven by the desire of making profits. Fear is used to force people to behave with the dollar sign as their god. In such scenario, democratic principles lose meaning and no longer prevail. All that we have worked for over the past decades to build sustainable communities is gone with Free Trade. People were never asked to discuss and were never invited in its development. The principles of a sustainable development are let go and replaced by the desire of the world business leaders to make larger profits. People are concerned about the lack of public consultation in free trade negotiations. Civil society groups were left outside the gates during the past Free Trade conferences. The decisions by trade bodies must not be allowed to take away the rights and responsibilities of local communities. A local community will find it impossible to make decisions about planning, public health, local control over water, waste, zoning, or environmental issues because the rights of corporations to profits would be deemed to take precedence. In consequence of globalization, the new economic and political distribution of power around the world has become very different then we were used to. It has become very intangible, in constant motion and affected by global markets. Giant new markets are forming all over the world. Competition is hardening. National economies can no longer insure or guarantee rights of possession on any property. National borders no longer mean protection, security, cultural boundaries, resources ownership, political and economic control. Globalization and the trade blocks intensify all aspects of human life and are at the roots of the Peoples Revolution of the New Age . Globalization is a process interaction which involves growing economic interdependence of countries worldwide with implications and impacts on social, cultural, political, environmental and familial aspects and rights. Geographical and political limits become less and less significant. Economic globalization is seen by the growing interaction and interdependence of the world's different nations and corporations. Interactions include capital flows, flows of material goods, and labour. Markets, technologies and consumption patterns gradually let go their national or local character and become international and global. Economic globalization leads to globally more standardized sets of products. Political globalization facilitates the spread of individualism and thus Western consumer society. Cultural globalization is concerned with a change of the different sets of values that are connected to tradition, religion and different political systems. Cultural globalization is fed by information passing geographical boundaries through communication systems and media, like TV, Internet, advertisement etc. Cultural globalization homogenizes the sets of value systems of different cultures via constantly evolving. The globalization of consumption can be observed. Market analyses can prove the existence and the demand of certain products worldwide and the presence of corporations in different countries of the world. A globalization of consumption is actually taking place because we observe that certain products are sold with success all over the world. Globalization of consumption represents an environmental danger. The consumer society is blamed for causing the largest part of environmental problems through resource depletion, emissions and wastes. Trade with developing countries In multilateral trade, developing countries have three major concerns: * The Uruguay Round has not done much to improve market access for their exports of goods and services. * World Trade Organization(WTO) rules were found unbalanced in many important development related areas including the protection of intellectual property rights and use of industrial subsidies. * Inadequate or inexistent human and financial resources have rendered impossible the use of opportunities offered by WTO to developing countries. These concerns are not likely to find sound solutions within the FTAA. People living in developing countries find no interest to enter into negotiations with wealthier trading partners. The increasing gap between rich and poor nations will make it even unlikely of successful multilateral trade negotiations. The effects of globalization and the creation of planetary trade blocks give rise to global problems such as: * unemployment in industrial nations * poverty increases world-wide ~ entire countries in a state of starvation * environmental degradation * national interests of a country changing and becoming more trade oriented and trying to go with the wave of global trade * international interests of a country take prime importance * in developing countries, national debts constrict the institutions of the national state and contribute to the destruction of the economic activity which, in turn, as the effect of creating unemployment * national currencies of many countries are affected by national debts and contribute in destroying social life, creating ethnic conflicts and civil wars * the large corporation is becoming larger and getting more power and control falls into the hands of a few people * globalization is another way of keeping control on our lives in the hands of a few people * with globalization we have no control and no say in our future and the world becomes a game played by a few people just as it has always been throughout history, leading to revolutions and war * with globalization there is no sense of direction and meaning, no security for the individual, just a few people getting richer and controlling us all Trade and the world economic system The globalization of the world economic system is proceeding at a very rapid pace, and is wrongly promoted as being welfare-improving. This phenomenon is also present in the arena of international finance. In this area, however, the presumed virtues of globalization are far from being materialized. Trends show that developing countries in the global economy are faced to achieve a stable economic growth by a faster growth. The global economy is unstable. Serious biases against the underprivileged exist. It was found that in the world's poorest countries the interactions between trading and financial systems have had significant negative impacts on their growth. Global capital movements have kept poverty and unemployment on the rise in developing countries. The gap between the rich and the poor is widening. This shows a failure of the new economic system of the world in building an equitable system of global economic governance. Most developing countries show a trend of widening trade deficits and falling or stagnant growth rates. Their efforts to close the payments gap through increased exports to developed countries have failed. An increase in exports required growth in world demand but world growth has been low. Export earnings were not sufficient in financing the debt. A sound solution to trade issues A new approach to trade and development issues was suggested: business leaders are to conduct their affairs with responsibility, cooperation and compassion. A larger flow of private foreign investment would accelerate further growth and bring stability. Progress on access to markets in industrialized countries is the key to overcoming the payments facing developing countries. The international trading system needs to be fair to all global economies. Their are aspects leading to unfair competition. Protectionism is at its highest in developed countries. For example, the heavy subsidization of agricultural output in the industrial countries cuts out imports from developing countries. Protectionism was also observed for industrial products such as clothing and textiles, low-tech and high-tech products. The industrialized countries were found to make use of antidumping procedures and health and safety standards against successful exporters in the developing countries. Trade vs consumption Perceiving and understanding the human population in its role as a consumer is very important because consumers collectively spend two thirds of a country’s Gross Domestic Product (GDP). They buy and influence the purchase of an increasingly wide array of products. Despite the fact that we are making consumer decisions in an emerging global community, people are still being taught how to be "good consumers", when actually the word consume means, "to destroy, use or expend". The enormous productive capacities and market forces of the planet have been committed to satisfying human needs and desires with little overall regard to the short-term or long-term future of life on the planet, or life in other nations or in future generations. There are many different types of consumers and they all need to be taken into account separately: teen, young adult, elderly, low income, disabled, illiterate, and ethnic. Each type of consumers need to be understood from the point of view of a global perspective; a global perspective that challenges materialism and promotes ecological responsibility, humanitarianism, well-being, consumer ethics and the Earth Community concepts. These concepts were developed to sustain Earth and they include world conditions, global problems and issues, global citizenship, stewardship of the ecosystem of the Earth, a moral and a spiritual community, universal values, and global interconnections. Consumption in developing countries has risen much faster over decade than in the industrialized countries due to their high rate of population growth, fast urban development, increased motorization and industrialization. In the OECD countries, a decline in world prices does not usually stimulate consumption because taxes on oil products account for most of the price to end-users. The Earth Community Organization is concerned with the sustainability of current levels and patterns of consumption and with the economic, political, personal, environmental, availability of resources, societal and spiritual impact of excessive, run-away consumption. About 20% of Earth’s people account for 80% of the world's total consumption. We have assigned ourselves the task of finding ways to make consumption, consumer rights and responsibilities: * Fair to the well-being of others * Socially responsible and sustainable to future generations * In line with the universal values * In line with human rights and responsibilities Consumers' rights impinge on the rights of other humans living in Earth Community. The right to choice is the consumer right that refers to the right to have a range and variety of goods and services at competitive, fair prices and variable, satisfactory quality. In order to assure choice in the developed country markets, governments have implemented trade laws to facilitate cross border transactions and transnational corporations (TNCs) have set up business off shore so they can lessen the cost of the production process. The goods that are available in the developed country markets are provided by slave labour, child labour, sweatshops or in countries that allow the TNCs to forego adhering to pollution or ecological concerns and human rights in pursuit of profit. Labour rights are abused in efforts to earn more profits. This leads to abhorrent working conditions, job insecurity and low living standards (all human rights). Consumers in developed countries have been socialized to want more and more things to consume but have not been socialized to appreciate the impact of their consumption choices on the human rights of other people; that is, they are not being responsible for their decisions. Responsible consumption within the Earth Community means:
Consumers operate in an impersonal market economy where they make choices unburdened by guilt or social obligations; they just have to be able to pay. But a typical global community consumer see himself/herself as part of a larger whole that is affected by a collectivity of individual consumption decisions and has to question the global integrity of purchasing a product, and will decide not to purchase at all if the integrity is being challenged. Sound trade solutions within Earth Community Earth Community has initiated a global dialogue to discuss a sustainable development as a widely-discussed alternative to currently unsustainable economic development patterns. It is all the more attractive because it may be cast in terms compatible with the market economy. However, there must be a social dimension to the concept, a vision, for it to become a viable alternative to unrestrained economic growth. The Earth is no longer a self-regulating planetary system. Its future will depend on human action and the continuation of natural ecosystems will be achieved because people want them to be preserved. Acceptance of sustainable development by society may depend on cultural values and even spiritual notions about the relationship of humankind to the Earth. People will not accept a view of sustainable development that recreates a technologically more advanced version of a basic peasant society, especially if they have only recently developed economically. For societies to accept a sustainable development and to continue to grow within, the new way of living must accept cultural diversity, encourage individual expression, allow social change, offer opportunity, and examine values. There must be ways to permit opportunity and growth without ecological compromise. Achieving sustainable development may therefore be linked with policies emphasizing community, the value of information, originality in ideas, and the arts. Humanity embarks on a new path in history, the inevitability of World societies living, sharing, and creating economic partnerships interactively is, beyond doubt, that which we must confront. Our creativity today may influence tomorrow's socio-economic strategies and contribute to the evolution of human societies - an evolution directed towards a global partnership with each other, and, most importantly, with our natural environment. Many socio-political infrastructures created for global industries neglect the environment and do not promote environmental sustainability. It is proposed the restructuring of knowledge that governs society, a strategy aimed to change the focus of the capitalist economy and considered Indigenous peoples and their nurturing of spiritual and environmental partnership with nature - a valuable and integral part of their socio-economic structure. A corporation will now be required to operate its business as per global ehtics:
Employing participatory approaches in identifying needs, solutions and designing specific mechanisms for poverty alleviation reduces the risk of program failure. Building the capacity of the poor to develop their own strategies for overcoming poverty and supporting these strategies enables us to ensure sustainability of poor people’s own initiatives. Poverty exists everywhere, and it takes dramatic forms in developing countries where governments have a hard time in coping with the basic needs and demands of their populations. The distribution of wealth around the world demands more compassionate approaches to bridging the continuously widening gap between the rich and the poor. Understanding the economic and social development of a balance world is a priority of the Earth Community Organization. The eradication of poverty in the world is a priority and our responsibility. The interaction of poor health, poverty and environmental deterioration has been measured and was found to have a direct relationship with the stage of economic and social development of a country. Policies to combat poverty should not damage the environment. Environmental policies should not create poverty.
We will not use rhetoric here to show that the Western civilization clashes with the Islamic civilization. This was observed over the past decades and again today. The conflicts and wars in the Middle East are plenty of examples. To get a historical perspective, read Reply Letter to President Saddam Hussein. At the moment there is only one civilized solution to the problems both our civilizations have in dealing with one another. And it is for the wealthy West to reach out and help the Muslem communities, and it includes helping the People of Afghanistan, Iran, Irak and the Palestinians. Instead of shooting bullets at them, bombing their villages and destroying everything and everyone, it is better to show compassion, to include them as an important part of the Earth Community, the Human Family, and give them bread and butter, clothing, plenty of medical supplies and freshwater to last a century. They are people in needs. They have been in needs for too long. I know that is what Jesus would have done. And please do not sell more weapons, war products and equipment to the people of Pakistan or to any other Peoples. When is the war industry ever going to quit spreading evil all over the world? You are responsible and accountable to humanity and to God for anything happening to your products after you sold them. Even here in Ontario, Canada, we manufacture weapons and war products. Workers go home happy after a good day of work. They have to paid for their mortgages and made car payments and others. They are mostly Christians. When they go to work, they leave their religious beliefs at home. Ethical and moral values no longer touch them. They dont think that are actually responsible and accountable for spreading evil all around the world. They think they are "good people", good citizens. Every single bullet you manufacture you are responsible and accountable for it, all of you from the President of the company to the employee on the industrial line. Our Society holds responsibility and accountability as well. Most countries in the NATO alliance and others such as Russia have sold weapons, war products and equipment to countries of the Middle East and are still doing it today. Our Way of Life says this is business. We manufacture products, and we sell them. This is all legal we say. What about ehtical values and moral responsibility? What are we? Split personalities? Jekyll and Hyde? Are we believers only when we are in a Church? Is God only existing in the Church? Is Jesus not in your heart? Not the heart in your mind but the heart that radiates love to humanity. The heart that says "I love you" without limitations, the heart that gives without expecting anything in return, the heart that unifies with love. Dont you think it is time to improve upon our Way of Life? Dont you think it is time we take evil out of our Way of Life and out of our legal system as well? Dont you think it is time to add ethical values and moral responsiblity and accountabilty to our Way of Life? Dont you think we all should say me-aculpa for the September 11 events in the USA ? Are we responsible adults or are we going to hide behind hate and revenge like irresponsible children? When are we going to look within ourselves and examine our Way of Life, our values, and start to take some responsibility of the September 11 events? All of us. It is the same idea for any consumer product. You manufacture, produce, farm or create a product, you become responsible and accountable of your product from beginning to end (to the point where it actually becomes a waste; you are also responsible for the proper disposable of the waste). For instance, if you manufacture chemicals that destroy the Ozone layer around the planet you are endangering humanity and all Life and, yes, you are responsible and accountable for your product. You have endangered the lives of the billions of children to come. Why? To make a better fridge?! To cool the air in your room?! To use in warships and planes as coolant (NATO countries and other countries all over the world are still using massively the deadly chemicals as coolant)?! Could you not use something else and avoid using the coolant (our armed forces want to save tax dollars)? You can find more about the Ozone layer in Newsletter Volume 1, Issue 04, November 1999 (http://globalcommunitywebnet.com/global2000/Index1.html), read Ozone Layer Depletion and its Adverse Effects, by Md. Hasibur Rahman, Executive Director, Environment and Agricultural Development Studies Centre, Dhanmondi, Dhaka, Bangladesh. The Ozone Depleting Substances: a Sustainable Development Issue, by Germain Dufour, Physicist. This is one of the reasons why environmentalists (such as myself) hate wars and want peace. Our objection to wars is a survival reaction of the human species. So now we know wars are killing not only the enemies but are also causing the Ozone layer to be damaged to a critical point where our entire species will die. So wars are not a sound solution to the problem at hand. I believe the human species has reached a point in its evolution where it knows its survival is being challenged. The human species knows through the Souls and now that human Souls have merged and formed the Soul of Humanity, we will find it easier to fight for our own survival. The Soul of Humanity does not make decisions for us. It can only help us understand and guide us on the way. In the past, human beings have had some kind of symbiotical relationship (which is something common in Nature between lifeforms in an ecosystem) with the Souls, and now with the Soul of Humanity. We work together for both our survival and well-being. It is the Way of Life of the West that is threatening the survival of our species. The destruction of the Ozone layer is certainly one of the most serious examples. Global warming is another one. Over the past decades, the USA has dropped out from the rest of world in fighting against global warming. The US position on global warming was made very clear just before the September 11 events. They have decided to opt-out of the discussion. If we were to say what is the most important cause which brought about global warming and the near destruction of the Ozone layer we would have to say that it is trade. Trade is about the manufacturing and exchanging of consumer products all over the world. We have already explained here why Free Trade and the creation of planetary trading blocks (see Article A) are threatening the extinction of life on Earth. So it is ironic that the New York City Trading Towers and the US Pentagon were the targets of the terrorists. We may have found circumstancial evidences and accused Osama bin Laden or he may have understood the problem humanity is facing today and decided to act upon it. If he does not have a clue about the problem humanity is facing today then why would he have so carefully chosen the Towers and the Pentagon? If he is guilty he may have chosen those targets for totally different reasons. Certainly not trade because trade is practically non-existent in Afghanistan. So what are we doing in Afghanistan? Think of the Afghans as a new breed of children who have survived the worst conditions ever. In biological terms, we could compare what they have survived to the survival of the worst diseases we have in our society. We actually have a lot to learn from them. From a genetic point of view, we would be wise to mix their population with our population. One thing is certain another war will not even affect them that much since most of them are already out of there. To this new breed of human beings we are living in a world of illusions. They are for real and we are not. We are paper tigers. We live a life by surrounding ourselves with illusions. Even our religious beliefs are illusions as we leave them in the Church when we go to work. The Self in us is almost non-existent, but theirs is a survivor and is well developed. They will learn our ways because they have to in order to survive but they will leave out the illusions. People in our society often argue that their manufacturing products and the trading principles or rules that regulate their actions are all legal! But what about ethical values and moral principles?! Before you throw a stone at the Afghans we are better looking in our own ways of life. We might find that our ways are a million times more deadly and destructive than the terrorist acts of September 11. We will not close our eyes on what is the most important to the survival of Life on Earth. War sucks! And so does terrorism! We can resolve the global problem of terrorism without declaring war to another Middle East country and to the entire Islamic Civilization. Let us not forget what is truly important for humanity. The Earth Community Organization has made every person on Earth a responsible person, and you will be rendered accountable of all your actions to humanity, the Soul of Humanity and to God. In the Middle East, we must help the people to build schools, hospitals, and create sustainable communities. In exchange, we in Canada, will give the People of the United States of America the freshwater you will very soon need in large quantities to survive. When that day happen, you will have wished that the problem we have now with terrorism has been dealt with once and for all in a civilized manner. Do not create more hate in the hearts of those people in the Middle East or anywhere else. Be compassionate! Love them instead. What goes around comes around. We can fight terrorism without creating more hate in the world and spreading evil (weapons, war products and equipment). The West is dominating over the Islamic world because it has applied science in all aspects of life. Science came from the Islamic world originally and therefore Islamic science is really responsible for the West's possession of science and the West's domination of the Islamic world itself. The West adopted Islamic science, the way of thinking as a scientist, the philosophy of science. As a scientist, when I look in the eyes of a Muslim, I see my long distant past, I see my origins, I see my philosophy, I see a great and a wonderful civilization, and I see Allah, God. Today there is a major crisis in the world due to the very application of science, modern technology, that is the environmental crisis. This crisis is global. We are Peoples living in a world of increasing interdependence and our Faith (ethical values, our moral principles)) is intrinsically related to the preservation of the global life-support systems and to the survival of all forms of life. Science, technology and engineering are major forces of socio-economic change. They cause humanity and its social and natural environment to evolve rapidly and, therefore, they carry serious responsibility and accountability. The Earth Community is asking all scientists, technologists and technicians, engineers and professionals from all fields to create and apply stringent ethical values no matter what may happen. We are asking you to accept moral responsibility locally and globally at all times and as a Way of Life. We are also asking you to learn about and respect all religions. All religions have included ehtics and moral responsibility as fundamental principles, and that is what we are all talking about here. One religion should not try to absorb another one. The global crisis touches every human being on Earth, over 6.1 billions of us, and the whole of Nature. Everyone is responsible locally and globally. Strong legal and moral safeguards must be implemented to discourage unethical practices and the wrongly use of science, technology and engineering for the development and manufacturing of mass destruction weapons, of consumer products impinging on the rights of other human beings and the environment, and for actions which do not respect the dignity of human persons and of other lifeforms. We must protect the life-support systems of the planet. We need to educate every person on Earth in the proper management of our planet. Let us focus on what is very important for humanity and unite as one global community working together. The New Age Civilization is about all Peoples together, the Human Family, the Earth Community, Global Governance, Earth Environmental Governance, and the Earth Government. Wars must be shelved forever. No more of them! There is one war we must win for sure, and it is the protection of the global life-support systems. It is a war that requires to better ourselves and our ways of life. The Earth Community must unite and focus on one goal, the protection of Life of all forms and of its propagation throughout the Universe.
Professor Sue L.T. McGregor, Minister of Family and Human Development of the Earth Community Organization, has an announcement to make. Announcing: Leadership for the Human Family: Reflective Human Action for a Culture of Peace (http://www.kon.org/peace.html) This monograph strives to illustrate how pre-service and in-service professional socialization can be augmented with a peace perspective such that leaders are socialized to see themselves as global citizens prepared to shape the future of humanity via RHA leadership strategies. Kappa Omicron Nu is honored to feature the scholarship and research of KON Research Fellow, Sue McGregor. Dr. Sue McGregor sue.mcgregor@msvu.ca http://www.consultmcgregor.com http://www.msvu.ca/PAX/http://globalcommunitywebnet.com/GIMProceedings/index.html
John Bunzl – Founder and Director
International Simultaneous Policy Organisation (ISPO) © 2001. John M. Bunzl. UK. SP Campaign Website: www.simpol.org E-Mail: info@simpol.org So responded an angry Tony Blair to suggestions that summits like the G-8 meeting in Genoa should not take place in view of the violence and bloodshed. Blair, defiant as ever, insists that the protesters are preventing democratically elected world leaders from carrying out their day-to-day business of making the world a better and safer place. He vehemently denies that he and other political leaders are out of touch and insists the protesters are seeking to turn democracy on its head. But such statements only serve to underline the extent to which Blair has already lost touch with reality. For he assumes that genuine ‘democracy’ still exists; an assumption which could cost us all dearly in the months and years to come unless politicians take appropriate action very soon. Indeed, quite unbeknown to Mr. Blair – though not to many who shun the ballot box in droves - democracy has already been turned on its head and can no longer be said to exist by any reasonable definition of the word. Now he and other politicians - and perhaps many readers – will at first scoff at such a statement. After all, we have elections, don’t we? Indeed we do. And they’re free and fair, aren’t they? Indeed they are. But does that necessarily mean we have ‘democracy’? For democracy surely implies not just the mechanics of free and fair elections but the ability of different political parties to choose and, if elected, to implement their freely chosen manifestos. On the face of it, this may appear to be the case. But we need to probe a little deeper to uncover some of the reasons for the protests in Genoa, Gothenburg, Davos and at almost every other major summit meeting since Seattle in December 1999. And this disaffection is just the festering tip of a very large iceberg. For underlying these high-profile protests lies a widespread and deepening public disengagement from party politics as evidenced by ever-lower voter turnouts in elections around the world. This is something our Tony should know well, having himself been recently re-elected by only 42% of the vote with a turn-out of just 58%; the lowest since 1929. To my reckoning, that means only 25% of those eligible voted for him. So why all the disaffection when the mechanics of democracy seem to be in good working order? The ‘Hidden-Hand’ of Global Competition The answer, quite simply, is because today’s competitive global economy subtly yet effectively reduces the span of feasible policy options open to national governments. Today we live in a global and largely borderless economy where capital and transnational corporations freely move wherever profits are highest, costs lowest and where governments live in fear of the ‘reaction’ of global markets. No government can now impose higher taxes or regulations on corporations for fear of them moving employment elsewhere. Similarly, governments seeking to impose protective environmental or labour legislation would be seen by global financial markets as ‘uncompetitive’, prompting instant punishment through devaluation, capital flight, inflation and unemployment. Even the mooting of such policies would cause the computers of market traders to instantly move capital to some other economy offering an environment ‘more conducive to business needs’. Democracy presupposes that political parties can freely represent a wide diversity of public opinion and consequently a wide range of feasible policies covering the entire political spectrum. But globally competitive markets now represent a sinister ‘hidden hand’ which narrows the policy parameters to what has now become a highly restricted, business-friendly stance which excludes all those restorative policies traditionally espoused by the political Left to balance social and environmental concerns against those of business. So at a time when the gap between rich and poor is at its greatest, when job security is at its weakest and when the Left around the world should consequently be at the peak of its effectiveness, it instead finds itself struggling for oxygen as global markets have created a political-economic environment in which traditional centre-left policies have become impractical. And for any political party, impractical policies inevitably spell political redundancy and a loss of public support. For voters are not stupid. They certainly know that their nation cannot ignore world markets or the wider international economic environment. They know that their jobs depend to an increasing degree on their nation’s competitiveness in world markets. Consequently, they are encouraged to align their votes with whichever party they perceive as most likely to maintain it. In the struggle against redundancy, therefore, the Left had little option but to shed those traditional policies of social equity and environmental protection; the policies that once defined its socialist and potentially green identity. Parties such as Old Labour or its counterparts in other countries have thus been forced to re-position themselves under the cover of ‘Third Way’ or other appropriate spin more towards the right: just where the competitive dictates of global markets determine that they or any other party seeking power must be. The Lights go Down It is as if democracy could be portrayed as a theatre stage with politicians and their parties as the actors spread across the stage from left to right. In genuine democratic conditions, the spotlights would light the entire stage giving the audience (i.e. the electorate) a clear and illuminated view or choice across the entire political spectrum. The hidden hand of fierce competition between nation states engendered by globally mobile capital and corporations has however interfered with the lighting system such that only the right half of the stage remains illuminated leaving the left in total darkness and its actors invisible. Both the actors finding themselves shrouded in darkness and the electorate seeing a restricted stage thus unwittingly and automatically shift their stance or gaze towards the illuminated area of the stage on the right. Whilst the shift of traditional left-of-centre parties towards the right is usually seen merely as a function of party-political expediency, we should be aware of the underlying anti-democratic forces at work. As such, those voters to the left of centre are today effectively deprived of political expression and of their democratic rights. So is it any wonder they take to the streets in protest? And with global problems worsening, is it any wonder that increasing numbers all over the world now see our politicians not just as ‘out of touch’, but out of their tiny minds as they continue to play out this charade while trumpeting it as "democracy"? Paradoxically, however, it’s not just the traditional centre-left that finds itself touched by the ‘hidden hand’. As global competition has pushed the parties of the Left gradually to the right, they inevitably adopted most of the economic policies traditionally pursued by centre-right parties. As a result, parties such as the UK Conservatives equally have a problem: the problem of finding themselves displaced and politically redundant as a consequence of the neo-liberal policies their predecessors previously implemented. As former UK Prime Minister John Major once put it: "I went swimming leaving my clothes on the bank and when I came back Tony Blair was wearing them." For underlying the UK Conservative’s tussle over the Euro lies an unspeakable and devastating truth which pertains to virtually all the world’s centre-right parties: that the main planks of their traditional policy programmes have been quietly appropriated from under their noses by the world’s "New Labours". The quasi-dictatorship of transnational capital and international competition, like the hidden hand in a puppet, has at once emasculated the Conservative Party and now moves deeply within Tony Blair who, like a sick parody of Mrs. Thatcher, now touts much the same business-friendly policies merely ‘spun’ in different clothing. So this, it seems, is Mr. Blair’s upside down definition of "democracy". Out with a Bang: Pseudo-Democracy Replaces Democracy Indeed democracy could now better be described as ‘pseudo-democracy’: an illusion of democracy in which whatever party we elect, the policies delivered inevitably conform to market and corporate demands at the expense of society and the environment. Under such circumstances, it simply no longer matters much which party we vote for or whether we bother to vote at all. As records for low voter turnouts in elections around the world are broken with increasing frequency, it is evident that politicians who took it upon themselves to de-regulate capital flows have only themselves to blame. Yet instead they bemoan the public’s "lack of political engagement" in so-called "democratic processes" when it is they themselves who have hollowed out democracy by unwittingly giving power over to the quasi-dictatorship of transnational capital and international competition. Indeed, genuine democracy went out with a bang back in the 1980s: the much-vaunted "Big Bang" of Reagan-Thatcher financial market de-regulation. Putting Democracy Back on its Feet So with Democracy now already standing firmly on its head and politicians having unwittingly become the pseudo-democratic puppets of transnational capital, Blair and other political leaders would do well to listen carefully to what the protesters are saying. If politicians want the protests to stop and wish to lead us once again according to genuine democratic principles, they must co-operate with one another to expose and disarm the ‘hidden hand’ of transnational capital and corporations and the intense international economic competition which prevents them from solving mounting global problems. They must co-operate to re-impose capital controls and higher taxes and environmental standards on corporations. They must co-operate to use the revenues raised to fund development and higher social and environmental standards in the Third World on a debt-free basis. They must cancel Third-World debt. They must co-operate to impose the necessary restraints on their industries to reduce emissions. They must co-operate to ensure mutual security for all the world’s nations and so remove the massive waste of the bulk of military spending. They must use the savings to help the Third World out of poverty and to arrest rampant population growth, the spread of Aids and other deadly diseases. And in doing so, they will assuredly put democracy back on its feet. But in a globally competitive world, how are our leaders to achieve such goals? How can they fulfil their proper roles to lead the world from destructive competition to fruitful co-operation in which the good of each nation is contained in the good of all? What basis for co-operation could be found which provides the necessary means of delivering those objectives? Radically innovative yet practical ideas are now surfacing which show how politicians, the growing body of civil society activists, and disaffected voters can begin to find answers to these questions. And the protesters, too, are in need of coherent answers. For applying pressure through protest alone is likely to prove futile unless politicians can be offered a clear and practical way of releasing themselves from the tyranny of the hidden hand of global competition. One such proposal is expressed in the initials 'SP' -- the Simultaneous Policy -- a new and achievable way of removing the barriers of fear and destructive competition which today prevent us all from finding solutions. Copies of "Reform the WTO! – But Where are the Ideas?" are available from ISPO at the above address. A full explanation of the Simultaneous Policy (SP) campaign is set out in "The Simultaneous Policy – An Insider’s Guide to Saving Humanity and the Planet" by John Bunzl. Copies available from the above address.
John Bunzl UK Website: www.simpol.org E-mail: info@simpol.org © 2000. John M. Bunzl The ‘Battle of Seattle’, the disaster that befell the ‘Millennium Round’ of further trade liberalisation attempted by the WTO in December 1999, was widely held by anti-globalisation NGOs and other civil society groups as a major victory. But having successfully forced their way on to the world stage with massive demonstrations and slogans calling for reform of the WTO and an end to corporate globalisation, the enormous assortment of Green and other organisations now suddenly find themselves struck dumb when faced with the inevitable and legitimate question of what specific proposals they have for reform. Indeed, a cursory examination of almost any recent internal agenda of these organisations reveals their frantic search for a new ‘big idea’ or other coherent response to the seemingly unstoppable – and its proponents would say ‘inevitable’ – onslaught of free-trade and globalisation. A recent interview of Lori Wallach, the activist widely reputed to be behind the Seattle protests, demonstrates the problem: "If given a free hand to reform world trade," she was asked no less than three times by the interviewer, "what reforms would you specifically propose?" The answers, beyond generalities, were difficult to find. Furthermore, answers NGOs and activist groups do put forward are undermined by the charge that they are un-elected bodies and their views therefore have little democratic legitimacy whereas, whatever view one may have of the WTO, it is at least the off-spring of democratically elected governments. The scant and vague proposals that can be discerned seem to call either for a ‘de-powering’ of the WTO, or for it to build in labour and environmental standards into its decisions. Alternatively, it is proposed that labour and environmental issues be dealt with by other supra-national bodies such as the ILO (International Labour Organisation) or some yet to be invented "World Environment Organisation". But would such proposals be likely to lead to an improvement in environmental and labour standards? On the face of it, they would. But despite the apparently united front of the protesters and their claim to represent the interests of down-trodden developing countries, many such countries see tighter environmental and labour restrictions as running counter to their interests. Their fear is that such restrictions would act as an effective barrier to their exports. (And it is just such barriers that US trade unions who supported the Seattle protests would welcome in order to protect US jobs.) "Such relatively high standards are alright for rich countries," many developing countries say, "but we can’t afford those luxuries, much as we sympathise with their intent." Indeed, some delegates from poor, southern developing countries did not appreciate being lectured at by white, middle-class, American protesters. What all this seems to point to is what should be perfectly obvious: that we live in a world of nations at vastly differing stages of economic development and, therefore, with widely varying priorities in terms of how labour and environmental considerations should impact on their economies. To expect Guatemala, for example, to have the same environmental and labour standards as Germany would be wholly unrealistic. So to expect any organisation to develop, adjudicate upon and enforce rules that are fair to most, let alone all nations is surely little short of ridiculous. Furthermore, ‘trade’ is the exchange of the end products of often complex production stages taking place in different parts of the world and carried out under widely varying labour and environmental conditions. To seek to equate a spoon produced under responsible environmental and labour conditions in one factory with one produced under sweat-shop conditions in another, and to call such trade ‘free’ as the WTO does, points up the hollow neo-liberal assertion that ‘free’ trade is necessarily ‘fair’. In this context, ‘de-powering’ the WTO or vesting the interests of labour and the environment in other supra-national bodies, who would then compete with one another for the supremacy of their particular standpoint, seems calculated only to result in yet more confusion and is therefore hardly likely to lead to greater fairness. In considering what reforms might be appropriate, NGOs need to look rather deeper than just the WTO. For they need also to recognise that the motor of today’s neo-liberal global economy is competition. The ability of capital and corporations to move, or merely threaten to move, elsewhere now means that nation states and politicians are no longer in control of the global economy but are themselves subject to its competitive forces and must themselves compete for capital and jobs. For today, their ability to implement any policy that might incur the displeasure of world currency or bond markets in the face of the threat of capital and jobs moving elsewhere has all the robustness and resistance of a chocolate fireguard. Similarly, tighter national laws to promote environmental or labour protection have become but hollow platitudes when markets and corporations can switch investment and jobs to any country offering more attractive, less restrictive (i.e. less costly) conditions. Little wonder that implementation of even the current, very mild, Kyoto climate change agreement stands in jeopardy. Indeed, it can now truly be said that the unfettered free movement of capital has engendered a world market in government policies: an international competition which causes the will of the people to become subordinate to the will of the markets. Even more frightening, however, is the fact that governments are powerless to re-regulate capital markets and corporations because, if attempted, such action would result in capital and corporate flight. Even the G-7 acting together would be powerless for fear of capital fleeing to Singapore, Zurich or the Cayman Islands. So it can truly be said that the free market represents the global institutionalisation of unrestrained competition: competition that is now beyond the control of any single nation nor of any group of nations. It should also be clear that global free-market competition, such as we have it today, is not a basis upon which fairness, environmental or labour protection can result. Indeed, competition is not about fairness – it’s about winning. In the light of this lack of control on the part of national governments, it is perhaps inaccurate to see the WTO as the cause of our global ills. After all, financial market deregulation and the ability of transnational corporations to move production across national borders are both phenomena which clearly pre-date the establishment of the WTO. But having unwittingly lost control over the global economy, and having then found themselves abandoned to its competitive forces, the only response national governments could make was to ensure that competition be allowed to exert its power more rigorously and ‘fairly’ by setting up the WTO for the purpose. The WTO should, therefore, more properly be regarded as a symptom of the absence of control over the global economy rather than its cause. Only if the WTO were, at the behest of all its member governments, to perform a complete about-face and, instead of underpinning the free movement of capital and corporations, were to re-regulate them, could one expect any real improvement. Given that such a prospect appears unlikely, simply ‘de-powering’ the WTO or hiving off national responsibilities to other such bodies will neither change nor stop the forces of global free-market competition. NGOs are absolutely right to insist that free-market competition represents an unacceptable paradigm but what, one might well ask, is the alternative? At this juncture, free-marketeers will, with some justification, intone that an abandonment of global laissez-faire (were that still to be possible) would be synonymous with a return to protectionism: a tit-for-tat international competition of rising import tariffs often cited as one of the causes of past wars. If that argument is accepted, it seems that neither global laissez-faire on the one hand, nor protectionism on the other, can offer an image of a global economic framework likely to encourage fairness in trade between nations whilst protecting the environment and providing for appropriate labour conditions. Here, then, lies the rather knotty problem faced by NGOs today. Since both protectionism and free-trade are characterised by unsustainable levels of competition, it seems that quite a different vision for a future world economy is needed. And that is to say nothing of the effects of global warming which by way of unprecedented extreme weather conditions is already signaling an unmistakable and urgent need for a new, world economic order. In searching for that new vision, it might perhaps be worth noting that if uncontrollable competition is the unavoidable by-product of both the hitherto available paradigms, surely some study of competition itself might not be such a bad starting point. In the current free-market environment competition is taken for granted as being necessarily a good thing. We are all exhorted to be ‘more competitive’, for today any activity, business or product whose cost is higher than its competitors is immediately branded ‘uncompetitive’ and its right to existence immediately denied. Furthermore, competition is almost universally hailed as the ‘engine of innovation’ and lower prices for consumers. But if that were the case, the global economic competition we have today would represent nothing less than utopia which, with the possible exception of the top 20% of the world’s population, it most certainly does not. Global warming and environmental degradation, growing numbers of refugees and asylum-seekers, an increasing gulf between rich and poor and an increasing recourse to far-right political parties are all compelling evidence not of utopia, but of a quick-sand of competition in which we are all caught and which is sucking us into a deepening global sickness. In considering competition in more depth, it quickly becomes clear that, to be fair and rewarding, it must always occur within the framework of a fair and universally accepted and respected set of rules. Be it a competitive children’s game, an Olympic athletics race or trade in the global economy, competition must always be held subordinate to co-operation. If it is not, as any parent knows, even a children’s game can quickly get out of hand and turn into a small war. Because no nation state, nor group of states, is now able to re-regulate global capital flows or transnational corporations, and the WTO only serves to underpin their free movement, I suggest that competition can indeed be said to have escaped from its controlling cooperative framework and is now running rampant and quite out of control. Little wonder that free-marketeers hail globalisation as ‘inevitable’. Faced with this perilous predicament, therefore, the first thing NGOs must do is to recognise and accept these facts and to resist the temptation of sticking their heads in the sand by pretending this potentially catastrophic situation somehow doesn’t exist. One way some critics of the global economy delude themselves is to pretend that nations can still control global capital, citing examples of nations that have re-imposed capital controls such as Malaysia or Chile. But they ignore the fact that those countries only implemented controls when threatened, during the South American and South East Asian financial crises, by imminent capital flight. In other words, imposing capital controls was the lesser of two evils, faced, as they were, with the even more daunting prospect of total capital hemorrhage – what George Soros appropriately refers to as the ‘wrecking ball’. Imposing capital controls therefore remains a highly exceptional possibility and, even then, such crises are likely to threaten only weaker developing economies. All the while there exists somewhere more attractive for capital to fly to, re-imposition of capital controls will always remain a forlorn hope, even for the G-7. Indeed, it is surely examples like Malaysia and Chile that serve only to prove that global capital is now beyond uni- or multi-lateral re-regulation. Only global, or virtually global and simultaneous regulatory action could provide a satisfactory and secure solution. The same applies to multi-national corporations. Their ability, or mere threat, to move production and jobs elsewhere has too often forced governments to provide them with generous subsidies at taxpayers’ expense. This points up the global ‘free’ market as merely a kind of protectionism on behalf of the multi-nationals who now roam the earth like a herd of cannibalistic bull elephants in search of ever-larger profits, driven on by the relentless demands of shareholders, fund managers and the fear of hostile takeovers. That one out of a herd of hundreds might every so often fall foul of US anti-trust law, as Microsoft has, should be of little comfort when one considers how many others go un-checked. Indeed, Microsoft’s predicament amply demonstrates the hypocrisy the US free market model. After all, the natural result of global free-market competition has been unprecedented corporate consolidation and fierce competition characterised by aggressive marketing techniques. If Microsoft has become too dominant as a result of its executives having fulfilled their duty to ‘act in the best interests of the company’, it is not surprising they are bewildered at now finding themselves penalised for doing what is, after all, only their job. Indeed, the Microsoft case only confirms that all corporations require regulation to bring them back under national, democratic control and accountability. But again, such re-regulation could, logically, only occur globally and simultaneously. NGOs must firstly, and above all therefore, have the courage to face the facts of this situation: a situation that politicians themselves are no longer in control of. It should secondly be obvious that attempting to apply conventional pressure on politicians to change something over which they have already lost control is likely to prove futile. Indeed, such is our perilous predicament that any new vision for a new world economic order must be much more than just a vision: it must not only make clear what is being asked of politicians, businessmen and others, it must also show them how that vision can be achieved. It must demonstrate a clear and practical method of making a secure and responsible transition from the existing sick paradigm to the future one we all desire. In short, the challenge is how to get from A to B. Indeed, so intractable has our current predicament become, that developing an appropriate method for making that vital transition has become even more important than envisioning the new paradigm itself. That new paradigm will doubtless be one of global economic cooperation between nations in which a regulatory framework for capital and corporations as well as other aspects of economic activity is upheld by all nations. Such a framework would also be characterised by national and regional economic self-reliance whilst recognising and respecting the richness and diversity of the world’s nations and cultures. It would also entail a mode of economic development for poor nations based not on debt and dependency but on freely donated funds and assistance. Such a framework would therefore encompass both unity and diversity and the knowledge that ‘the good of each nation is contained in the good of all’; a mode of human relations which is, perhaps, more commonly known as ‘community’. And as to how we reach that goal, to my (uncertain) knowledge, there is only one organisation that has yet developed a methodology capable of doing so.
John Bunzl – Founder and Director International Simultaneous Policy Organisation (ISPO) © 2001. John M. Bunzl. UK. SP Campaign Website: www.simpol.org E-Mail: info@simpol.org Copies of "Reform the WTO! – But Where are the Ideas?" are available from ISPO at the above address. As the founder of a growing NGO promoting a new solution to the problem of corporate globalisation, a few weeks ago I posted an article on the ‘WTO-Activist’ list serve entitled "Reform the WTO! – But Where are the Ideas?" Rather to my surprise, about a week later I receive an e-mail from the WTO External Relations Division expressing strong interest in the article and inviting me to make a presentation at a WTO Symposium on "Issues Confronting the World Trading System". So it seems the ‘big ears’ of officialdom are listening. But are they really interested in genuine dialogue and constructive engagement? Or is this Symposium merely a ‘window-dressing’ exercise aimed at bolstering the image of yet another tarnished global institution? I accepted their invitation and went to Geneva to find out. Trade and Prosperity It came to my attention during the Symposium that in the preamble to its articles, the WTO has the stated goal of promoting global prosperity on an equitable basis – a wholly laudable objective. So first of all, we should perhaps think a little about prosperity itself and how it is created. For it should not be too difficult to surmise that if we define ‘prosperity’ as equitable and sustainable development, that must surely depend not just on trade but also on a healthy environment and a fairly paid and reasonably fully employed labour force. Rather like a Tristar jet, having only one or two of its three engines running just will not do: all three are needed if prosperity is to result. But here we can learn our first lesson about the nature of the WTO’s problem; that it is occupied with only one of the three engines: trade. The environmental and social ‘engines’ are left out of the equation on the assumption that, if sufficiently liberated, the trade engine will automatically fuel the other two. So whilst the responsibility for trade liberalisation and dispute settlement have been abdicated by nation states to the WTO, social and environmental protection issues remain solely within the ambit of individual nation states who, as the pervading theory goes, should not need to worry because increased trade will take care of them. We should, however, be clear about why ‘trade’ occurs at all. Well, as a businessmen (as well as an activist) I can answer this question quite easily: trade only occurs when a profit can be made from the transaction. And to profit to the maximum extent, costs must clearly be reduced or, preferably, eliminated altogether. Unfortunately, however, labour is a cost and so is environmental protection. In the trade equation, profit is a ‘plus’ and labour and the environment are inescapably ‘minuses’. So there is obviously a natural tendency for trade to occur at the expense of the environment and with an ever-present drive to minimise or eliminate labour. And in today’s highly competitive environment, failure to minimise those costs as efficiently as one’s competitors ultimately means going out of business. Strangely though, politicians, trade negotiators and economists seem to be rather blind to this simple truth. Now free marketeers will tell us that increased trade is needed to create the necessary wealth to support labour and protect the environment: the one will necessarily lead to the others. They say that the rich countries first underwent rapid economic growth during the 1960s which produced the necessary wealth then spent on achieving higher environmental and social standards. To demonstrate this, they confidently wheel out the famous ‘Kuznets Curve’, as did one speaker at the opening plenary of the Symposium. This purports to demonstrate how trade initially makes environmental conditions worse but, with time, the wealth created from trade is used to improve environmental and social protection. And so it will also be, they say, for poorer countries if only we further liberalise trade today and grant poorer countries better access to Northern markets. Hence the rationale for focusing on the trade engine of our ‘prosperity Tristar’ whilst ignoring the environmental and social engines on the assumption that, in time, they will run all by themselves. Unfortunately, however, the above rationale ignores some fundamental structural changes which characterise today’s global economy and which were not generally present in the 1960s and 1970s. In those days, capital was not free-flowing as it is today and corporations tended to be national rather than global. This meant that in the 60s and 70s capital and corporations generally remained within the regulatory ambit of national governments who could then impose the necessary measures to protect labour and the environment without fear of capital and corporations moving elsewhere. They were also in a position to implement redistributive taxation and other necessary measures resulting in a virtuous prosperity circle. So governments, as the pilots of our plane, were able to maintain a reasonable balance of fuel supply between the three engines – each engine could be harnessed to reinforce the others to promote yet more prosperity. Who Should Carry the Can? In today’s global economy, by contrast, these conditions no longer apply. For capital and corporations now move across national borders to wherever costs are lowest and profits highest. This forces nation states into competition with one another to maintain inward investment and so protect jobs. But in their quest to maintain their ‘international competitiveness’, they must progressively down-level social and environmental protection, increase privatisation, compete in lowering taxes and so on to maintain an economic environment ‘conducive to business needs’. All of this translates into a deteriorating environment, a rapidly expanding gulf between rich and poor, an unraveling of social cohesion and a noticeable tendency of under-privileged sections of society to resort to far-right political parties. Not for nothing do we witness rioting in many northern English cities and other signs of social breakdown in other countries. Indeed, the dynamic of today’s global market has removed from governments of any political leaning, the freedom to pursue those restorative policies their predecessors of the 60s and 70s were able to benefit from. Instead, the power of today’s markets is such that governments have effectively become the puppets of a quasi-dictatorship of transnational capital which demands business-friendly policies regardless of the party in power. So when WTO Director-General, Mike Moore, said in his opening speech that "…trade alone is not the answer, but it is part of the cocktail necessary for progress. Good governance, debt-relief, infrastructure investment, education, sustainable development, health programmes all have a role to play", he was right. But what he unfortunately fails to understand is that the competitive dictates of today’s globally mobile capital markets leave nation states in no position to ensure these other necessary ingredients of the cocktail actually get into the drink. In fact global competition systematically ensures that they don’t. George Soros was the only speaker who recognised this fact when he said "free trade is great for producing private goods but lousy for producing public goods." And for heaven’s sake, having broken the Pound out of the European Exchange Rate Mechanism (ERM) in 1987 at huge cost to British tax payers, isn’t he in a good position to know? So this is where the WTO now finds itself: nation states have mandated it to do a job and expect it to achieve high scores, not just for trade, but for global prosperity as a whole. But this mandate is based on a premise which no longer obtains. And as such, there is no way the WTO can fulfil its stated objectives. Furthermore, since neither nation states nor the WTO can re-regulate the competition induced by freely mobile capital which systematically prevents environmental and social considerations from being taken into account, it’s not the WTO which should be the focus of our attention. Instead it is the global free movement of capital and corporations. For it is the international competition their free movement has set in train which has, as it were, interfered with our Tristar’s fuel supply system ensuring that the trade engine gets all the fuel while systematically depriving the others. But running, now, on only one wing engine as the global economy is, our plane can only keep going round and round in circles – until, of course, it eventually runs out of fuel. So it’s not the WTO who should take the lion’s share of the blame. Instead it was our politicians who de-regulated capital markets in the first place. It is they who should carry the can. On top of this, governments are also largely powerless to control the rapid increase in corporate domi-nance and power. As free markets have served to increase competition, so the need for corporations to take shelter from competition and hostile takeovers has in turn forced a drive to unprecedented consoli-dation through daily mergers and acquisitions. Furthermore, their ability to move production to lower cost countries, combined with the competition between those countries for inward investment, serves merely to destroy First World jobs and to keep Third World wages at sweat-shop levels. This points up the fallacy that increased trade will significantly benefit poorer countries. For it is not the poor who benefit, but mostly the foreign corporations. The dramatic difference in wage levels between rich and poor countries is, of course, pocketed by the corporations to fund further takeovers and excessive executive salaries all in the name of ‘increasing shareholder value’. It therefore remains highly questionable whether granting greater access to Northern markets will have any substantial long-term impact on poverty and development in the Third World. Indeed, with an increasing proportion of world trade now controlled by a few global corporations who rank as larger economic units than many nation states, here we see another paradox of the global ‘free’ market: that far from increasing competition or benefiting poor countries or lowering prices for consumers, unfettered competition has the ultimate effect of producing its very opposite: cartels and monopolies and a concentration of market power in ever-fewer hands. Indeed, in the current economic environment, governments cannot possibly hope to balance public and private interests. So captive have they become that private goods are actually eating up public goods as governments find themselves increasingly unable to raise adequate taxation to fund schools and hospitals. Instead they must turn to the "efficient" private sector through creeping privatisation, out-sourcing of public services to private contractors and mortgaging their nation’s future through so-called "Public-Private Partnerships" or other similar devices. Now subject, therefore, to what are irreversible, business-friendly political conditions, the notion that increased trade can eventually result in improved social or environmental conditions is either pure wishful thinking or outright deception. Our Tristar jet is fast losing two of its engines and global warming, inner city rioting, Third World debt, poverty, bloated prison populations and a widening gap between rich and poor are all evidence that our plane could soon flip over and crash if appropriate action is not taken soon. Teaching the Dogs to Eat the Carpet All this reminds me of an incident which is said to have occurred in the Nixon White House. Nixon was disturbed by the fact that his dogs had taken to nibbling at one of his favourite Persian rugs. In an attempt to prevent this, Nixon threw chunks of steak to his dogs to distract them but the carpets kept on getting nibbled. One day Henry Kissinger walked in on this ritual and proceeded to suggest to Nixon that, far from preventing it, throwing steak to the dogs was actually encouraging them to eat the carpet. The more carpet they nibbled, the more steak they got! And is this not the vicious circle we now see occurring in today’s global economy? The imbalance in kerosene distribution to our plane’s engines promotes a myopic mind-set which, when confronted by evidence clearly showing that increased trade simply isn’t working for the poor or the environment, induces a response which triggers yet more trade liberalisation as the solution. It therefore exacerbates the problem while thinking it is actually solving it. As the global economy faces a dramatic slowdown, global environmental problems continue apace and the gap between rich and poor keeps on widening, is it any wonder that instead of questioning fundamentals, the WTO and its more powerful members are instead all calling for a new "development" round of trade liberalisation? So a further lesson we are learning here, is that an integrated management approach which ensures that economic, social and environmental concerns are all adequately and equitably met to produce the maximum prosperity for the common good is vital. Yet nation states appear incapable of re-regulating transnational capital and corporations; the factors which prevent them from providing that management. Rules are Not Governance Since governments are incapable of looking after social and environmental concerns in the global market, some commentators argue that the WTO should be required to build social and environmental concerns into its ambit of trade rules. But while this may sound like a great idea, we should think about this very carefully. After all, the WTO operates by agreeing, and then rigorously imposing, a set of rules. But ‘rules are rules’ and that necessarily means a ‘one size fits all’ regime for all nation states. Now this might at first sound perfectly fair. But we must remember that the nations of the world find themselves at dramatically different stages in their development. Can it be right, realistic or fair, for example, to expect Guatemala to have the same environmental standards as Germany? Would we expect a featherweight boxer to be pitted against a heavyweight? Of course not. But these are the outcomes of a rules-based system which necessarily ignores fundamental differences between the world’s nations and their ability to compete on a level playing field. So although a ‘rules-based system’ may sound eminently fair and reasonable, we would be foolish to pretend it will necessarily result in fair or appropriate outcomes. Indeed, rules alone are not enough. What is also needed are methods of raising global taxes; of redistributing incomes across borders to the poorest; of providing debt-free technical assistance to non-industrial and developing countries to help them out of poverty and to meet higher environmental and social standards and so on. In other words, what is needed are all those traditional strategies which were once available to the governments of individual nation states to keep all three engines running but which are now denied them. In other words, we need more than merely ‘rules’. What we need is GOVERNANCE. But the free movement of capital and corporations now dictate that it is now needed on a global scale. However, to give such powers to the WTO, or even to the UN, when neither institution has any form of direct, democratically elected parliament would be to court global dictatorship – benevolent or otherwise. So as global problems worsen and existing institutions offer no way out of our dilemma, our true quest is for a form of global governance which can at once allow nations to regain control of global capital and corporations while providing a global framework of co-operation which allows each nation the freedom to pursue social and environmental objectives in such a way that is respected and upheld by all. Instead of abdicating these responsibilities to institutions such as the WTO who, as we have seen, are wholly incapable of producing desired outcomes, nation states should once again shoulder these responsibilities themselves. But simply doing so in the current mode of blindly and selfishly pursuing ‘the national interest’, is not the answer. For underlying the present trade liberalisation is an intense international competition for economic supremacy which, as we have seen, no nation can ultimately win and, as our Tristar analogy shows, all are likely to lose. Equally, a simple return to the tit-for-tat competition of old-style protectionism also provides no satisfactory answer. For that, too, is a competition no one can win. But how on Earth can these vital objectives be achieved in a practical, responsible and secure way which is acceptable and beneficial to all? How can global governance be achieved without the pitfalls of global government? How can a transition be made from global competition to global cooperation? Radically innovative yet practical ideas are now surfacing which show how politicians, the growing body of civil society activists, and disaffected voters can begin to find answers to these questions. One such idea is expressed in the initials 'SP' -- the Simultaneous Policy -- a new and achievable way of removing the barriers of fear and destructive competition which today prevent us from finding solutions. A full explanation of the Simultaneous Policy (SP) campaign is set out in "The Simultaneous Policy – An Insider’s Guide to Saving Humanity and the Planet" by John Bunzl. Copies available from the above address.
by Dr. E. Kula
email: ie.kula@ulst.ac.uk Environmental Conservation 28 (1): 1-9 @ 2001 Foundation for Environmental Conservation Date Submitted: 18 February 2000 Date Accepted: 2 September 2000 Summary Over thirty years ago a debate began as to whether religion in general, or the Judaeo-Christian faith in particular, were in some sense responsible for the present environmental predicament. Islam, as a major world religion which shares the same Abrahamic roots as the Judaeo-Christian tradition, has been largely absent from this debate. Most conservationists now believe that it is essential that there be comprehensive discussion not only of environmental policies, but also of the ethics underlying environmental protection. This paper looks at the importance of the environment in the main sources of Islamic instruction, namely the Koran and Prophet's Hadiths (teachings). These texts turn out to be on the side of conservation, the emphasis being on respect for creation, the protection of the natural order and avoidance of all wasteful activities which may cause injury to the environment. These positions are contrasted with the views expressed by political Islam, which has become influential in a large part of the Muslin world and rejects the conservation measures advocated by Western writers. Keywords: Islam, political Islam, environmental conservation Introduction According to White (1967), the roots of the human ecological crisis can be traced to the rise of Christianity, which separated humankind from nature and then directed the former to a position of supremacy over the latter. With the help of the scientific and technological revolutions that have taken place during the last few centuries humankind has been able to pursue a ruthlessly effective policy of exploration of natural resources which has led to environmental crises. Another factor that enhanced the exploitative zeal was the triumph of Christianity over paganism, which considered humankind to be part of nature. In White's (1967) analysis, the destruction of pre-Christian European faith was the greatest psychic revolution in the history of human culture and had drastic consequences. Toynbee (1972) argued that the remedy to the environmental predicament lies in reverting from the Weltanschauung of monotheism to the Weltanschauung of pantheism, which is older than Christianity and once was universal. In this spirit, McHarg (1977) referred to the Bible as an environmentally-unfriendly text which has encouraged a strong utilitarian and ultimately destructive attitude towards nature (see also Passmore 1975). The response of Christian scholars to these charges was robust. They said that the much-quoted expression in the Old Testament that "Then God said, let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the earth, and over every creeping thing that creeps upon the earth" had been misunderstood by White and his followers (Barr 1972; Attfield 1983; Thomas 1984; Gore 1992; Ferguson & Roach 1993; Livingstone 1994). The Biblical word ‘dominion' is not a strong usage as it was used to refer to ruling in general, in particular peaceful ruling; in fact misuse of the natural order created by the Almighty is a sinful activity (Ferguson & Roach 1994). God is a wise conservationist and economist and thus humans in general have been made in the image of God and must thus act as caretakers of God's creation.. Indeed, in John Calvin's order, it was emphasized that ‘let him who possesses a field, so partake of its yearly fruits, that he may not suffer the ground to be injured by its negligence but let him endeavour to hand to hand it down to posterity as he receives it and let everyone regard himself as the steward of God in all things which he possesses' (Livingstone 1994). It may be true that Christianity failed in the past to consider the environment with sufficient seriousness and indeed, in so far as the Church as been complicit in practices resulting in ecological destruction, it must accept a share of the blame for environmental degradation (Livingstone 1994). There is a need for Judaeo-Christian and other faiths to educate believers to be respectful towards the environment, although Kay (1989) asserted that any environmentalist tones that exist in the Bible must be understood in their own context and this is different from that of current concerns. Christianity's ultimate purpose in life is the salvation of souls which must not be undermined by current environmental issues (Kay 1989). The debate about religious roots of environmental wrong doing is continuing in many parts of the world. Thus, the Ecumenical Patriarchate of Constantinople and the New Rome, which is the spiritual centre of world Orthodox Christianity, has been conducting regular seminars on religion and the environment since the early 1900s (Phanar Patriarchate 1992; Halki Summer School 1994, 1995, 1999). It is emphasized in these gatherings that Christianity has never implied recklessness towards the environment, and the protection of the environment is a moral duty for all (Phanar Patriarchate 1992). A society oriented towards meeting artificial needs ultimately saps the moral fibre of its members, paving the way not only for excessive consumption of the world's limited resources, but also to the diminution of human life (Halki Summer School 1994). The Christian ethos is in sharp contrast to this; it is one of simplicity, of sharing, assuring that all have enough to meet their basic needs including spiritual and cultural needs; attention is focused on the quality of life, not on accumulation of goods (Halki Summer School 1994). While the problems are vast and require structural change, the Christian Church still remains responsible for doing what it can to assure that all have the opportunity to live in the dignity that is their due (Halki Summer School 1995). This can entail challenging ,amongst others production and distribution patterns in a concerted effort to assure greater justice, more care for the environment, and greater respect for the order that exists in God's creation (HRH Prince Phillip 1992). It has also been argued that the current Catholic viewpoint about humankind's relationship with the environment is that it must be in the context of love. Pope John Paul (1994) urged that the faithful need to cross ‘a threshold of hope' to work for a ‘civilization of love'. In this context, environmental philosophies not rooted in love will not go far enough (Schreider 1997). Looking ahead into the Third Christian Millennium, Polunin (1999) emphasized that one of the most powerful messages of Christianity is that of humility, which is a worthy candidate for any environmental message for the future. Jesus lived humbly and constantly taught humility (Holy Bible; Philippians 2:6-7 and Romans 1:20-22). This does not mean an impediment towards achieving a basic living standards for the world's poor. Christianity has always recognized that people must have enough to eat, clothe and house themselves; the natural functions of production and distribution are necessary to meet those demands. However, market forces geared towards excessive and conspicuous consumption are not only out of step with the Christian ethos, but are also leading to environmental destruction. More than 150 years ago renowned English philosopher and economist Mill (1848) strongly argued in favour of cutting the levels of excessive consumption in rich countries by abandoning the idea of relentless economic growth. According to him, economic growth will neither solve human problems nor improve future conditions, but will impoverish the environment which is the foundation of human well-being. Economic growth is essential only for the developing nations whereas in the developed nations the real issue is the distribution of income, not its growth (Mill 1848). Islam, as a major world religion appears to have been under-represented in such environmental debates. This may be partly due to the lack of interest of Muslims in ecological issues and partly to other factors. Foltz (1998) contends that in the Muslim world environmental problems, by and large, are seen as an end-product of a social injustice that is prevalent throughout the world. One viewpoint which has been emphasized by some Muslim writers is that the existence of usury-based banking systems, rewarding the few at the expense of the masses, leads to environmental destruction. This is because it encourages the former towards conspicuous and wasteful consumption and the latter towards reckless behaviour out of desperation. Environmental problems are symptoms of the usury-driven global financial structure which should be reformed. According to political Islam current ecological problems are neither, due to over-population nor Biblical misunderstanding, but due to Western secular economic principles that have been driving the world economy for a long period of time (Enis 1994; Bulac 1995). Having concluded in this way, a good deal of Islamic energy has been spent on issues such as Islam and science, Islamic economics, law, politics and architecture amongst which environmentalism has not received much attention (Foltz 1998). Even when environmental issues have been discussed by Muslim scholars, the discussion often had a reappropriation of ani-rationalist, anti-modernist, anti-progressive, in short, anti-Western, orientation (Erdur 1997). To put it differently, the current Islamic environmental concern is often more related to the West than to the environment itself. Instead of taking the route paved by political Islam, the purpose of this paper is to elucidate the significance of ‘the environment' in Muslim faith by using the Koran and Hadiths (teachings of the Prophet), which are the main sources of instruction in that faith. The Koran and the environment Muslin faith commands influence to varying degrees on 18% of the world's population and notionally covers a very large area where some of the greatest environmental problems exist. Destruction of the Aral Sea in central Asia, desertification in Sub-Saharan Africa, hasty depletion of oil deposits in the Middle East, deforestation and consequently destruction of biodiversity in Indonesia and Malaysia, are some well publicized resource and environmental problems of the Muslim world. Muslim faith shares the same Abrahamic religious roots as Judaeo-Christian doctrine, in which humans are created by the single omnipotent God who has given everything that they need. The Koran (1909) contains 114 titled surahs which are the real divisions in the text. The translation "chapter" is sometimes used for divisions, but this is not the exact equivalent. The most respected view is that surah derives from the Hebrew word shurah, which means a row of bricks in a wall (Bell & Watt 1970). In a surah entitled the Believers it is revealed to the faithful that "Now of fine clay have we created man; then we placed him, a moist germ, in a safe abode; then we the moist germ a clot of blood; then made the clotted blood into a piece of flesh; then made the piece of flesh into bones; and we clothed the bones with flesh; then brought forth man of yet another make. Blessed therefore b God, the most excellent Makers; then after this ye and we are not careless of the creation. And we send down water fromthe Heaven in its due degree, and we cause it to settle on earth; and we have power for its withdrawal; and by it we cause gardens of palm trees, and vineyards to spring forth for you, in which ye have plenteous fruits; and whereof ye eat; and the tree that grows on Mount Sinai; which yieldeth oil and juice for those you eat" (Koran 1909, The Believers, verses 10-20). The Koran also revels that "And the cattle for you hath He created them; in them ye have warm garments and gainful uses; and of them ye eat: And they beseem you well when ye fetch them home and when ye drive them forth to pasture: And they carry your burdens to lands which ye could not else reach but with travail of soul: Truly your Lord is full of goodness, and merciful: And He hath give you horses, mules, and asses, that ye may ride them, and for your ornament: and things of which ye have no knowledge hath he created" (Koran 1909, The Bee, verses 4-8). Furthermore, God has created everything in great variety including humankind. "And amongst his signs are the creation of the Heavens and of the Earth, and your variety of tongues and colour; herein truly are signs for all men" (Koran 1909, The Greeks, verse 22). But Man is the most favoured species of God and should not abuse his position as Islam limits his right to rule over nature only by the fact that nature is entrusted to him (Guillaume 1954; Rahman 1980). In Islam, Man, just like in Judaeo-Christian doctrine, is the most honorable of all creatures and the Caliph of God or ‘vice-regent' on earth who shall rule on God's behalf (Canan 1995; Izzi-Dien 2000). All that is on earth and in the sky is created for him and given to him to rule by the Almighty. Unwastefulness towards nature is a great virtue just like modesty and justness and God wants him to live a virtuous life (Cragg 1971). In this respect, the faithful must keep their surroundings clean, must not waste the gifts of God and must be gentle and just towards all living things, insects and animals alike (Canan 1995). Man's position in the cosmic system created by God is unique in rights as well as in responsibilities. Humans alone have a propensity to violate God's laws because, unlike other creatures, they have sufficient power and freedom of choice. This freedom, though contained within the wider field of God/s omnipotence and omniscience, is implied in the doctrine of the Day of Judgement, when all men and women will be answerable for their actions towards all living things as well as towards fellow human beings (Canan 1995) Ruthven 1991 contended that in Islamic philosophy all living things submit to their creator,. In effect, Islam in its original meaning is an act of existential choice whereby a being chooses to place its destiny in the hands of God and submits to God's governance. "Have they not seen how everything which God hath created turned its shadow right and left, prostrating itself before God in all abasement? And all in the Heavens and all on the Earth, each thing that moveth, and the very angels, prostrate them in adoration before God, and are free from pride; They fear their Lord who is above them and do what they are bidden" (Koran 1909, The Bee, verses 50-52). When White (1967) charged mainstream Judaeo-Christian belief as being responsible for our environmental ills, he did not deny the existence of other viewpoints within Christianity. For example, St. Francis of Assisi, regarded as the patron saint of environmentalism, was more reverential to cretion (White 1967). St. Francis was committed to a life of simplicity, or even poverty and repentance, who treated all living things as close kin, and emphasized the necessity of communion with creation. A somewhat similar outlook exists in Islam, where it is explained that other creatures worship God. For example, "Hast thou not seen how all in Heavens and on the Earth uttereth the praise of God? The very birds as they spread their wings? Every creature knoweth its prayer and its praise! And God knoweth what they do" (Koran 1909, The Light, verse 41). Elsewhere it is said that "All beings in the Heaven and on the Earth are His; and they who are in his presence disdain not his service, neither are they wearied: They praise Him night and day: they rest not" (Koran 1909, the Prophets, verses 19-20). That is, Man is not unique in worship, although he worships uniquely in his way in awareness of reason, emotion, and discipline. Awareness and worship of God by all species including humans have not been a contentious issue in Islam, but his does not mean that all species should be given human status. This, according to most Muslims and Christians, would come close to heresy. What this would mean is that all creatures have the same origin and deserve respect. St. Francis of Assisi does not stand alone in Christian literature. A number of other saints expressed similar views, amongst whom St. Benedict, a sixth-century priest, believed that all animals should be treated with great kindness as they are of the same origin as ourselves (Livingstone 1994). Islam broadens this view to include all living things, which is in line with the holistic environmental ethics that exist amongst some contemporary environmentalists (Engel & Engel 1990; Bakador et al. 1994; Izzi-Dien 2000. The Bee surah speaks that ‘ Ye have also teaching from the cattle' (Koran 1909, The Bee, verse 68). An interpretation of this is that Man must learn from other species and from the natural order. This would most certainly not mean that Man ought to worship any particular species or natural phenomenon, but he should praise the single omnipotent, omniscient and omnipresent God. However, the Koran mentions that man has a tendency towards idol worship and sometimes nature suffers from the iniquities of men (Cragg 1971). The Ant surah in relation to Soloman and the Queen of Saba, states ‘I found a woman reigning over them, gifted with everything, and she hath a splendid throne; and I found her and her people worshipping the sun instead of God; and Satan hath made works fair seeming to them, so that he hath turned from the Way; where they are not guided' (Koran 1909, the Ant, verses 23-24). In the Bee, it is spelled out that ‘Destruction hath appeared by land and by sea on account of what men's hands have wrought, that it might make them taste somewhat of the fruit of their doings, that haply they might turn to God' (Koran 1909, The Bee, verse 40). According to Cragg (1971) this refers to distortion of the works of nature by patterns of human self-will, by the idol-shaping propensities of humans who defile nature by disowning the divine to which they are accountable. The geography of the Koran embraces the harshness of the early Islamic landscape as well as its gentler temper of oases with their groves and gardens where fragility is emphasized (Cragg 1971). Many features of the Prophet's native land, Hijaz, appear in the scriptures. Arabian history is full of recollection of once prosperous communities that disintegrated due to environmental collapse (Ruthven 1991). About 250 years before Mohammed's birth, the trade route between Damascus and Mecca was full of small settlements containing orchards and springs allowing travellers to enjoy water and a variety of fruits during their journey (Ibnu'l-Esir 1970). The same route today is mostly desert. Other examples are the failure of Ma'arib Dam, the loss of topsoil in many regions due to erosion oand drying up of water courses that are remembered in the Koran (Cragg 1971). One surah warns the faithful that ‘If at early morning your waters have sunk away, who then will give you clear running water' (Koran 1909, the Kingdom, verse 30). The parable of the devastated gardens in another surah turns such fearful conjecture into fact ‘Verily, we have proved them (the Meccans) as we proved the owners of the garden, when they swore that at mourning they would cut its fruits; but added no reserve; wherefore an encircling desolation from thy Lord swept round it while they slumbered; and in the morning it was like a garden whose fruits had all been cut; then at dawn they called to each other; go out early to your field, if ye would cut your dates; so on they went whispering to each other; no poor man shall set foot this day within your garden; and they went out at daybreak with this settled purpose; but when they beheld it, they said, truly we have been in fault; yes! we are forbidden our fruits.' (Koran 1909, the Pen, verses 18-27). Therefore, I think it is fair to argue that in the Koran there are ample instructions as well as warnings to the faithful not to abuse their power in dealing with the environment. Distortion of the natural order and ill-treatment of God's creatures, whatever they are, are considered as sins that lead to punishment. The Koran reveals apocalyptic events such as widespread smoke which will be sent by God as a punishment to the sinful world. The surah entitled ‘the Smoke" states ‘But mark them on the day when the Heaven shall give out a palpable smoke; which shall enshroud mankind which will be afflictive torment; They will cry, our Lord relieve us from this torment; see! We are believers. But how did warning avail them, when an undoubted apostle had come to them; and they turned their back on him" (Koran 1909, The Smoke, verses 9-13). Some Islamic scholars see this event as retribution when the Earth becomes like a room in which there is a smoking fireplace without a chimney (Elmalili 1960). Others contend that this kind of punishment is likely to come about as a result of mankind's ill treatment of nature (Canan 1995). Hadiths of Mohammed on environmental conduct The Koran, according to Muslims, is the word of God revealed to the Prophet Mohammed after he came into contact with the Angel Gabriel during one of his retirements on Mount Hira, near Mecca. It has been made abundantly clear in the scriptures that the Prophet was neither an angel nor God incarnate, but a human being (Ahmad 1996). He was the last of the 124000 prophets chosen by God to educate the creation's most honourable species, Mankind (Canan 1999). There seems to be an agreement amongst the majority of the Muslims that the Prophet's task was not confined to passing God's message on, but also it was intended that he should set examples to the faithful by his words and dees (Guillaume 1954; Nasr & Lehman 1996; Hatemi 1998). Since the Muslim Prophet was a mortal soul, he was expected to make mistakes and tthese are explained and documented by Canan (1999). When Mohammed realized that he had made an error, he tried to correct it (Canan 1999). However, in spite of the viewthat the Prophet was a fallible human being, his teachings, the Hadiths, carry a great deal of weight in the Muslimworld. Hadiths are not words of God but advice given to the followers by the Prophet who inter alia appeared to be concerned about environmental conduct. One of the most striking Hadiths relates to the rejection of excessive use of commodities, some of which may be directly taken from an over-abundant nature. For example, in Islam, it is required that before prayer the faithful must wash three times his or her mouth, nostrils, face, neck, ears, arms and feet (Williams 1962; Tames 1982). Mosques all over the world thus provide clean water for this purpose. On one occasion, the Prophet observed a Bedouin called Sa'ad who was using more water than necessary for washing before his prayer. He warned the faithful not to use too much water, or anything else for that matter (Canan 1995). Sa'ad objected to this by saying that there is already more than enough water to use and thus what he is doing will not diminish the amount available to others. Mohammed explained to him that even when a Muslim was using the abundant waters of a running river and washed himself four times instead of three, which are sufficient, he was committing an error (Ibn'i-Mace 1952). According to some Islamic scholars, the reason why this type of behaviour has been discouraged in Islam is that it would lead to the development of a wasteful outlook towards the gifts of nature (Canan 1995). In this light of this Hadith excessive use of world non-renewable resources such as fossil fuels, even by those who can well afford it, is totally out of line with Islamic teaching (Canan 1995). The protection of soil and improvement of derelict land are also encouraged by the Prophet. In one Hadith, Mohammed advised that the faithful should protect the fertility of agricultural land by taking every possible step to prevent its impoverishment (Canan 1995). Furthermore, those who improve unclaimed derelict land could and should claim ownership of it (Ibnu'l-Esir 1963). The protection of water, one of the most precious commodities in the Biblical and Koranic lands, is mentioned in a number of Hadiths. It is forbidden to discharge sewage into steams and rivers (Ibnu'l-Mace 1952; Nur-ed-din 1967). All water wells must be protected by excluding all potentially contaminating activities around them and no animals should be kept in close proximity to them (Ibn'i-Hacer 1973). In the Koran, the word ‘trees' is mentioned 26 times; trees are a gift of God to humanity, although there is no instruction to the faithful that they must plant trees (Canan 1995). However, the Prophet in a number of Hadiths advised clearly, not only that existing trees should be protected, but that Muslims should plant new ones for a variety of charitable purposes (Nazmi 1928). When the benefits of his deed are captured by others, including animals and birds, even after death of the faithful, he will be rewarded by God (Muslim 1955; Munavi 1972). The Prophet advised that trees should be planted even towards the end of the World which will come in due course (Nur-ed-din 1967). Canan (1995), by quoting from some suras such as ‘the Night Journey', ‘the Thunder', ‘the Pilgrim' and ‘the Merciful' argued that the reason for this is that trees just like other beings worship God and they pray that those who planted them shall be rewarded and this reward will be given. Special emphasis has been placed on the protection of certain species of fruit trees such as date palms and Arabian cherries in Hadiths (Nur-ed-din 1967). The main reason for this was the importance of these trees in the economy of Koranic lands during the time of the Prophet's life (Canan 1995). The Prophet was also sensitive about the protection of the forests, especially near large population centres such as Mecca and Medina. He also instructed the creation of an artificial forest, El-Gabe, some distance form Medina for recreation, soil protection and provision of wood (Belazuri 1958). He ordered that if someone cut down a mature tree for a legitimate use, then he should plant a sapling for replacement (Belazuri 1958). Every effort should be made to avoid cutting down a growing tree (Buhari 1379). An Islamic city should have a green belt where plant of crops, hay making, tree felling and hunting of animals or birds, should be forbidden, but the faithful could use the area for recreational purposes without undermining its order (Canan 1995). Regarding mankind's relation with the animal kingdom, the Prophet emphasized in a number of Hadiths that there should be no cruelty or insult to any species because all species belong to God. Those who treat animals with kindness and compassion, will be treated by God in the same manner (Ibn'i-Mace 1952). Those who let domestic animals go hungry or ill-treat them by other means, including encouraging or forcing them to fight, will hear their complaint on the Day of Judgement (Canan 1995). Those who kill without a just cause even a tiny bird such as a sparrow will be accountable for it. When disciples enquired about the just cause regarding killing a bird, the Prophet's response was that killing for the purpose of food was permitted (Munavi 1972). There seems to be an agreement between Islamic scholars of both Shia and Sunni persuasions that protection of the environment is one of the most important duties of the state (Hatemi 1996). For example, in the current Iranian Constitution, Article 50 states that ‘ the protection of the environment for present and future generations is a fundamental duty of the Islamic Republic of Iran ‘(Hatemi 1981). One controversial issue in Islam is human population growth. The rapidly-growing human population and its consequences for resource use and the quality of the environment are fundamental to ecological debates. There are even suggestions that aid to developing countries, some of which are Muslim, where birth control is not effectively encouraged, should be stopped (Martel 1994). It is well known in the Islamic World that the Prophet was in favour of the growth of the Muslim population. He encouraged Muslims to have plenty of children by saying that ‘I shall be proud of a large number of Muslims on the Day of Judgement' (Enis 1994). In this respect, some Moslem writers contend that family planning is essentially a strategy adopted by the adversaries of Islam (Harrison 1993) and that, therefore, Muslim nations should not be fooled by various arguments about the dangers of population growth and environmental crises (Bulac 1995). Institutional response to population growth varies from country to country. In Turkey, a secular and pluralist democracy, the State Department of Religious Affairs, which, in the main, represents the Sunni faithful, contend that population growth in Turkey should not be excessive but should not be negative either, which is the case in some European countries. Uncontrolled and rapid population growth will not only create many social problems but will also aggravate the environmental crises (Bayrakdar 1992). In Shia Iran, however, there seems to be no desire to restrict the population growth (Hatemi 1996). During the time of the Prophet, various methods of birth control and abortion were used in the community, and he did not forbid these practices (Enis 1994: Erdur 1997). Today, abortion is not a controversial issue in the Sunni world, but, unlike in the West, Muslim scholars of Sunni faith do not generally believe that there is a close correlation between any ecological balance that has to be maintained and population growth (Bulac 1995). In Shia tradition between any ecological balance that has to be maintained and population growth (Bulac 1995). In Shia tradition, however, abortion is considered to be a sin (Hatemi 1996). Political Islam and ecology Islamic Fundamentalists tend to believe that their faith overs everything in time and space, not only by giving clues towards understanding the whole of creation but also by solving all philosophical and social difficulties of Mankind (Ayubi 1991; Easterman 1992). For them, in other words, Muslim faith gives the absolute universal truth by which believers should live their lives and indicates appropriate conditions under which they should live. This claim of ownership of truth embraces environmentalism, and this is, essentially, an Islamic product (Uslu 1995). According to Gursel (1989), Islam offers a complete solution to environmental problems with its all embracing divine knowledge, one that is irreplaceable by any other structure. Muslim Fundamentalists, as a rule, do not directly criticize other religions; this would be considered to be an improper conduct in the Islamic world, where Muslims have always lived side-by-side with people from different traditions. Their fire is carefully targeted at the secular Western Culture which, accordingly to them, has caused the whole of Mankind to face one of the most intricate difficulties of our time, namely environmental problems (Uslu 1995; Bulac 1995). In a society were God is relegated to the second division, there cannot be any real value to guide man's attitudes and control his desires (Gurdogan 1993). Western secularism, together with science and monopolistic capitalism, have created the environmental problems which will intensify as long as the West remains in the driving seat. In Islam, Mankind which is the' microcosm', is the reflection of nature which is the ‘macrocosm', and the deterioration of the latter is due to the corruption of Mankind by secular Western politics and way of life (Bulac 1995). Therefore, the answers to environmental as well as other problems cannot be found in any secular tradition. Islam contains principles that regulate a faithful's relationship to God (ibadat) and principles that regulate his or her relationship to other humans and nature (muamalat). The original sources of Islam, the Koran and Hadiths, had almost nothing to say on matters of government. However, with the passage of time Muslim communities decided to innovate and improvize principles with regard to the form and nature of government. As the time progressed, a body of jurisprudence called the Sharia (religious law) was created by many Muslim communities for managing their own affairs. According to Nasr (1971) it is difficult for Westerners to understand the Sharia which integrates a divinely inspired law containing not only universal moral principles but details of how the faithful should conduct their lives; how they should clean themselves, eat, drink, procreate and sleep; how they should engage in market transaction; and how they should pray. Others, such as Ozturk (1999a) and Beyaz (1991, 2000), contend that the Sharia is only inspired in small parts by the Koran but in the main it is driven by fictitious Hadiths and ancient Bedouin tradition, which has no place in a modern Islamic society. That is, the Sharia is not the law of God but the law of some communities (Beyaz 1991). According to some writers the emphasis in the Sharia is, or should be, on the collective enforcement of public morals (Ayubi 1991). Furthermore, a social project that takes environmental protection as one of its objectives would be in perfect accordance with the Sharia (Gursel 1989; Uslu 1995). However, when we look for evidence it becomes difficult to support this viewpoint. There are a number of Islamic countries where subjects are ruled by the Sharia. Unfortunately, it is quite hard to find in these countries environmental conduct that is better than in secular Western nations. In effect, in some of the countries ruled by the Sharia there are appalling cases of environmental abuse, over indulgent lifestyles and waste (Ibrahim 1984; Meyers & Kent 1998). For example, in the Kingdom of Saudi Arabia, the government has been encouraging large-scale wheat production in the desert by the use of expensive groundwater. The country is now a major wheat producer and exporter (Postel 1993). In 1992, the King of Saudi Arabia authorized payments totalling US$2.1 billion as a subsidy for wheat crop, which was worth one-fourth as much as the world market price (Al-Ibrahim 1991); Nicholson 1992). As a result, the groundwater levels in Saudi Arabia are rapidly falling and the water is becoming salty, making it difficult to use for essential purposes such as drinking. Futhermore, due to over-subsidized Saudi wheat, many countries, which are naturally suited to wheat production, are denied their fair share in the world market (Postel 1993). Therefore, it would be rather naive to think that embracing the Sharia will guarantee environmental protection. According to Erdur (1997), the real purpose behind the arguments of political Islam is to use environmental problems as a stick to beat the West, which is seen as a threatening adversary. Political Islam, by frequently using ecological themes, pretends to be concerned about the global environment, but in fact this is part of a larger ideological framework, namely the struggle against Western politics and a secular lifestyle (Erdur 1997). Population growth is a hotly debated issue in the Muslim world (Erdur 1997). Political Islamists contend that family planning is a way of stopping growth of the Muslim population (Bulac 1995). Ideas about voluntary repatriation of Muslims from Western Europe, and recent strife in Eastern Europe aimed at ethnic cleansing of indigenous Muslim populations are used by Islamists as examples of a hostility towards Muslims that has always existed in Europe (Malcolm 1994). Bulac (1995) argued that it is not the growing world population, but the over-consumption of the Western countries, which is causing the ecological degradation. Therefore, Muslims should not be fooled by the arguments about the necessity of birth control, because the real purpose behind this need is not to allow demographic balances in the world to be disturbed against Western interests (Gursel 1989; Uslu 1995). This view has to some extent been shared even by Western writers such as Martel (1994) and Henson (1994), who consider the environmental problems have more to do with the consumption in advanced countries than consumption in the developing ones; the former are described as being ecologically over-populated. For example, the 1.75 million annual increase in the population of the USA is causing more harm to the ecosystem than the 85 million increase in the developing world (Henson 1994). Fundamentalist writers argue that there is a substantial role for Muslim women to play in defeating Western supremacy. On the one hand, by refusing Western Modernism and its tools and by introducing the Prophet's simple lifestyle in her home, a woman will increase Muslim power by means of population, which is the real bomb of the Islamic world (Bulac 1995). Indeed, there are cases of phenomenal growth in human numbers in some Muslim countries. In the Islamic Republic of Iran the population was a mere 16 million in 1950; by 2030 there may be 183 million, an astonishing 11.5-fold increase in 80 years (Worldwatch Institute 1994). Two centuries ago it was argued that, if unchecked, the human population had a tendency to double itself every 25 years (Malthus 1798). In the Islamic Republic of Iran, population growth now exceeds the Malthusian prediction. By the year 2030, four Muslim countries alone, namely Iran, Indonesia, Bangladesh and Pakistan, will have a combined population of about one billion, and this appears to be delighting Political Islam (Bulac 1995). Environmental conservationists, Muslim or otherwise, consider this a worrying trend (Erdur 1997; Kula 1998). What do Muslim writers think about the consequences of industrialization and consumer revolution upon the environment? There is nothing in the Koran or in the teachings of the Prophet about industrialization. However, modern Muslim writers such as Beyaz (1999) and Ozturk (1999b) contend that Muslims must face up to the realities of their times and take part fully in the progress of human society. In this respect they should adopt modern production and distribution methods, dress code, democratic principles and other necessities of the time but must avoid injury to the environment. Regarding consumerism, Muslims must not fall into the trap of conspicuous and wasteful consumption, for this would be against the Islamic ethos (Ozdemir & Yukselmis 1997; Hatemi 1998). Conclusions Just like other major world religions, Islam rests upon timeless universal values such as just conduct, compassion, charity, forgiveness and respect for creation. Islam transformed the wandering Bedouins of Hijaz as if by a magician's want into the pioneers of great civilizations. Muslims throughout their history have built great empires and wealthy cities teeming with cultural life, become the collectors of more libaries than they initially destroyed, produced eminent philosophers, mathematicians, astronomers, architects and writers. Islam thus has the capability ofhelping to solve one of the greatest problems of our time, namely that of t' the environment'. Islam need not be a hindrance, but could be a great help, in educating the faithful about good environmental conduct. There is no doubt that the Muslim faith, like other monotheist religions, is anthropocentric in orientation; the Koran makes it abundantly clear that God created everything for humans. The Koran also states, however, that all of God's creation is holy and thus deserves respect from humankind. There is nothing in the Koran which might give the impression that the environment is a mere object to be recklessly exploited. On the contrary, recklessness and cruelty are punishable in this as well as in the next world. The Prophet's Hadiths, clearly instruct the faithful not to be excessive in their dealings with the environment. Regarding the population issue there is no suggestion in the Koran that the mankind should multiply fast to overwhelm the Earth. The Prophet's feeling that he would be proud of seeing as many Muslims as possible on the Day of Judgement (Enis 1994) was revealed at the time when the world's population was small and Muslims were very few in number. Fundamentalist writers appear to be using this Hadith to encourage Muslim communities to grow as fast as possible to subdue the West. It appears that some Muslim countries have already adopted a policy of maximizing the growth of their populations regardless of the environmental and other consequences of the world,. If Moslems are seeking inspiration towards good environmental conduct, they are likely to find it in the original sources of their faith, namely the Koran and Hadiths, rather than in the doctrine of political Islam. Acknowledgements I am grateful to Professors I. Canan, Z. Beyaz, H. Hatemi and G. Trompf, University of Bosphorus, Instanbul Bilgi University and the Phanar Ecumenical Patriarchate of Constantinople and the New Rome, for their help. The usual disclaimer applies. References Ahmad, H.M.G. (1996) The Philosophy of Teachings of Islam. London, UK: Islam International Publication Limited. 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by Md. Hasibur Rahman
Bangladesh Email: hasibur@hotmail.com 7th International Conference on Wetland Systems for Water Pollution Control November 11-16, 2000 Lake Buena Vista, Florida Email: icms@bdcom.com Bangladesh occupies an area of 14.40 million hectares of which 13.46 ha is a land surface and only 0.94 ha are rivers and other inland water bodies. The country is bounded to the west, north and east by India and to the extreme southeast by Myanmar. The Bay of Bengal lies to the South. Almost the entire area of Bangladesh is still an active delta formed by the three big rivers of the world are the Ganges, the Brahmaputra and the Meghna. Most part of this basin consists at quaternary alluvial deposits lain down by the three big rivers and 700 rivers including its tributaries and distributeries. The land formations of Bangladesh are mostly riverine floodplains, piedmont plain, uplift terraces and few hilly terrain. Riverine flood plains occupying 80% of the total land of the country. Total area of the wetlands in the country has been variously estimated at between seven and eight million hectares. The principal wetlands comprising rivers and streams, fresh water lakes and marshes including water storage reservoirs, fish-ponds, seasonally flooded cultivated plains and estuarine system with mangrove swamps. The country is facing tremendous degradation of wetland ecosystem and water pollution due to rapid increasing population, i.e., about 124 million with the highest population density is about 800 per square kilometre and growing at a rate of 2.17 per cent (BBS, 1997). More than 95 percent of urban sewage is discharging directly into surface water or river without any treatment and thereby water pollution by bacteria, virus, parasites or other serious water born diseases thus threatening aquatic life as well as human beings. On the other hand water pollution occurring due to rapid industrialisation particularly in the sectors of leather, pharmaceuticals and industrial chemicals, petrochemical refineries, iron and steel plants, wood pulp and paper processing, fertiliser, insecticides, synthetic organic compounds etc. The country has about 30,000 industrial units out of which only 6000 are large industries and the rest are cottage industries. Most of the industries of Bangladesh are located along with the riverbank of the country is Dhaka, Narayangang, Tongi, Chittagong and Khulna the major cities of Bangladesh. Most of these industries have been set up in such a way that it is becoming a great concern to environmental issues because of the fact that these industries are discharging and dumping the wastes and effluents without any proper treatment into the nearby water bodies, including rivers, canals, drainage system etc. which are polluting air, water soil and wetland seriously. Already 1200 industrial units have already been identified as major polluting industries (Department of Environment, 1997). The toxic effects of water pollution are threatening the life of aquatic bio-diversities and reproductive abnormalities in fish, aquatic mammals, impacting a wetland ecosystem and even in human life. Recently, Bangladesh government has taken up some crucial steps to ensure the effective implementation of the Environmental Conservation Act' 1995 by declaring seven sites as Ecologically Critical Areas, all within the country's highly significant costal marine and fresh water wetland ecosystems and Sundarbans mangrove forest ecosystem (10,000 sq.km. area) has declared as a World Haritage Site, will have a significant and positive impact on the long-term viability of the country's important wetland ecosystem and bio-diversity resources. Government and other non-government organisation are views some strategy sustainable use of water resources as the process of social and economic betterment that satisfies the needs and values of all groups of people while maintaining future opportunities and conserving water resources of the country. There are only about 2.5% of world water is available as fresh water. The precious fresh water resources are scarce in the world as well as in Bangladesh. This scarce resource is being polluted by industrial and sewage discharge. Unsustainable use of water resources has dried up many international rivers of the Asia-Pacific region. Integrated water resource management is only solution to resolve such conflicts arising out of water use. KEYWORDS Wetland, Water Pollution and Environment INTRODUCTION Bangladesh occupies an area of 14.40 million hectares of which 13.46 ha is a land surface and only 0.94 ha are rivers and other inland water bodies. The country is bounded to the west, north and east by India and to the extreme southeast by Myanmar. The Bay of Bengal lies to the South. Almost the entire area of Bangladesh is still an active delta formed by the three big rivers of the world are the Ganges, The Brahmaputra and the Meghna. Most part of this basin consists at the quaternary alluvial deposits lain down by the three big rivers and 700 rivers and including its tributaries and distributeries. The land formations of Bangladesh are mostly riverine floodplains, piedmont plain, uplift terraces and few hilly terrain. Riverine flood plains occupying 80% of the total land of the country. Total area of the wetlands in the country has been variously estimated at between seven and eight million hectares. Water pollution refers to unusual changes its normal properties, heat or toxic compounds found in water, which is harmful to human beings, animal or any aquatic bio-diversity. The greater part of the landscape of Bangladesh is dominated by the combined networks of the three major rivers of the world, the Ganges, the Brahmaputra and the Meghan. These three rivers and their tributaries have their headwaters outside the country in Nepal, China, Bhutan and India and about 90 percent of their flow originates outside Bangladesh. Out of 700 rivers including tributaries in Bangladesh only 54 are inter-country rivers. In fact the inter-country rivers are the main sources of freshwater flow in Bangladesh. So, the country has almost no control over its river water flow. Construction of barrages, withdrawal of river water by the upstream country India, excessive rainfall and flooding in the upstream countries are adversely affecting the environment of the country for the last few decades. The major water pollutants which cause the impacts are: offensive odours, oxygen demanding wastes, disease causing agents, plant nutrients, synthetic organic compounds, oil, inorganic chemicals, mineral substances, sediments, radioactive substances and heat. MAJOR SOURCES OF WATER POLLUTION IN BANGLADESH ARE: 1. Domestic Pollution Human settlements in the coastal areas of Bangladesh don't have a little facilities for domestic waste treatment and therefore, most of the cases effluents either directly or indirectly find their way untreated waste into the rivers and hence Bay of Bengal. The populations have common practice to dump excreta in drains and canals, which goes to nearby rivers. Septic tank effluents are also dumped into the rivers and canals directly or indirectly and cause localised water pollution surrounding the drainage out falls. The rivers, includes Karnaphuli and Pusser, directly receives raw excreta daily from a huge number of people living on both sides of them. Every day a considerable amount of animal blood and intestine of slaughtered animals from the slaughterhouse of a coastal urban find their way into the nearby rivers and hence to the Bay of Bengal. Major channels that carry domestic and industrial wastes reverse their flows at high tide and spread into the coastal areas causing pathogenic microbial pollution and serious health hazards during the rainy season and flood period. During the dry season the river losses most of its capacity to purify itself causing deterioration of water quality. The fish catch is diminishing in every year, as a result of oxygen depletion of water due to decomposition of wastes. Irrigation has been adversely influenced by the deteriorating water quality of the river and wetlands. Domestic waste and kitchen waste thrown into the estuary from the cities and from ships anchored in the port areas also more to and from by flow and tidal excursion. During a tidal flood the sea enters the coastal areas and creates unhealthy conditions. Thus, modern sanitation and drainage system is needed for any infrastructure development, but government and some NGOs are trying to improve this situation by raising awareness on health and sanitation to minimise this condition. 2. Industrial Pollution Water pollution occurring due to rapid industrialisation particularly in the sector or leather, pharmaceuticals and industrial chemicals, etc. The country has about 30,000 industrial units out of which only 6000 are large industries and the rest are cottage industries. Most of the mills and factories of Bangladesh are location along river front of Dhaka, Narayangong, Tongi Chittagong and Khulna. However, set up of these industries becoming a great concern to environmental issues because of the fact that most of these industries and discharging and dumping the wastes and effluents without treatment into the nearby water bodies including rivers, canals, drainage systems etc. In 1997 Department of Environment has already been identified 1200 industrial as major polluting industries. Most synthetic organic chemical pollution occurs from industrial sources including toxic chemicals and petrochemical refineries, pharmaceuticals manufacturing, iron and steel plants, wood pulp and paper processing, fertilizers, insecticides, synthetic organic compounds, toxic chemicals are the sources of industrial water pollution in Bangladesh. Most of the industry of Bangladesh don't have proper waste treatment plant or recycling process, resulting both lethal and sub-lethal impact on fish e.g. Sylhet Pulp and Paper Mills at Chhatak, Karnaphuli Paper Mills at Chandraghona, Fertiliser Factory at Fanchuganj, Urea Fertilizer Factory at Ghorashal, Hazaribag Tanneries in Dhaka have playing a major role for the depletion of water resources of Surma, Karnaphully, Kushiara, Sitalakhya and Buriganga rivers respectively. Large scale fish mortality of Sitalakhya rivers was due to raw ammonia released from Urea Fertiliser Factory, Gorashal. The sample collected by Department of Environment from Karnaphuli river shows that 3 mg/l of ammonia at the discharge points of Chittagong Urea Factory whereas according to Bangladesh Water Quality standard it should be within 0.025 mgl. Fish moralities in water ways near Bobarakganj Sugar Mills in Jhenaidah and Setabganj Sugar Mills in Dinajpur district is due to the effluent discharge from these industries. Heavy metals such as mercury enter into the Karnaphuli river by Chittagong Chemical Complex and Karnaphuli Paper Mills lead enter from the oil refinery, chromium from tanneries, cadmium from dying and painting and arsenic from Urea Fertiliser Factory (ESCAP, 1998). Among the most harmful pollutants known to be discharge is mercury, lead chromium, arsenic and iron. These harmful industrial discharges are polluting water and wetland ecosystems of the country. Government has taken some strategy to set-up effluent treatment plant of different industries and creating an industrial zone to minimise water pollution and health impact of urban society. 3. Agro-chemical Pollution: Agricultural practice especially the high yielding varieties (HYV) cultural practice is the leading non point source of water pollution's viz. Pesticides, sediments and nutrients, principally demand for food crops has resulted in increased conversion of forests and grass land into crop land in many counties including Bangladesh. This has caused greater soil erosion and sedimentation of streams in one hand and on the other hand farmers have increased production by using large amount of fertilisers and insecticides and residual impacts of run-off during rainy season polluted nearest waster body and also ground water. Other cultural practices, such as frequent ploughing and excessive irrigation can aggravate pollution of fresh water with sediments, salts. The sediments, carried into fresh water systems tend to block the habitats of fish, settle out over incubating eggs, causing suffocation of aquatic bio diversity and impacting on wetland ecosystems. An inorganic fertiliser, being plant nutrient, lead too over fertilisation of water system through run-off during rainy season and irrigation. The addition of excess plant nutrient can lead to a disturbance of phosphors nitrogen balance in the systems as well as excessive aquatic plant growth and intensify eutrophication. On dying of those plants they settle to the bottom, since they are organic, increase the biological oxygen demand of the systems during decomposition. A large number of pesticides have come into widespread use in recent years. The term pesticide refers to any material which is used to kill pest and cover insecticides, fungicides, herbicides etc. Many of these compounds are non-biodegradable and only slightly soluble in water. Consequently, when sprayed on crop or farmland they tend to be carriers suspended particles into surface, marine or ground water systems. They enter the food chain in both fresh and water systems, under connection in on target organisms and deposit in animal tissues to alarming levels and cause harm to fish, other aquatic bio-diversity and human beings. There is no monitoring team to address the concern of agro-chemicals and pesticise residual impact control to manage water pollution in Bangladesh. 4. Pollution by Ship Oil In Bangladesh localised oil pollution is said to be heavy in the vicinity of Chittagong and Chalna port harbors. More than 1500 number of ships and 50-60 oil tanker in Chittagong port and more than 600 ships in Mongla port are handled annually. Besides, numerous river craft launches and streamers also play along water ways and discharge wastes oil spillage, bilge washing, into the water and create pollution in the marine environment. Estimated oil spillage at Chittagong port area is over 6000 MT per year while about 240,000 gallons of bilge water is dumped in the water of Mongla port. Most of the marine species and fish near the port areas are susceptible to this pollutant. It also affects costal fisheries in both qualitatively and qualitatively. In the case of oil spill, the water quality may be changed seriously affecting the multiplication of phyto and plankton. It affects the breeding places for shrimp and prawn fishery area, estuarine and mangrove area of the coast. 5. Pollution of Radioactive Materials These are some wastes of Uranium, Thorium mainly and refraining from nuclear power plant and also from industrial, medical and scientific utilization of radioactive materials in Bangladesh. Some are mutagenic and lethal at relatively low concentrations and with minute doze. 6. Pollution by Temperature Industrial pollution depending on their type, uses large volume of water for cooling purposes. Cooling water is discharged at high temperature and some rivers may have their temperature so high that fish population completely gets eliminated. This increased water temperature alters the physical, chemical and biological characteristics of aquatic system and thereby causes harm to fish and other aquatic organisms and wetland ecosystems. 7. Intrusion of Salinity The major water issues related to dry a season phenomenon such as salinity intrusion in the coastal areas particularly in the Southwest due to reducing river flow/fresh water flushing. These reduced flows are mainly due to the construction of embankments and other water development activities causing more rapid siltation of a river channel that deplete fish resources including reduction of wetlands and biodiversity. The coastal zone is extensively affected by intrusion of salt water into the rice growing area decreases rice production and other agricultural production. There are some reasons for which salinity increases in the rice field, i.e. The diversion of Ganges water by Farakka Barrage in India has created to the reduction of surface water availability and aggravated the desertification process in the western part of the country. Over drafting of fresh water aquifers, upstream withdrawal for irrigation for rice, crops and shrimp culture etc. Salinity also impacts the areas of urban and industrial centres of Khulana and Chittgong. When the stream flow of the Ganga-Brahmaputra-Meghna and their tributaries diminish greatly during the dry season, there is substantial inland penetration of salinity through the complex estuarine river system. This salinity intrusion limits the penetration of salinity through the complex estuarine river system. This salinity intrusion limits the opportunity for supplementary irrigation of dry and early monsoon crops in coastal fresh water area and damages the same crops by flooding during very high tides. High salinity also affects the growth of mangrove vegetation greatly including the changes species composition and growth retardation of certain tree species including the top dying of Sundari (Heitiera fomes) and changes the general morphological characteristics of certain plants in Sundarban forest. CONCLUSION Water pollution arising day by day from the industrial discharge directly to river or water bodies without proper treatment. Pollution is causing due to lack of proper planning, technology and lack of implementation of legislation and monitoring to tale corrective measures to control industrial effluents. The magnitude of pollution on water resources with other associated problems those are created by the industrial and agro-chemicals can be addressed through adopting a sustainable environmental management considering the present circumstances. It is an urgent need to conduct further research and comprehensive study to implement sustainable water resource management in Bangladesh To solve the issue of sharing Ganges water through Farakka Barrage, Bangladesh government has made a new water agreement with Indian government to solve the bilateral issue, which may reflect a significant and positive impact on the long-term viability of the country's important wetland ecosystem and bio-diversity resources. But it is important to need an international monitoring team for successful implementation of the agreement. Government and other non-government organisation are views some strategy sustainable use of water resources as the process of social and economic concerns and values of all groups of people while maintaining and conserving wetland and water resources of the country. The precious fresh water resources are scarce in the world as well as in Bangladesh. This scarce resource has been polluting by industrial, agricultural and sewage discharge. Unsustainable use of water resources has dried up many international rivers of the Asia-Pacific region. Integrated water resource management is only solution to resolve such conflicts arising out of water use. It is an urgent issue to take necessary measures in order to control and minimise the adverse effect of human activities and to ensure water resources management and environmental conservation in a sustainable way. Bangladesh government has taken up some crucial steps to ensure the effective implementation of the Environmental Conservation Act' 1995 by declaring seven sites as Ecologically Critical Areas, all within the country's highly significant coastal marine and fresh water wetland ecosystems and A Sundarbans mangrove forest ecosystem (10,000 sq.km. Area) has declared as a World Heritage Site, will have a significant and positive impact on the long-term viability of the country's important wetland ecosystem and bio-diversity resources. Among other initiatives undertaken by the government, Department of Environment (DOE) under the Ministry of Environment and Forest, Ministry of Industries with assistance of Asian Development (ADB) carried out a study on water pollution and its mitigation measures in Bangladesh. REFERENCES BBS (1997). Statistical Yearbook of Bangladesh (1997), Bangladesh Bureau of Statistics, Government of Bangladesh. Bangladesh Economic Review, 1997. Ministry of Finance, Government of Bangladesh. DOE 1997. Introducing DOE, Department of Environment, Government of Bangladesh. ESCAP, 1988; Coastal Environmental Management Plan for Bangladesh. Final Report Vol.2, Bangkok, Thailand, 149 pp. Islam, A.K.M.N. 1992. Limnology and pollution of wetlands. Paper presented in the National Workshop "conservation and Sustainable Management of Wetlands in Bangladesh," December 9-11, 1992, Dhaka, Bangladesh. Ministry of Environment and Forest (MOE), 1992. Bangladesh Country Report for UNCED 114 pp.
It was necessary for our species
Freshwater is needed and is a human right.
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