We are in the middle of a systemic failure in global financial markets. Over the last 30 years, these markets have been deregulated by governments who worshipped the cult of efficiency and saluted the flag of freedom. This political shift, known as neo-liberalism, has allowed global markets to be manipulated in favour of the short-term interests of the wealthiest and most powerful among us. They have been directed to support the private goals of a few rather than the shared goals of the many. The same failed global economic system that has now crippled international trade is also responsible for the increasing disparity between rich and poor.
By all means, let us change course, and do so dramatically – but in which direction?
The goal of the consensus strategy involving massive spending plans or tax cuts seems to be the resuscitation of the very same pattern of unsustainable consumption that has recently collapsed. For example, worldwide, governments seem prepared to spend trillions of dollars to recreate the old destructive model while simultaneously refusing to invest meaningfully in efforts to combat climate change. [1] We have already heard some Canadian political leaders say their anti-poverty initiatives may have to be delayed as if social and ecological justice initiatives were luxuries we cannot afford in these distressed economic times. [2] I find myself asking: are there any moral values guiding public policy in response to the economic crisis?
For over 30 years in international ecumenical circles, the Christian Churches have been developing a series of ethical principles that have come to be known as principles of Ecojustice. These principles affirm there is no contradiction between seeking justice in human society and seeking wholeness in all of Creation. They were articulated at the World Council of Churches assembly in Nairobi in 1975 and developed further at the WCC Assembly in Vancouver in 1983. Though we affirm these ethical principles out of our own tradition, they are not exclusively Christian. They have developed in other religious traditions as well. [3] They have also developed in a parallel way through the United Nations, first with the World Commission on Environment and Development in 1983 and 1987 [4], then with the Rio Earth Summit in 1992 and finally with the Earth Charter in 2000. The Ecojustice principles involve attention to solidarity, sustainability, sufficiency and equity.
Solidarity
This ethical principle involves a commitment not to abandon other people or creatures, but to stand with them as companions and allies – in one earth community. Using the principle of solidarity as a guide to economic and political restructuring means strengthening our social safety net with a national social housing initiative and living wage provisions.
Sustainability
This ethical principle requires us to adopt environmentally fitting habits of living and working that enable life to flourish. It involves utilizing ecologically and socially appropriate technology. Where this technology is new, it will require major new investments appropriately organized so everyone can benefit. Our current carbon based economy, which treats the atmosphere as a sewage lagoon without end, is clearly unsustainable. The principle of sustainability is key to the ethical re-orientation of our economy and society.
Sufficiency
This ethical principle requires a standard of organized sharing, which requires basic floors and definite ceilings for equitable or “fair” consumption. The scandal of child poverty in Canada is an example of the absence of this basic floor for consumption. The outrageous escalation of executive compensation in recent years is an example of the absence of any meaningful ceiling for equitable consumption. The resources of the world are sufficient for everyone’s need but not for everyone’s greed. If we enacted the principle of sufficiency, we could eliminate poverty and redress the imbalance in Creation.
Equity
This ethical principle refers to fairness in decision-making as well as in outcomes. It requires socially just participation in decisions about how to obtain sustenance and to manage community life for the good in common and the good of the commons. It also requires an examination of the ethical floors and ceiling referred to in the principle of sufficiency above. Particular attention needs to be focused on those who have historically been marginalized in decision-making and power sharing. A political crisis has forced pre-budget consultation with opposition political parties. What would it take to enact the equity principle by having pre-budget consultations with those living in poverty, women, Indigenous people and racial minorities?
Footnotes
[1] two months ago the parties to the Kyoto Protocol (which include Canada) refused to contribute any more than US$80 million to the UN Adaptation Fund designed to help the poorest countries tackle the effects of climate change they are already experiencing। The real need is for almost ten times that amount.
[2] “Economic woes might delay poverty agenda: McGuinty”, Canadian Press, 16 Sept। 08।
[3] See the multi volume book series World Religions and Ecology edited by Mary Evelyn Tucker and John Grim, Harvard University Press।
[4] The World Commission on Environment and Development was first formed in 1983. The Commission was chaired by Gro Harlem Brundtland and issued a report in 1987 entitled Our Common Future.
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