http://dx.doi.org/10.1017/CBO9780511779084 [ Links ], Geremek, B., 1994, Poverty: A history, transl. Waarom wij ons (soms) voor anderen inzetten', in G. Buijs (red. It was the traditional way and ought to be the way in which humans meet each other in society (Mauss 1990:18). Societies can reconstruct value systems. This highlights the dark side of some religious values supporting poverty amongst some classes in society. Olupona suggests (2009:xvi) that members of religious affiliations encourage governments to be intolerant towards corruption, to create skills-development programmes among local people, and to persuade Western governments not to give tax relieves to companies who contribute to environmental disasters. Good fortune experienced by the individual is therefore a sign of divine approval. The definitions by the United Nations (UN) and the World Bank may be particularly helpful in this regard. This has been alluded to by referring to Weber's description of Calvinism's support for capitalism as religious value. Poverty consists of many facets. Members of society should be made aware of their moral responsibility towards members of society (Loy 2008:7). According to a study from 2015, Christians hold the largest amount of wealth (55% of the total world wealth), followed by Muslims (5.8%), Hindus (3.3%), and Jews (1.1%). [ Links ], De Beer, C.S., 1996, 'Thinking and poverty', in C.W. This modernistic understanding of development as progression has in many cases proven ineffective in alleviating poverty. All Rights Reserved. Another danger is that of reductionism. How Religion Contributes To Wealth And Poverty 11/02/2011 02:07 pm ET Updated Jan 02, 2012 Wealth ownership is highly concentrated in the United States: the top 1 percent of households have consistently owned about 33 percent of net worth, and wealth inequality has gotten even worse since the recession. The author declares that he has no financial or personal relationship(s) that may have inappropriately influenced him in writing this article. 3. The religious character is lost as humanitarian assistance is mainly focused on relieving material need. These facts about religion touch on religion's involvement in the fight against global poverty. An estimated 83.4 percent of women around the world identify with a faith group, compared with 79.9 percent of men. Almost 60% of Americans will spend at least one year below the poverty line at some point between ages 25 and 75. Contentment creates the possibility to share and redistribute resources. Du Toit's analysis of poverty states that poverty consists of material, cultural as well as spiritual poverty. Olupona (2009:x-xi) argues that religion needs to play a role in alleviating poverty as it presents itself in current society in all its forms. Poverty is seen as duly punishment for transgressions against the gods. Poverty is often associated with other social evils such as violence, bribery, corruption (Olupona 2009:xi), exploitation, prostitution and discrimination against women and children (Olupona 2009:xviii). Generosity does not come naturally, but can be encouraged. Jews are more highly educated than any other major religious group around the world, while Muslims and Hindus tend to have the fewest years of formal schooling. Poverty manifests itself materialistically, culturally or spiritually (Du Toit 1996:17). The results of these measures were however not considered. In the next four decades, atheists, agnostics and other people who do not affiliate with any religion – though increasing in the U.S. and France – will make up a declining share of the world’s total population. Secondly, religion provides the ethical fibre to society in order to respond appropriately to poverty. Galston & P.H. This article suggests three functions of religion regarding poverty. In 2015, harassment of Christians, either by government or social groups, was found in 108 of 195 countries; Muslims were harassed in 125 countries and harassment of Jews was found in 74countries. 10-31. Compassion International, Inc. is a registered 501(c)(3) nonprofit organization. Much of the worldwide growth of Islam and Christianity is expected to take place in sub-Saharan Africa. This still refers to the material perspective on poverty. Religions differ from context to context. An arbitrary definition of poverty as provided by David Gordon (2005:4), is accepted by the UN: '[F]undamentally, poverty is the inability of getting choices and opportunities, a violation of human dignity. Hershock (n.d.:34) is convinced that when development does not alleviate poverty, it will definitely create an environment conducive to poverty and lead to the institutionalisation of poverty. The number of Christians is projected to rise by 34 percent. Hershock (n.d.:37) indicates that poverty is not determined by the absence of material elements, but rather the response to the absence. Along with capitalism came the processes of industrialisation and commercialism, fuelling an unstoppable economic engine. Otherwise I may have too much and disown you and say, 'Who is the Lord?' If I have what is necessary to survive I can share with others. Reducing the solution to poverty to the spiritual or ethical levels, is dangerous. Every person is of infinite value, every person matters. Across all 18 countries in Latin America, a median of nearly two-thirds of Protestants (65 percent) identify as Pentecostal Christians. Society should secure the sanctity of life for all members of society. In order to be in a harmonised relationship with the self, the other and the universe, one needs to direct attention in the correct direction. Loy (2008:4) suggests that a 'happy life' should not be measured in terms of income but in terms of well-being. There are however enough critical remarks on the different religious positions to disqualify this as a mere phenomenological descriptive study. Protestants now account for about one-in five Hispanics in the United States (22 percent). In order to make a true and lasting difference for those in poverty, we must be culturally and religiously sensitive as we interact with the poor around the world. Through effective advertisement the need is created to consume. There is no consideration of the afterlife. [ Links ], Mauss, M., 1990, The gift: The form and reason for exchange in archaic societies, transl. Religion can suggest values that can redirect attention away from selfish greed and the need to own and consume. But humans are of a dual nature: part matter and part spirit, thus indicating a connection to a spiritual dimension. The greatest wealth according to the Buddhist teaching (Premasiri 1999:4) lies in being content. The way in which this is carried out, is by identifying basic principles as expressed in different religions on how poverty can be viewed and treated. Loy (2008:7) suggests that the function of religion when it comes to poverty is to provide a moral framework for society. Geremek (1994:11) identifies capitalism as the origin of poverty. Only societies can reinforce what is of true importance in human life. The solution is to change social values in order to change the attitude towards basic needs (Du Toit 1996:26). Social status is constructed in terms of what one possesses. Those with wealth have the power to control the lives of the poor. The soul is of superior value and worth engaging with (Russell 2010:134). Assistance to the poor then becomes a missionary tool. Religion can also create a new matrix of thought, influencing the values of society. Attention paid to the material world is, according to Weber (2003:40), true of the Protestant form, especially Calvinism, of Christianity. Firstly, religion can redirect human attention to that which ought to be an ultimate concern. Religion reminds humans of human nature, to seek selflessly the benefit of others. Religion not only becomes the moral consciousness reminding society of being generous to the poor but also seeing the poor as fellow human beings. Religion provides the moral fibres enabling society to perform this task. E. Fischoff, Methuen and Co, London. These values applied in current economic systems need to be revised. An ethical treatment of a matter precedes knowledge thereof (De Beer 1996:44). The share of countries with high or very high government restrictions on religion – i.e., laws, policies and actions that restrict religious beliefs and practices – was 25 percent in 2015. This attitude illustrates generosity towards the poor. A. Kolakowska, Blackwell Publishers, Oxford. Between 2015 and 2060, Muslims – the major religious group with the youngest population and the highest fertility – are projected to increase by 70 percent. Religion has the obligation to remind society of the equality of human existence. Or I may become poor and steal, and so dishonour the name of my God. Plato pointed to this dual human existence: the body is matter and belongs to this earth, but the soul is spirit and belongs to a different dimension (Russell 2010:134). Society needs a reorientation to what is truly necessary for a complete existence (compare what has already been mentioned in the Redirection of Attention above). Geremek emphasises the role of economic indicators when defining poverty. More than 15% of Americans live in poverty, including one in five children (22%), the highest rate in the industrialized world.
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