Tag Archives: Bhikkhu Bodhi

Can a Doughnut Help to Heal Our World?

Ven. Bhikkhu Bodhi

DOUGHNUTS
Photo by Viv Lynch on Flickr, used under a Creative Commons 2.0 Generic License (CC BY-NC-ND 2.0)

The dominant economic model followed by virtually all major economies is inflicting severe injuries on the planet’s fragile ecosystem and causing glaring economic and social inequalities. Can a diagram of a doughnut offer us a key to resolving our predicament?

The human community today faces two momentous challenges that will loom ever larger in the years ahead. One is to establish the social and economic conditions necessary for everyone on this planet to flourish: to live with dignity and purpose and fulfill their life’s potentials. The other is to safeguard the natural environment on which we depend from the harm caused by an economy dependent on unrestrained extraction and consumption. These challenges to our collective well-being are bound to grow in severity and urgency over the coming decades. To meet them successfully calls for a transformation in the vectors that drive the economy both nationally and globally. Our current dominant economic system is pushing us toward a precipice, and we’re careening forward with hardly a thought for the plunge that lies ahead. It’s as if we’re in a car drawing ever closer to the edge of a cliff, and we continue to press down on the gas pedal while we argue over which station to listen to on the radio.

To resolve the double crisis facing us we must trace it to its roots, which means that we must look at the premises that ground the dominant economic system. The economic policies our governments pursue operate within the parameters of an economic model, which posits goals for the whole economy and prescribes what it believes to be the most effective means to realize them. This model is shared by the world’s major economic powers, whether they operate in capitalist or state-controlled modes. An economic model exerts a powerful influence over almost all our ways of thinking about our common lives, yet the validity of this model, its objective truth, is tacitly assumed, accepted almost as inevitable as the succession of day and night. Thus it’s left to stand unnoticed in the background, like the screen against which a movie is projected: omnipresent, indispensable, yet not seen in itself.

If the model conforms to the contours of the real world, the policies that flow from it will be realistic, constructive, and socially benign. But if the model is rooted in a distorted picture of the world—a picture that omits some crucial features while giving excessive weight to others—it will lead to unwise policies that damage both the social fabric of our lives and the natural environment. That the model we currently work within involves serious distortions of the actual world, distortions in both its human and natural dimensions, is the crux of our present predicament.

The model that reigns today is that of an industrial growth economy, which measures “development” in terms of expanded industrial production and increase in gross domestic product. The model is powerful, compelling, and logically rigorous, but as we can see from the global crises it repeatedly triggers, it is also terribly flawed, harboring inherent pathologies that infect both our social order and our relationships with nature. It fails to recognize that an economy that thrives by devouring the Earth’s natural resources undermines and debilitates the planet’s finite supporting capacity. And it fails to recognize that at the core of every economic model there are real people who are subjects of experience—people with hopes, fears, and aspirations who, by reason of their humanity, are entitled to the basic requisites of a dignified life.

The results of such oversights can be disastrous. In the social dimension of our lives, the model leads to glaring inequalities in wealth and income, to violations of basic social equity, to pockets of deep poverty in the midst of plenty. It consigns hundreds of millions of people to the edge of survival, perpetually struggling just to avoid destitution and premature death. It divides the world into rival military camps that spend billions on weapons of deadly power while millions in their own lands live in utter poverty.

Our relationship to the environment is just as vicious. This model promotes a purely utilitarian orientation to nature, an outlook that compels us to chip away at the fragile geophysical and biological pillars that sustain human civilization on this precious planet. If the destruction continues, everything we cherish is bound to collapse, and we ourselves will join the crash.

To successfully resolve these two problems—rampant social injustice and environmental exploitation—we need an economic model that can promote social equity and the protection of the natural environment. The model must be governed not by mere quantitative measurements of production, growth, and financial profitability, but by standards that reflect a moral point of view.

This calls for an expanded conception of ethics. It’s not enough merely to promote ethics as a code of individual behavior. Ethical principles must guide the larger systems in which our lives unfold, including the dominant economic model. This means that ethics must govern our relationship to each other at every level of our shared existence while also regulating our relationships with the physical and biological systems in which we are inextricably embedded.

But to invoke ethics as a critical factor in the economy, we have to ensure that ethics shapes economic and social policies that promote the common good. This is where the current system repeatedly falters. While individual companies and institutions may adopt codes of ethics for their members—and while some companies may adhere to codes of social and environmental responsibility—the dominant model operates with an ethics-neutral source code. The prevailing imperative for a corporation to succeed, especially one with a global reach, is to maximize profits, to increase returns on investments, and to provide higher dividends to its shareholders.

To meet these goals a corporation, even while espousing ethics for its workforce, may exploit the natural wealth of the Earth without constraint: clearing primal forests for timber and monocrop agriculture, polluting lakes and rivers with toxic chemicals, belching greenhouse gases into the atmosphere. The drive for higher profits has profound human costs as well. It encourages giant companies to pay substandard wages, pressure politicians with lobbying campaigns, and transfer their bases of production to countries where labor is cheap and regulations weak and unenforced.

British economist Kay Raworth has proposed the outline of an alternative economic model that captures, in a clear visual image, the goalposts we must pursue to overcome the two interlocked hurdles facing humankind today. A Senior Associate at Oxford University’s Environmental Change Institute, where she teaches Environmental Change and Management, Raworth has designed a model she calls “doughnut economics.” She has presented this model at various conferences, in YouTube videos, on her website, and in a full-length book called Doughnut Economics, which the Financial Times selected as the best work on economics for 2017.

The “economic doughnut” has gone through several iterations. Here is a version on Wikipedia:

Like an actual doughnut, the circular model has two circumferences: an outer rim and an inner rim. The outer rim is what Raworth calls the “environmental ceiling.” It consists of nine “planetary boundaries,” among them climate change, environmental pollution, ocean acidification, biodiversity loss, and land conversion. To pass beyond these boundaries is to push environmental degradation to dangerous levels, to push the Earth’s geophysical systems along damaging trajectories. The inner rim defines the “social foundation” on which a just society rests. It involves a set of twelve essential social standards that include such material goods as nutritious food, potable water, adequate housing, and energy; social goods such as health care, education, work, social equity, and gender equality; and political goods such as political representation, freedom of expression, and peace. Between these social and planetary boundaries, Raworth writes, lies the doughnut, “an environmentally safe and socially just space in which humanity can thrive.” The task for the 21st century, according to this model, is to bring all of humanity into that safe and just space

This task, however, is not at all easy. It clashes with a political system that permits corporations and their lobbyists to write laws and block inconvenient regulations. It runs up against the reigning economic model, which is relentlessly propelling us across both the inner and the outer rims of the doughnut. The policies that flow from this model have given us a world in which a privileged few enjoy enormous power and material wealth while billions struggle just to survive—indeed, where millions fall through the cracks, unable to escape degrading poverty, hunger, illness, and early death.

If we are to achieve the common good, a world of economic justice and environmental health, we must place Raworth’s doughnut at the center of economic and social policy. Any viable, sustainable economy must be built around the recognition that true human value does not lie in rising amounts of wealth and power for the few and misery, poverty, and crippling anxiety for the powerless many. It lies in a stable natural world, thriving and regenerative; in fulfilling human relationships based on trust and equity; and in the leisure and opportunity to pursue our cultural interests and spiritual callings.

These are the goods that enrich and dignify human life, yet it is these that are being ignored and expunged by the system that prevails today. If we are to recover, we must seek out and expose the malignant forces that have infected our societies and are tearing away at our planet’s delicate geophysical and biological support systems. At the same time, with courage and determination, we must strive to create a future in which all have access to the sources of true human value and can thrive together in harmony with the natural world.

Ven. Bhikkhu Bodhi is the founder-chairperson of Buddhist Global Relief.

An earlier version of this essay was published on Common Dreams. It is reproduced here under a Creative Commons license (CC BY-NC-ND 3.0).

Ven. Bhikkhu Bodhi and Kim Behan Win Prestigious Award

By Carla Prater

Dr. B.R. Ambedkar (photo from Wikimedia Commons)

This month our Chairperson, Ven. Bhikkhu Bodhi, and Executive Director, Kim Behan jointly received the prestigious Dr. Ambedkar Prabuddha Bharata Peace Award, granted by a Buddhist organization in India called the Nagarjuna Training Institute. The institute, based at Nagaloka in Nagpur, continues the heritage of Engaged Buddhism started by the Dalit leader, Dr. B.R. Ambedkar (1891-1956).

For those who do not know of him, Dr. Ambedkar was an Indian jurist, economist, and social reformer who rose up from poverty to become one of the foremost leaders of independent India. He was born into a poor family of the Dalit community, the people previously referred to by caste Hindus as “Untouchables”—those whose very shadow was considered inauspicious and whose touch was thought to pollute. In his youth, Ambedkar suffered the indignities inflicted upon Dalits by reason of their birth, but he was a bright and diligent student who overcame the obstacles he faced in pursuit of his education. He excelled in his studies and went on to earn two doctorate degrees, from Columbia Univerity and the London School of Economics. After independence, he became India’s first Minister of Law and Justice and the principal author of the Indian Constitution.

Dr. Ambedkar deeply opposed the Hindu caste system, with its degrading treatment of the Dalits, and he vowed that though he was born a Hindu, he would not die one. He embarked on a thorough study of the world’s major religions and in the end decided that Buddhism best met his aspirations. On October 15, 1956, at a large ceremony in Nagpur, he formally undertook the Three Refuges and Five Precepts, the twin gateway to the Dharma. Immediately afterward he led 500,000 Dalits in renouncing their Hindu heritage and adopting Buddhism.

Sadly, just two months after his conversion, Ambedkar died due to chronic poor health. But the revolution he started continued to roll on. In the years and decades following the initial mass conversion ceremony, millions of Dalits have followed Dr. Ambedkar in embracing Buddhism, and thus in India today there is a large Buddhist population drawn mainly from the Dalit community. Nagaloka in Nagpur is one of their primary religious and educational centers.

The Nagarjuna Training Institute (NTI) was established at Nagaloka to provide training in Buddhist teachings to young Buddhists from all over India. After completing the training program, the trainees return to their home communities to help in propagating Buddhism. Through its programs the institute strives to promote the ideal of Prabuddha Bharat—an Enlightened India—and to play a part in the global Buddhist family. 

Every year the institute confers the Dr. Ambedkar Prabuddha Bharata Peace Awardwhich it presents on October 15, the anniversary of Dr. Ambedkar’s embrace of Buddhism. This date is also considered the anniversary of King Ashoka’s conversion to Buddhism. The Peace Award is presented “to those who have made significant contributions to the development of Buddhism and the welfare of humanity, not only in India, but throughout the world.” This year the award committee saw fit to confer the award on Bhante and Kim Behan—to Bhante for his scholarship and contributions to human welfare through BGR and to Kim for her role as executive director of BGR.

The time that the celebration of the mass conversion ceremony took place in India was too late for Bhante to join online, so he recorded an acceptance speech, which was played at the ceremony. But Kim, in Colorado, participated online and submitted a short address, which will soon be published on the BGR blog. In accepting the award, Kim writes: “I would like to share the Dr. Ambedkar Peace Award with the entire team at Buddhist Global Relief in recognition of our work together in the Dharma.”

Carla Prater is Assistant Director of Buddhist Global Relief.

 

 

Tackling Global Hunger at its Roots

By Ven. Bhikkhu Bodhi

Tackling global hunger requires that we identity its fundamental causes and remove these at the roots. This requires not only the adoption of transformative policies, but a fundamental change in our own values and attitudes.

Preparing complementary foods for children in Niger (Photo courtesy of Helen Keller International)

The Buddha teaches that to effectively solve any problem we have to remove its underlying causes. While the Buddha himself applies this principle to the ending of existential suffering, the same method can be used to deal with many of the challenges we face in the social and economic dimensions of our lives. Whether it be racial injustice, economic disparities, or climate disruption, to resolve these problems we have to dig beneath the surface and extricate the roots from which they spring.

A recent media report from Oxfam International, The Hunger Virus Multiplies, adopts just such an approach to global hunger. While the COVID pandemic has driven world hunger to the outer margins of our awareness, the report points out that more people are actually dying each day from hunger than from the virus. The death rate from COVID is estimated at 7 lives per minute, but hunger claims 11 lives per minute. The reason this statistic does not get the attention it deserves is that, unlike COVID, global hunger is perpetually with us, fluctuating only in degrees of severity.

Since its arrival, however, the coronavirus has pushed the mortality rate from hunger even higher than under pre-pandemic conditions. COVID not only takes lives directly, through its attack on the respiratory system, but imposes the economic downturns that intensify hunger. This threat is particularly ominous for those already struggling to make ends meet. Over the past year, according to the report, the pandemic has driven 20 million more people to extreme levels of food insecurity, while the number living in famine-like conditions has risen sixfold, to more than 520,000.

The report traces the death rate from acute hunger to three deep causes, which it calls “the lethal Cs”: conflict, COVID, and the climate crisis. Conflict is the single most potent driver of global hunger, pushing nearly 100 million people in 23 countries to crisis levels of food insecurity and even to famine. Conflict not only disrupts agricultural production and blocks access to food, but in a war of attrition it is common for the hostile parties to use starvation as a deliberate weapon to crush their opponents. They may block humanitarian relief, bomb local markets, set fields ablaze, or kill livestock—thereby depriving people, especially hapless civilians, of access to food and water.

Violent conflict also aggravates hunger by siphoning funds away from food supplies to the purchase of weapons. Last year alone, global military spending rose by $51 billion, more than six times the $8 billion that the UN has requested to provide food for the hungry. The U.S. continues to spend over $700 billion annually on its military programs, almost a hundred times what is needed to alleviate extreme hunger.

Economic hardship, the second major factor driving global hunger, has been exacerbated over the past two years by the COVID pandemic. The pandemic has forced lockdowns around the globe, driving up poverty levels and causing sharp spikes in hunger. Last year, poverty increased by 16% and over 40 million people in 17 countries faced severe hunger. As food production has declined, food prices around the world rose last year by almost 40 percent, the highest rise in over a decade. This has made food, even when available, unaffordable for many people. Those hit hardest have been women, displaced populations, and informal workers.

Not everyone, however, has suffered economic pain during the pandemic. While billions of people around the world have lost their livelihoods and struggle to subsist from day to day, the corporate elite have turned the pandemic into a windfall, reaping unprecedented profits. In 2020, the wealth of the ten richest people increased by $413 billion, and the trend toward increasing concentration of wealth in the hands of the privileged few continues this year as well.

Though no region has been spared the scourge of COVID, in the economically advanced countries the virus’s negative economic impact has been blunted by the ready availability of vaccines. But in the poorer nations, the vaccine remains largely inaccessible, mainly because the pharmaceutical giants in the North have refused to share their formulas with their counterparts in the global South. While antivaxxers and skeptics in the affluent nations refuse to take the shot, billions of poor people around the world who clamor for the life-saving vaccine are told it’s not available.

The third driver of global hunger is the climate crisis. This past year extreme weather events related to climate change have caused unprecedented damage. According to the report, climate disasters—storms, floods, and droughts—pushed nearly 16 million people in 15 countries to crisis levels of hunger. Each climate disaster, the report states, leads us downward into deepening poverty and hunger. Tragically, the countries hit hardest by climate shocks are those with the lowest levels of fossil fuel consumption.

To strike a hopeful note, the Oxfam report proposes seven “urgent actions” needed to stop the hunger crisis and build more just and sustainable food systems. The seven, briefly stated, are:

1. Provide emergency assistance to meet the UN’s global food security appeal, scaling up social protection, and supporting small-scale farmers and pastoralists.

2. Guarantee that humanitarian assistance reaches people, ensuring immediate humanitarian access to save civilians from starvation.

3. Forge inclusive and sustainable peace by bringing hostile parties to the negotiating table.

4. Build fairer, more resilient, and sustainable food systems, especially by increasing investments in small-scale and agro-ecological food production.

5. Promote the participation of women and giving them a greater role in repairing our broken food system.

6. Support a people’s vaccine, ending patents on COVID vaccines and helping poorer countries vaccinate their populations.

7. Take urgent action to tackle the climate crisis, cutting emissions in the rich polluting nations and helping small-scale food producers adapt to climate change.

Looking at the crisis of global hunger from a Buddhist point of view, I would hold that beneath the three causes of hunger outlined in the Oxfam report there lies a deeper web of causation that ultimately stems from the human mind. At the base of conflict and war, extreme economic inequality, and ever more deadly climate devastation we would find the “three root defilements”—greed, hatred, and delusion—along with their many offshoots. Although we cannot expect that these dark dispositions of the human mind will ever be extirpated on a global scale, if we are to solve the interwoven problems of hunger and poverty, we must mitigate, at least to a sufficient extent, their collective manifestations.

Ultimately, the persistence of hunger in our world is a moral failure as much as a sign of flawed policies. Just consider a few hard facts. Each year the world pours out close to $2 trillion on military spending, yet it would take just a tiny sliver of this to eradicate world hunger. Billionaires throw away multiple millions of dollars on vanity flights into outer space, while hundreds of millions of people here on earth languish from lack of food, housing, and medical care. Corporations make exorbitant profits but pay little or no taxes, forcing governments to cut back on basic social services. These facts mark not merely blunders in public policy but moral travesties, an inversion of priorities that ultimately harms everyone. To significantly reduce global hunger we need not only wise policies—as critical as these may be—but a fundamental reorientation in our values that cuts at the roots of economic injustice, militarism, and environmental destruction. Without such inner changes, policy changes will inevitably be limited in impact and diluted by those opposed to them.

I would posit two internal changes as most crucial to our efforts to eliminate poverty and hunger. One is a widening of our sense of empathy, a willingness to embrace in solidarity all those who daily face the harsh struggle to subsist. The other is an intelligent grasp of our long-range good, the wisdom to see that our real common good extends far beyond narrow economic indicators, that we all flourish when we create the conditions for everyone to flourish. We already have at our disposal the means of tackling each of the drivers of global hunger identified in the Oxfam report. What we need is the foresight, the compassion, and the moral courage to enact them and promote them on a sufficiently wide scale.

With a strong commitment to peace, the world’s major powers could bring conflicting parties to the negotiating table and help them resolve their differences. By sharing the COVID vaccine with reliable drug companies in Asia, Africa, and Latin America, we could ensure that the world’s poorest people are inoculated and thereby end the pandemic. By adopting fairer taxation policies and investing more in public spending, we could level economic disparities. By making a rapid transition to clean and renewable sources of energy, we could create carbon-neutral economies that preserve the health and vitality of the natural environment.

In short, the means of countering the causes of hunger are already at hand. We fail to adopt them not because they’re beyond our reach but because formidable vested interests stand in the way. Arms manufacturers, military contractors, and security firms benefit from international tensions. Corporate elites benefit from a skewed economy that increasingly concentrates wealth in fewer hands. The big pharmaceutical companies benefit from patents on life-saving vaccines. The fossil fuel industry benefits from an economy dependent on fresh sources of oil and gas. And most of us, when poverty and hunger don’t affect us personally—at least not directly and visibly—simply slouch back into complacency and a benign indifference to the plight of others.

To sustain a movement for social and economic justice, national leaders and ordinary citizens alike must be led by long-range vision, moved by empathy, and bolstered by moral courage to stand up for people and the planet. Empathy is indispensable, and for this we need to expand our sense of identity, to learn to regard those facing daily hardships not as mere abstractions—as statistics or distant “others”—but as human beings fully endowed with inherent dignity. We must see them as essentially like ourselves, sharing our basic desire to live, thrive, and contribute to their communities. We must see that their lives matter to them—and to those who love them—as much as our lives matter to each of us.

But empathy on its own is not enough. We also need a clear insight into our true long-term good as a species sharing a common planet. This means we must look beyond profits and stock values as our criteria of success, taking other standards than rapid economic growth and returns on investments as the ends of global policy. Instead, we must give priority to the values critical to social solidarity and planetary sustainability. These should include, at minimum, providing economic security to all, pursuing racial and gender equality, and protecting the natural environment from reckless exploitation and destruction by commercial interests.

Certainly, we should continue to advocate for the policies and programs offered as antidotes to world hunger. But behind such policies and programs we need changes in our views and attitudes: a right understanding of the human good and a broad commitment to the well-being of all who share this planet with us. By widening our vision, we would see that we can only fully flourish when we establish the conditions for everyone to flourish. With a wide sense of empathy, we’ll strive to create a world in which no one has to go hungry.

The Persistence of Poverty is a Political Choice

By Ven. Bhikkhu Bodhi

Embed from Getty Images

In a report issued on behalf of the UN’s Human Rights Council, Philip Alston, the Special Rapporteur on extreme poverty and human rights, explodes the comforting myth that humanity is finally on the verge of eradicating extreme poverty. The report, titled “The Parlous State of Poverty Eradication,” insists that the belief that we are making good progress in eliminating poverty “is unjustified by the facts, generates inappropriate policy conclusions, and fosters complacency” (p. 1). The author maintains that our good intentions to promote greater economic justice are constantly being undermined by false assumptions about the extent of poverty and stymied by flawed decisions about the most effective means to vanquish it.

The report points out that the optimism among policy professionals and thought leaders rests on the use of a deceptive standard to define extreme poverty. The official standard, the World Bank’s international poverty line (IPL), is arrived at by averaging the national poverty lines employed by the world’s poorest countries, mostly in Sub-Saharan Africa. The line, currently set at U.S. $1.90 in purchasing power parity, is “a standard of miserable subsistence rather than an even minimally adequate standard of living” (p. 1).

On the basis of the IPL, the U.S. in 2016 had a poverty rate of 1.2 percent, though the rate was actually 12 percent. On the IPL South Africa would have a poverty rate of 19 percent vs. a real poverty rate of 55 percent, and Mexico a poverty rate of 1.7 percent vs. a real rate of 42 percent. Setting the line so low, the report maintains, is bound “to guarantee a positive result and to enable the United Nations, the World Bank, and many commentators to proclaim a Pyrrhic victory” (pp. 4–5).

The report points out that much of the progress in eliminating poverty under the Bank’s IPL is due not to any upward global trend but to developments in China, where between 1990 and 2015 the number of people below the IPL dropped from over 750 million to 10 million. If a more realistic poverty line of $5.50 were adopted, the number of poor people globally held almost steady between 1990 and 2015, declining merely from 3.5 to 3.4 billion. That is hardly a reason to proclaim an end to extreme poverty.

Even under the Bank’s line, between 1990 and 2015 the number of people living in extreme poverty in Sub-Saharan Africa and the Middle East rose by 140 million (p. 9). Using this weak criterion, some 700 million people worldwide live under $1.90 a day, which is morally abhorrent in itself, but if we were to take a more realistic measure the extent of global poverty would turn out to be vastly higher and current trends discouraging.

According to the report, efforts to eliminate extreme poverty are bound to run up against two factors that will inevitably increase the numbers of the poor. One is accelerating climate change, which we are hardly addressing with the urgency required. Over the next decade an altered climate is projected to push 100 million more people below even the weak standard of the IPL.

The other major threat is COVID-19, which over the next three years will drive 176 million people into poverty at the $3.20 poverty line. The report calls COVID-19 “a pandemic of poverty” which lays bare the parlous state of social safety nets for low-income people around the world. Rates of illness and mortality expose racial and class divisions, and access to health care and financial assistance is also skewed along racial, gender, religious, and class lines. Those hit hardest by the pandemic are the “essential workers” who do not have the luxury of “sheltering in place” but are compelled to work under precarious conditions, becoming “sacrificial lambs” to keep the economy functioning (p. 9).

The primary guideposts the international community relies on for tackling poverty are the Sustainable Development Goals (SDGs). The first of the goals is an “end to poverty in all its forms everywhere” by 2030. Taken in isolation the goal sounds ambitious enough, but the specific targets proposed to meet this goal are “patently inadequate to actually end poverty, and the prospects of achieving them are rapidly receding” (p. 10). The tenth goal calls for reducing inequality, but the plan of implementation relies on the premise that the key to reducing inequality is continued economic growth—a shaky assumption, since history shows that the benefits of unregulated economic growth disproportionately go to the affluent.

The only viable way to end poverty, according to the report, is wealth redistribution, which would require more aggressive governmental control over the economy. However, the reigning paradigm of neoliberal ideology dictates that the market must be allowed to operate on its own, without government interference. Current attempts to achieve the SDGs therefore marginalize government action in favor of private investments and “public-private partnerships,” which usually optimize the interests of the investors over the needs of the poor (p. 12).

The report does not reject the SDGs themselves, but calls for reflection on “ways in which the overall package, including targets and indicators, can be re-shaped and supplemented in order to achieve the key goals which otherwise look destined to fail” (p. 14). One flawed premise that underlies the formulation of the SDGs is the idea that the most effective way to achieve them is through economic growth. While this premise is considered sacrosanct in neoliberal economic circles, the fact remains that the benefits of growth disproportionately go to those in positions of wealth and power. While the poor may see some small improvements in living conditions, economic disparities widen to a still greater degree and thus the old bugbear of inequality remains.

The staggering levels of wealth and income inequality in today’s world should dispel any inflated notion that the world is moving toward greater economic equity. The bottom 50 percent of the world’s population now owns less than 1 percent of total global wealth, while the top 1 percent holds 45 percent of the total (pp. 15–16). Reduction in economic inequality requires a redistribution of wealth, but figures like these remind us how far we have to go to overcome global poverty.

The report recommends global debt forgiveness as a critical factor in establishing a just international economic order. Another measure the author proposes is fair and equitable taxation, which “must be front and center in any set of policies to eliminate poverty.” Fair taxation has a significance that transcends mere economic pragmatism, standing as “a symbol of solidarity and burden sharing” and “a reflection of deeper values” (p. 16). Just tax policies would call upon wealthy individuals and successful corporations to pay their fair share of taxes, and this would require an end to tax evasion through the use of tax havens, for which the U.S. has been “the global trendsetter.” At present there are hundreds of thousands of tax havens worldwide, depriving states of as much as $650 billion in tax revenue (p. 16).

On the positive side, the project of ending poverty calls for the implementation of programs that provide universal social protection, helping people deal with the adversities brought on by sickness, disability, unemployment, and old age. Shockingly, four billion people—over half the world’s population—completely lack any level of social protection, while for many others the support available to them is far from adequate. This, according to the report, is “an extraordinary indictment of the global fight against extreme poverty” (p. 17) Continue reading

From Tragedy Springs Hope: Reflections on the Killing of George Floyd

By Ven. Bhikkhu Bodhi

The police killing of George Floyd, an unarmed black man, in Minneapolis, ignited protests and marches around the country under the banner of Black Lives Matter. To fulfill this aspiration will require extensive changes both in our institutions and in our ways of thought.

Photo: Samuel Wagner, Flickr

The police killing of George Floyd this past Memorial Day has set off a stream of protests in cities and towns across the U.S., and even around the world, united under the banner of “Black Lives Matter.” The murder, captured on video by a passing pedestrian, reveals the horror of racism in its terrible immediacy. Floyd’s dying words, “I can’t breathe,” followed by his silence, leave us shocked at witnessing such a naked display of cruelty taking place in broad daylight in a major American city, committed by an officer of the law.

Anyone who attends to the news knows that such killings are not rare. The names of the victims repeatedly flash across the media, each time setting off a wave of public revulsion. Where the murder of Mr. Floyd stood out was in the rawness of the visual imagery that revealed the slow agony of his death. Continue reading

Whose Lives Matter?

By Ven. Bhikkhu Bodhi

Embed from Getty Images

Even though Covid-19 has been taking a heavy toll on workers in the meat industry, late last month President Trump issued an executive order demanding that meat-processing plants must resume operations. The effect of this order is to confront workers with a horrendous choice: either risk losing their jobs or risk losing their lives. With meat-processing plants becoming hot spots for Covid-19, many workers are terrified about going back to work.

The Priority of Profit

The well-known saying of Jesus, “The sabbath was made for man, not man for the sabbath,” might be reformulated with regard to the economy: “The economy should serve the needs of people; people should not be made to serve the economy.” Yet the logic of modern corporate capitalism often dictates just the opposite, that people be subordinated to the demands of the economy, an omnivorous giant that feeds off a steady stream of human sweat, blood, and tears.

With the profit motive as its driving vector, the mammoth corporation directs all the components of its complex operational system toward profit maximization. When profits stagnate or decline, the company may freely adopt whatever measures are needed to change course and push earnings back on an upward curve, often without regard for the physical well-being of its employees. While labor unions earlier formed a bulwark against corporate abuse, the decline of unions has given corporations license to get their way without fear of resistance.

A particularly egregious example of this inversion of ethical priorities came to light at the end of April when President Trump invoked the Defense Production Act to compel meat-processing facilities to resume operations. In March and April, these plants had become hot spots for Covid-19. By the end of April, at least twenty workers had died from the disease and over 5,000 were infected. Since then even more workers have been infected and died, but a shortage of testing equipment prevents us from knowing the exact numbers.

As infections spread, state and local authorities used their power to order some of the most badly contaminated plants to close, a measure considered necessary to protect public health. In sum, during those two months, thirteen meatpacking and food-processing plants shut down, including some of the nation’s biggest. In response, the executives of the giant meat corporations mounted a campaign of opposition, claiming that the closing of the meat plants would endanger the national food supply. John Tyson, chairman of the board of Tyson Foods, the world’s second largest meat processor, published a full-page ad in major newspapers, including the New York Times, warning that “the food supply chain is breaking.” Continue reading

A Buddhist Perspective on Women’s Liberation

By Ven. Bhikkhu Bodhi

Kisa Gotami asks the Buddha to heal her dead son.

This winter, BGR chair Ven. Bhikkhu Bodhi spent two months in India. During this time he was invited to give the keynote address at a conference on “Buddhism and Women’s Liberation,” held in Bodhgaya on January 30 and 31, 2019, under the auspices of the Maha Bodhi Society of India. Here is a lightly edited version of his address.

Obstacles to Women’s Freedom

When we speak of “women’s liberation,” we first have to determine what women are to be liberated from. What are the obstacles to their freedom? Perhaps the most pervasive—and the most subtly disempowering—is the limitation placed on the opportunities available to women for personal expression and achievement. In traditional cultures, and even in the West today, these limitations are considered almost intrinsic to the social order. An unspoken consensus prevails that casts women into stereotyped roles that severely hamper their freedom to realize their creative potentials.

Women are seen assigned by nature to be wives and mothers. They are caretakers of the family whose role in life is exhausted by the tasks of finding a good husband, bearing children, and maintaining the household. If women do get the chance to take up a career, the general view holds that they should serve in the caring professions—as nurses, teachers, or social workers—but beyond these, when it comes to the more demanding professions and positions of social leadership, the gates are largely closed against them. Continue reading

Poverty Is Both a Political and a Moral Choice

By Ven. Bhikkhu Bodhi

The UN Rapporteur on Extreme Poverty reports that “the American Dream is rapidly becoming the American Illusion.” Isn’t it time to wake up, discard both dreams and illusions, and act on the basis of the truth?

AThe U.S. views itself as the exceptional nation, the beacon of freedom and justice for the world. In the popular imagination, it is the land of plenty where everyone can thrive, the land of opportunity where anybody who works hard enough can realize the dreams of their heart. But is this really so or just a comforting illusion?

For two weeks this past autumn, Professor Philip Alston, the UN Special Rapporteur on Extreme Poverty and Human Rights, sought to find out, traveling over the U.S. to assess the state of extreme poverty in this country and its impact on human rights. His travels brought him to California, Alabama, Georgia, West Virginia, and Washington, D.C., as well as Puerto Rico. His report, published in mid-December by the Office of the UN’s High Commissioner of Human Rights, pulls the curtains on the illusions this country cherishes about itself and reveals the startling truth about where we stand and where we are headed. Although the extent of poverty and income inequality in the U.S. has been documented several times in the past, it is still telling that the UN Rapporteur on Extreme Poverty would undertake such an investigation in America, of all places, and expose the U.S. as an outlier among the economically advanced countries.
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Moral Vision as the Foundation for Global Well-Being

Ven. Bhikkhu Bodhi

All the classical spiritual traditions of humankind are confronted by the simple but undeniable fact that we are living at a critical time when the future of human life on earth is in serious jeopardy. Dark clouds have gathered on the horizon, and we can see them in every direction. One dark cloud is the ever-widening inequality in wealth between the rich and the poor—the inequality that is driven by a neoliberal economic system that funnels more and more of the world’s wealth into the hands of a small powerful elite, who manipulate governments and international law for their own advantage. Another dark cloud is the volatile financial system, which treats the world’s vital resources such as food, water, and land as objects of financial speculation, leaving millions of people around the world hungry, landless, and homeless, burdened with oppressive debt. Still another is the persistence of wars: regional wars that are seemingly interminable and generate new terrorist groups almost as soon as the older ones bite the dust; the specter of all-out nuclear war just the press of a button away. And still another cloud takes the form of the all-seeing surveillance state, which uses the new electronic technologies to snoop into every aspect of our private lives.

Perhaps the darkest cloud of all is climate change, which has been transforming the natural environment in ways that imperil the future of human civilization. The accelerating changes to the planet’s climate, and the rapid depletion of our natural resources such as water, soil, and food, call not only for pragmatic remedies but also for a robust moral response. Our moral responsibility now extends beyond the narrow confines of our national borders to people throughout the world. In every continent people are already being bludgeoned by the impact of a warmer, stranger, more violent planet. Indeed, those who face the harshest consequences of climate change are the people least responsible for it: the simple farmers and villagers of of southern Asia, Latin America, and sub-Saharan Africa. The impacts of climate disruption occurring now extend down the line to future generations, who will have to inherit the legacy of planetary devastation that we leave behind. Our responsibility also extends to non-human beings, to the countless other species that face the loss of their natural habitats and the threat of imminent extinction.
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BGR Meets World Food Program USA

By Ven. Bhikkhu Bodhi

Twice over the past several months, BGR made emergency donations of $10,000 to the World Food Programme to help address the humanitarian crises in four countries—South Sudan, Somalia, Nigeria, and Yemen—all of which are suffering from severe food shortages bordering on famine. Stephen O’Brien, the UN under secretary-general for humanitarian affairs, has called this “the largest humanitarian crisis since the creation of the United Nations.” More than 20 million people across the above four countries face starvation and famine.

The World Food Programme, a United Nations agency, is the world’s largest body tackling hunger around the globe. Last year WFP assisted 76.7 million people in 81 countries with nutritional aid and related forms of assistance. They have been consistently effective in delivering aid to the four countries tottering on the brink of famine.  

World Food Program USA builds support and resources for the UN’s World Food Programme. Shortly after we submitted our donations, Zeenia Irani, Major Gifts Officer of WFP-USA, wrote to thank us and asked if we would be available for an in-person meeting in New York City. We replied positively and fixed the meeting for June 27th. On Tuesday afternoon BGR Board member Sylvie Sun and I met Erin Cochran, WFP-USA’s Vice President of Communications, and Zeenia for tea at the Roosevelt Hotel in mid-town Manhattan.
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