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When people think of
development, they
first think of economic development, which is one of the three pillars
of sustainable development. Yet, while the world has become wealthier,
the extremes of wealth and poverty have also increased, a trend that is
itself unsustainable. It is difficult in the West to imagine the
reality of extreme poverty without first-hand experience,
yet one third of humanity suffers its consequences.
For the poor who are increasingly
aware of how unjust their situation is, acceptance of the present
system is intolerable.
The Western economic system has allowed a fraction of the world
population to live in great comfort, while failing in the larger aims
of
development. By emphasizing increasing specialization, it has lost
sight of the larger picture, and treats people as secondary. Once
wealth reaches a certain level, continuing growth does not necessarily
mean improved well-being. Many negative activities like auto accidents
and pollution causing health problems are good for the economy. We are
submerged in our own wastes. The globalization of trade and
investment has not been balanced by equal freedom in the global
movements of people, maintaining great economic distortions between
countries and regions. The emphasis on productivity has produced a
system that cannot generate sufficient employment for all who need it.
Finally, the economists' short-term perspective ignores the slow
degradation of the environment, and their
preoccupation with growth is driving us rapidly up against planetary
limits.
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All too many
of these [man-made] ideologies...callously
abandon starving millions to the operations of a market system
that
all to clearly is aggravating the plight of the majority of mankind,
while
enabling small sections to live in a condition of affluence scarcely
dreamed
of by our forebears. The time has come when those who preach the dogmas of materialism, whether of the east or of the west, whether of capitalism or socialism, must give account of the moral stewardship they have presumed to exercise. Where is the "new world" promised by these ideologies?... Why is the vast majority of the world's peoples sinking ever deeper into hunger and wretchedness when wealth on a scale undreamed of by the Pharaohs, the Caesars, or even the imperialist powers of the nineteenth century is at the disposal of the present arbiters of human affairs? (Universal House of Justice, The Promise of World Peace, I, p. 7) That materialistic ideals
have,
in the light of experience, failed to satisfy the needs of mankind
calls
for an honest acknowledgement that a fresh effort must now be made to
find
the solutions to the agonizing problems of the planet.
(Universal
House of Justice, The Promise of World Peace, I, p.
8)
If long-cherished ideals and
time-honoured
institutions, if certain social assumptions and religious formulae have
ceased to promote the welfare of the generality of mankind, if they no
longer minister to the needs of a continually evolving humanity, let
them
be swept away and relegated to the limbo of obsolescent and forgotten
doctrines.
Why should these, in a world subject to the immutable law of change and
decay, be exempt from the deterioration that must needs overtake every
human institution? For legal standards, political and economic
theories
are solely designed to safeguard the interests of humanity as a whole,
and not humanity to be crucified for the preservation of the integrity
of any particular law or doctrine. (Shoghi Effendi, World
Order of Bahá'u'lláh, p.42; quoted in
Universal House
of Justice, The Promise of World Peace, I, p. 8)
Having penetrated and captured all significant centres of power and information at the global level, dogmatic materialism ensured that no competing voices would retain the ability to challenge projects of world wide economic exploitation. (Universal House of Justice, One Common Faith, p. 5) The fate of what the world has learned to call social and economic development has left no doubt that not even the most idealistic motives can correct materialism's fundamental flaws. Born in the wake of the chaos of the Second World War, "development" became by far the largest and most ambitious collective undertaking on which the human race has ever embarked. Its humanitarian motivation matched its enormous material and technological investment. Fifty years later, while acknowledging the impressive benefits development has brought, the enterprise must be adjudged, by its own standards, a disheartening failure. Far from narrowing the gap between the well-being of the small segment of the human family who enjoy the benefits of modernity and the condition of the vast populations mired in hopeless want, the collective effort that began with such high hopes has seen the gap widen into an abyss. (Universal House of Justice, One Common Faith, p.9) |
While it is easy to criticize the present economic system, an
alternative has yet to be devised, although small-scale experiments
have begun. Spiritual principles can suggest what some of the
characteristics of that new more altruistic and sustainable system
might be. They present a strong contrast to the values of the present
consumer society.
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PRINCIPLES
FOR A NEW ECONOMIC ORDER
In cycles gone by, though harmony was established, yet, owing to the absence of means, the unity of all mankind could not have been achieved.... In this day, however, means of communication have multiplied, and the five continents of the earth have virtually merged into one. And for everyone it is now easy to travel to any land, to associate and exchange views with its peoples, and to become familiar, through publications, with the conditions, the religious beliefs and the thoughts of all men. In like manner all the members of the human family, whether peoples or governments, cities or villages, have become increasingly interdependent. For none is self-sufficiency any longer possible, inasmuch as political ties unite all peoples and nations, and the bonds of trade and industry, of agriculture and education, are being strengthened every day. Hence the unity of all mankind can in this day be achieved. ( 'Abdu'l-Bahá, Selections from the Writings of 'Abdu'l-Bahá, 15, pp. 31-32) ...although material civilization is one of the means for the progress of the world of mankind, yet until it becomes combined with Divine civilization, the desired result, which is the felicity of mankind, will not be attained. Consider! ...all these weapons of war are the malignant fruits of material civilization. Had material civilization been combined with Divine civilization, these fiery weapons would never have been invented. Nay, rather, human energy would have been wholly devoted to useful inventions and would have been concentrated on praiseworthy discoveries.... Material civilization is like the body. No matter how infinitely graceful, elegant and beautiful it may be, it is dead. Divine civilization is like the spirit, and the body gets its life from the spirit, otherwise it becomes a corpse. ( 'Abdu'l-Bahá, Selections from the Writings of 'Abdu'l-Bahá, 227, pp. 303-304) Central to the task of reconceptualizing the organization of human affairs is arriving at a proper understanding of the role of economics. The failure to place economics into the broader context of humanity's social and spiritual existence has led to a corrosive materialism in the world's more economically advantaged regions, and persistent conditions of deprivation among the masses of the world's peoples. Economics should serve people's needs; societies should not be expected to reformulate themselves to fit economic models. The ultimate function of economic systems should be to equip the peoples and institutions of the world with the means to achieve the real purpose of development: that is, the cultivation of the limitless potentialities latent in human consciousness. Society must develop new economic models shaped by insights that arise from a sympathetic understanding of shared experience, from viewing human beings in relation one to another, and from a recognition of the central role that family and community play in social and spiritual well-being. Within institutions and organizations, priorities must be reassessed. Resources must be directed away from those agencies and programs that are damaging to the individual, societies and the environment, and directed toward those most germane to furthering a dynamic, just and thriving social order. Such economic systems will be strongly altruistic and cooperative in nature; they will provide meaningful employment and will help to eradicate poverty in the world. (Bahá'í International Community, Valuing Spirituality in Development 1998) |
RETHINKING
THE SOCIO-ECONOMIC SYSTEM
Sustainability requires rethinking the present economic system.
Economic development has been a major international effort for a
half-century, but despite major improvements it has failed in its
objective to eliminate poverty in the world. To achieve sustainable
development, we need to go beyond money and industrial capital
to consider a much wider range of types of capital. These should
include not only man-made or physical capital, but the human
capital built up through education and experience, the natural capital
of our planetary environment and its resources, financial capital, the
social of our institutions and communities, intellectual and cultural
capital, and the spiritual capital of our values and ethical systems.
Since many of these forms of capital are not bought and sold and do not
have an obvious monetary value, the market fails to account
for them correctly and government must develop other ways to protect
the public interest. For example, mainstreaming the
environment so that it is considered in all decision-making,
particularly economic planning, can help to ensure sustainability.
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The question of socialization is very important. It will not be solved by strikes for wages. All the governments of the world must be united and organize an assembly the members of which should be elected from the parliaments and the nobles of the nations. These must plan with utmost wisdom and power so that neither the capitalists suffer from enormous losses nor the laborers become needy. In the utmost moderation they should make the law; then announce to the public that the rights of the working people are to be strongly preserved. Also the rights of the capitalists are to be protected. When such a general plan is adopted by the will of both sides, should a strike occur, all the governments of the world collectively should resist it. Otherwise the labor problem will lead to much destruction, especially in Europe. Terrible things will take place. For instance, the owners of properties, mines and factories should share their incomes with their employees and give a fairly certain percentage of their products to their workingmen in order that the employees may receive, beside their wages, some of the general income of the factory so that the employee may strive with his soul in the work. ...every factory that has ten thousand shares will give two thousand shares of these ten thousand to its employees and will write the shares in their names, so that they may have them, and the rest will belong to the capitalists. Then at the end of the month or year whatever they may earn after the expenses and wages are paid, according to the number of shares, should be divided among both. In reality, so far great injustice has befallen the common people. Laws must be made because it is impossible for the laborers to be satisfied with the present system. They will strike every month and every year. Finally, the capitalists will lose. ( 'Abdu'l-Bahá (1912), Foundations of World Unity, p. 43-44) |
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O MY SERVANT!
O MY SERVANT!
It is
incumbent upon
each one of you to engage in some occupation - such
as a craft,
a trade or the like. We have exalted your engagement is such work to
the
rank of worship of the one true God.... Waste not
your hours in
idleness and sloth, but occupy yourselves with what will profit you and
others.... It is the duty of those who are in charge of the organization of society to give every individual the opportunity of acquiring the necessary talent in some kind of profession, and also the means of utilizing such a talent, both for its own sake and for the sake of earning the means of his livelihood. Every individual, no matter how handicapped and limited he may be, is under the obligation of engaging in some work or profession, for work, especially when performed in the spirit of service, is according to Bahá'u'lláh a form of worship. It has not only a utilitarian purpose, but has a value in itself, because it draws us nearer to God, and enables us to better grasp His purpose for us in this world. |
In order to correct
for the shortcomings of current accounting systems, we need new ways to
measure the dynamics of creating and maintaining wealth in all its
forms. This should include not only wealth accounts but also
natural capital accounts. The human resource component is the
most important, including its contribution to social capital
and the formal and informal institutions that maintain our society.
Equally important but more difficult to measure is the role
of values, and the level of trust that is essential for
society to operate. Indicators of sustainability are one way to improve
our accounting for the directions that development is taking.
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Overstep not the bounds of moderation, and deal justly with them that serve thee. Bestow upon them according to their needs, and not to the extent that will enable them to lay up riches for themselves, to deck their persons, to embellish their homes, to acquire the things that are of no benefit to them, and to be numbered with the extravagant. Deal with them with undeviating justice, so that none among them may either suffer want, or be pampered with luxuries. This is but manifest justice. Allow not the abject to rule over and dominate them who are noble and worthy of honor, and suffer not the high-minded to be at the mercy of the contemptible and worthless, for this is what We observed upon Our arrival in the City (Constantinople), and to it We bear witness. We found among its inhabitants some who were possessed of an affluent fortune and lived in the midst of excessive riches, while others were in dire want and abject poverty. This ill beseemeth thy sovereignty, and is unworthy of thy rank. Let My counsel
be acceptable to thee, and
strive thou to rule with equity among men, that God may exalt thy name
and spread abroad the fame of thy justice in all the world. Beware lest
thou aggrandize thy ministers at the expense of thy subjects. Fear the
sighs of the poor and of the upright in heart who, at every break of
day,
bewail their plight, and be unto them a benignant sovereign. They,
verily,
are thy treasures on earth. It behoveth thee, therefore, to safeguard
thy
treasures from the assaults of them who wish to rob thee. Inquire into
their affairs, and ascertain, every year, nay every month, their
condition,
and be not of them that are careless of their duty. And among the
teachings of Bahá'u'lláh
is voluntary sharing of one's property with others
among mankind.
This voluntary sharing is greater than equality, and consists in this,
that man should not prefer himself to others, but rather should
sacrifice
his life and property for others. But this should not be introduced by
coercion so that it becomes a law and man is compelled to follow it.
Nay,
rather, man should voluntarily and of his own choice sacrifice his
property
and life for others, and spend willingly for the poor... All must be
producers. Each
person in the community whose income is equal to his individual
producing
capacity shall be exempt from taxation. But if his income is greater
than
his needs he must pay a tax until an adjustment is effected. That is to
say, a man's capacity for production and his needs will be equalized
and
reconciled through taxation. ...if his necessities exceed his
production he shall receive an amount
sufficient
to equalize or adjust. Therefore taxation will be
proportionate to capacity
and production and there will be no poor in the community. |
An alternative view is that the poor have traditionally prevented
environmental degradation, but their sustainable
adaptations have broken down through the advice of outside experts and
perverse economic incentives
based on unjustified assumptions. In this view, sustainability can be
enhanced by encouraging traditional resource use systems.
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Issues of food, nutrition, health and shelter are central to the challenge of providing an adequate standard of living for all members of the human family. These issues cannot, however, be tackled solely as technical or economic problems. Eliminating hunger and malnutrition; establishing food security; providing adequate shelter; and achieving health for all will require a shift in values, a commitment to equity, and a corresponding reorientation of policies, goals and programs. The
technologies and resources exist to
meet the basic needs of humanity and to eliminate poverty.
Equity
in the use of these technologies and resources, however, will come
about
only with certain understandings and commitments. While individuals
must
do their utmost to provide for themselves and their dependents, the
community
must accept responsibility, when necessary, to help meet basic needs.
Access
to development programs and their benefits must be ensured for all. The
economics of food production and distribution will have to be
reoriented
and the critical role of the farmer in food and economic security
properly
valued. With regard to health – the physical, spiritual,
mental and social
well-being of the individual – access to clean water,
shelter, and some
form of cheap energy would go a long way toward eradicating the
problems
that currently plague vast numbers of individuals and communities. Know ye in
truth that wealth is
a mighty barrier between the seeker and his desire, the lover and his
beloved.
The rich, but for a few, shall in no wise attain the court of His
presence
nor enter the city of content and resignation.... Be not
troubled in poverty or confident
in riches, for poverty is followed by riches, and riches are followed
by
poverty. Yet to be poor in all save God is a wondrous gift, belittle
not
the value thereof, for in the end it will make thee rich in God... Cleanse
thyself from
the defilement of
riches and in perfect peace advance into the realm of poverty; that
from
the well-spring of detachment thou mayest quaff the
wine of immortal
life. [The true seeker] should be content with little, and be freed from all inordinate desire.... He should succour the dispossessed, and never withhold is favour from the destitute. (Bahá'u'lláh, Kitáb-i-Iqán, p. 193-194) Tell the rich
of the
midnight sighing
of the poor, lest heedlessness lead them into the path of destruction,
and deprive them of the Tree of Wealth. To give and
to be generous
are attributes of Mine; well is it with him that adorneth himself with
My virtues. Wealth
is praiseworthy in the highest
degree, if it is acquired by an individual's own efforts and the grace
of God, in commerce, agriculture, art and industry, and if it be
expended
for philanthropic purposes. Above all, if a judicious and resourceful
individual
should initiate measures which would universally enrich the
masses
of the people, there could be no undertaking greater than this, and it
would rank in the sight of God as the supreme achievement, for such a
benefactor
would supply the needs and insure the comfort and well-being of a great
multitude. Wealth is most commendable, provided the entire
population
is wealthy. If, however, a few have inordinate riches while
the rest
are impoverished, and no fruit or benefit accrues from that wealth,
then
it is only a liability to its possessor. If, on the other hand, it is
expended
for the promotion of knowledge, the founding of elementary and other
schools,
the encouragement of art and industry, the training of orphans and the
poor - in brief, if it is dedicated to the welfare of society - its
possessor
will stand out before God and man as the most excellent of all who live
on earth and will be accounted as one of the people of
paradise. No deed of man
is greater before God than helping
the poor.... Each one of you must have great consideration
for the
poor and render them assistance. Organize in an effort to help them and
prevent increase in poverty. The greatest means for prevention is that
whereby the laws of the community will be so framed and enacted that it
will not be possible for a few to be millionaires and many destitute.
One
of Bahá'u'lláh's teachings is the adjustment of
means of
livelihood in human society. Under this adjustment there can be no
extremes
in human conditions as regards wealth and sustenance. For the community
needs financier, farmer, merchant and laborer just as an army must be
composed
of commander, officers and privates. All cannot be commanders; all
cannot
be officers or privates. Each in his station in the social fabric must
be competent; each in his function according to ability; but justness
of
opportunity for all. |
QUESTIONS:
What are some of the characteristics of the Western economic system
that make it unsustainable?
What role does work play in development?
What attitudes
towards poverty and wealth will help us to achieve sustainable
development?
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SUGGESTIONS FOR ADDITIONAL READING
Schumacher, E. F.
(1973). Small Is
Beautiful: A Study of Economics as
if People Mattered. A classic critique of economics that
is still
relevant today.Furtado, José I. dos R. and Tamara Belt (2000). Economic Development and Environmental Sustainability. World Bank Institute Learning Resources Series. World Bank, Washington, D.C. 116 p. (report no. 20262 available as pdf, text or publication on demand from World Bank Publications at http://www-wds.worldbank.org/servlet/WDS_IBank_Servlet?pcont=details&eid=000094946_00050305302186) This training manual provides clear short explanations of many aspects of sustainable development. |
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Last updated 10 April 2006
