Poverty alleviation has implied an important goal for developing countries and policy-makers in the last century. Recently, organisations such as the United Nations or the World Bank have reported a paramount, increasing necessity for exerting efforts on reducing poverty in such countries.
Moreover, in 2016, the Organisation for the Economic Co-Operation and Development stressed the role of economic growth as a powerful factor in reducing poverty in developing countries. Incidentally, this positive effect can be drawn from empirical evidence such as the unprecedented poverty reduction associated with economic growth in the India since 1980, the poverty reduction—69% to 54%—in Mozambique caused by a 62% economic growth between 1996 and 2002, and the Chinese economic growth which have lifted 450 million of people out of poverty since 1979.
In parallel with this data, there has been empirically observed a potential link between poverty and shame that might imply a new avenue in research. Indeed, a team of researchers at University of Oxford (UK), Makerere University (Uganda), Oslo & Akershus University College of Applied Sciences (Norway), Institute of Rural Management (India) and Institute of Sociology, Chinese Academy of Social Scienes (China), has uncovered a new dimension of such linkage. The study (‘Poverty in Global Perspective: Is Shame a Common Denominator?’), which can be found at the Journal of Social Policy, starts wondering whether shame is universally associated with poverty—either in collectivistic or individualistic societies and cultures.
With the purpose of addressing their research question, they conduct a qualitative inquiry in diverse cultural settings, framing the concept of poverty according to local definitions for facilitating cross-country comparisons. Firstly, they investigate the poverty-shame nexus in each country by analysing cultures’ dominant values through a qualitative interpretation of their literature, film and proverbs. Secondly, after finding a linkage between poverty and shame, they conduct in-depth interviews with individuals experiencing poverty with the aim of applying a maximum difference technique that addresses their research question. Data analysed in the qualitative inquiry are in-depth interviews of adults and children—a total of 317 participants. Sample size involves seven countries with different culture—China, India, Korea, Norway, Pakistan, Uganda and the UK. Additionally, a total of 30 pieces of literature, film and proverbs is analysed in each country, covering a period of 150 years.
Cumulative evidence reveals that shame is universally associated with poverty, regardless the social and cultural nuance. In addition, they also find that poverty-related shame is internally felt but externally imposed by (1) the attitudes of those not in poverty, (2) anti-poverty policies and (3) the public discourse, causing individuals pretence, withdrawal, depression and despise, among other consequences.
In addition, the study does not only reveal innovative insights but also is quality research on the field—let us briefly analyse the substance of its methodological background.
The most remarkable weakness of qualitative inquiries is that researchers´ personal biases and idiosyncrasies can more easily exert an influence on respondents, making them to be less suitable for testing theories in comparison with quantitative inquiries approaches. However, the research team of this study fights against such weakness by avoiding to include the words ‘poverty’ or ‘shame’ neither in the in-depth interviews nor in the selection process of the respondents, with the aim of decreasing the chance for potential biases and hence balancing that weakness.
Moreover, they construct themselves the nexus that addresses their research question by induction, as they assert that there is not much known about this phenomenon. In light of the essence of this study, that poverty-related shame can be externalised but also internally felt, the chosen methodology is the most suitable to access to this dimension, as a quantitative inquiry could not reach to lived experiences that are not much known about.
Furthermore, the study also investigates the ‘universality’ of that nexus, something that might seem debatable under the traditional ontological position of qualitative inquiries. This position states that there exist ‘multiple realities’ and ‘truths’, which could lead advocates of the ‘incompatibility thesis’—thesis that confines the choice of the methodology to the paradigm, implying the impossibility of a combination—to argue against the fact of studying the ‘universality’ of a phenomenon through a qualitative inquiry. However, as an attempt to avoid such confrontation, the study uses of a maximum difference design—under the rationale that if the nexus holds across extremely different cultural settings, it might imply its ‘universality’—as it inherently recognises the existence of those multiple realities, with the only aim of observing whether those realities are linked under a common pattern, something that is totally consistent with the ontological position of the qualitative paradigm, leading to stifle the aforesaid potential critiques.
Another important feature of this study is that its purposive/qualitative sampling lies in line with the purpose of its inquiry, as it is achieved a selection of cases for an in-depth focus of study at the same time that transferability is allowed for generalising the findings and hence achieving the universality of the nexus—despite cultural nuances.
Concluding, the explicit appropriateness of the chosen methodology with the research question implies a causal, irreducible factor for fully addressing the phenomenon that the research question arises and hence for achieving an ‘excellent’ research that implies one of the most important empirical insights on social and cultural anthropology of this decade.
World history From Alfa to Omega Or The human tragedy
While reading the Bible the first thing that strikes the eye is a holistic image of a human being. At first, according to the Book of Genesis, God created man on the last day of the creation in his own image and likeness and let them have domination on an entire world. But although outwardly a human being has divine qualities their nature and essence is not ideal. Moreover at the end of each day of creation it is said: “God saw that it was good” but the same conclusion was not made at the end of the sixth day. Probably God was in doubt. God created man endowed with reason and free will and is immediately convinced that his created being is imperfect hence the man and the woman does not obey the will of God and sinned. And in order to put a man to the true path Adam and Eve were punished and were sent forth from the Garden of Eden. And God told the first woman “great will be your pain in childbirth, still your desire will be for your husband, but he will be your master”. These means that from the beginning God created man and woman equal and the consequence of the first sin became ruling.
In turn God said to Adam: “the Earth is cursed on your account; in pain you will get your food from it at all your life”.
Secondly, Cain killed his brother Abel. And the Lord said to Cain: “you are cursed from the earth. No longer will the earth give you her fruit as the reward of your work, you will be a wanderer in flight over the earth”.
And later when humanity has multiplied the Lord saw that the sin of men was great on the earth, and that all the thoughts of their heart were evil and the Lord had sorrow because he had made men on the earth, and grief was in his heart”. And the Lord said to himself: “I will take away creatures, whom I have made from the face of the earth, even man and beast and that which goes on the earth and every bird of the air for I have sorrow for having made them”.
Thirdly, God made up his mind due to and granted people one more chance again. The Lord said to Noah: “The end of flesh has come; the earth is full of their violent doings”. The destruction came on every living thing moving on the Earth, birds and cattle and beasts and everything which went on the earth and every man”. Only Noah and those who were with him in the ark were kept from death. And when the waters were away the “Lord said in his heart: “I will not again put curse on the earth because of men for the thoughts of men’s heart are evil from their earliest days; never again will I send destruction on all living things as I have done”.
The fourth, God said that the men of Sodom and Gomorrah were evil and sinned a lot. Thus he decided to destroy these cities and told Abraham about it. When Abram said to God “Will you let destruction come on the righteous with the sinners?” And the Lord said that if by chance there are even ten righteous men within the cities, he will have mercy on the towns for their sakes.
In the book of John it is written, “In the beginning was the Word and the Word was with God, and the Word was God”. I won’t dare to talk about the Word, but I can briefly touch upon some of its manifestations – the speech and the especially significant part of the speech—the “word”: It can be stated that words are condensations of human mind, with the help of which meaningful speech is formed. In other words, things and phenomena – utterly everything is expressed through words. Every time when we narrate or write a word, a thing or phenomena emerges within us. That is why it is said that every word is a whole word. By the way, the possibility to create words is God’s gift to humans. “And out of the ground the Lord formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them; and whatsoever Adam called every living creature, that was the name thereof”. Combining the words we express a complete thought, and combining separate thoughts we get, for example, a story. To write the World history many ideas formed from different words are needed that can become a thick book or a multi-volume work. But if this is the only way of writing history. The reader may himself connect, combine words, make them vivid, as much as he is familiar with words.
Reader create yourself, you are able to do more than I did.
And Here’s the Whole Story
Sinning, fratricide, genocide, theft, robbery, greed, deceit, crime, treachery, betrayal, selfishness, philandering, homosexuality, child abuse, harlotry, drug abuse, ebriosity, self-seeking, violence, authority, ambition, avarice, greediness, vanity, ostentation, adulation, servility, self exaltation, materialism, bribery, racketeering, corruption, dictatorship, tyranny, slavery, peonage, avidity, murder, state, World War, oligarchy, banditry, terrorism, the mafia
After reading these words, new words are coined within us and the list of them gradually increases and everyone of it visualizes a human vice which gives birth to a vile deeds and acts. As these deeds and acts are vast, the words visualizing them are vast. But the question is not limited to the words. The words are gathered, combined and linked, and turn into ideas, thoughts, images and then outgrow into a story.
The story lines up human villainous blemishes and inhuman deeds. At first there was a sinful person. Probably he was lazy, nefarious one who had stolen the food from his brother or neighbor at the dawn of the story. Then appeared the other, relying on his strength, seized others food. Thus loot rises which becomes the lifestyle of others. Human story is a story of deeds of human faults. On the core of the blemish lies the biggest sin – delusion to enjoy the life at any rate, to serve everything to satisfy this delusion. Not to work as much as possible, to eat delicious foods and drink, to have sex, to keep servants, to achieve power at any cost, at least over a child, over people, over a state, over the world, over the nature to be able to give orders, as Nazar the Brave said “Now stand there, punks!”.
A state is created that should become their defender, to ensure their safety. But, instead, the state becomes a tool in the hands of the authorities for advanced and vast stealing. It is just to the point to remember the story of Alexander the Great. A pirate was brought to him for punishment. Alexander asked him: “Are you a pirate? Do you rob people?”. The latter replied: “Yes, My Lord, I rob people with my little boat to meet the needs of my family and I am called a pirate. But if an entire nation is robbed with thousands of ships and people they are called a Great Leader or a Great Ruler”.
A new era of war between states begins and is going on up to present. What is war if not a legalized robbery and a legalized murder? Wars have never ended with victory, because the victorious state had been defeated in the next war, and on the other hand, the both sides – the victorious and the defeated states – had only victims, one more, the other less. The theft was dilapidated in a short time. Thus the result of wars has always been blood and destruction, the human suffering. Has the Europeans realized that they had destroyed the creation of God when conquering America? Has the Turk realized that he has not only destroyed chapels built by others but he has stopped the building of the new ones. Of course not. And the victorious war is presented as a heroism, protection of Motherland, the nation safety, the base for a brilliant future, a pompous words are woven to glorify the victims, slogans “no one is forgotten nothing is forgotten”, unknown soldiers are praised, monuments are build, even Medal of Honors are rewarded posthumous. It is apparent, that all this is directed to the alive that are prepared for the next wars. But the reality is that the rulers has nourished their ambition and urge for power, provide their entertainment and pleasure, enjoying life in their own way. The losers had partially revoked from their amusement and pleasure, filled with revenge and got ready for the next war.
By the way as to the revenge; in ancient times blood revenge was very common when in case of a murder, the relative of the victim, to uphold the honor of his family, was obliged to kill either the murderer or his close relative. The latter should treat likewise and thus endlessly. In the course the civilization of the society, realizing the dangerous effects of this phenomenon, the state assumes the responsibility to punish the murderer and gradually the blood revenge is being forced out from the civilized societies. But the States moved this phenomenon of revenge to international relations.
It is not arbitrary that great tragedians Aeschylus , Sophocles , Euripides , Shakespeare and other geniuses see the tragedy of a person as well as of a society in human poor-spirited blemishes. Dante , describing the hell in his “Divine Comedy”, had probably suffered a lot finding appropriate punishment for each vice and placing human soles in a hell and had to describe the hell as giant abyss which is divided into several circles of suffering. Balzac in his “Human Tragedy” has not suffered less describing the human vice. Pavstos Buzand uses such words as hatred, jaundice, malice, rancor, villainy, conspiracy and so on in describing the human ghastly taints and deeds. More horrifying is the description of Movses Khorenatsi – ignorance, whoredom, stupidity, self-conceit, gold lover, insincere, vainglorious, vanity, rigmarole, indolence, arrogance, peroration, ebriosity, swank, authorities steeling with thieves, grafter, stingy and greedy, abductor and so on. Movses Khorenatsi the cause of the tragic situation of Armenia of his times considered the inhumane vice and deeds of humans. Hardly a nation is found that does not agree with Movses Khorenatsi’s “Lament”. But if Movses Khorenatsi is mourning the Armenian condition, Grigor Narekatsi in the poem “Book of Lamentations” is mourning for the world generally, for human condition laden with sins. He is sure that if we put human vices on one of the pan of the scale and on the other – the Mount Ararat, the mountain will be lighter. As to enumerating the words describing the human blemish used by Narekatsi, means to do Sisyphean work. Since the world has currently become a big market and everything has become a matter of trade, and consumer philosophy prevails; when every single day the advertisements tell us what we do need, and the criteria of human, social and spiritual values is money, the inhumane vices and deeds of a man has become more vivid and advancing.
The story has not changed because the man himself has not changed but has accumulated and multiplied his blemishes and vices in the course of time. The man keeps on finding the causes of his inhumane blemishes outside of himself, blames the devil, but there is no devil, we are the devils, it is inside of us, it is our freedom of choice of free will given to us by God, which is generally wicked. The man keeps on justifying even the largest sin with the divine power of reason not only before the others but also before his own conscience, tries to justify his the most villainous deed before others. It is more vividly described in the Bible, when after committing the first sin the God asked Adam why he ate that apple, he answered: “This woman, whom you gave to be with me, she gave me the fruit of the tree and I took it”. So Adam first blamed the God then Eve but not himself. When the God gave the same question to Eve, she replied, “I was tricked by the deceit of the snake and I took it”. As we see Eve was more humble, she blamed only the wisest snake. It is noteworthy that there is no devil in this case. It is not accidentally said that a good deed has thousands of parents, and the evil is an orphan. Everyone is to be blamed but the sinner himself.
When you learn the modern scientific understanding of the Universe, you see a great explosion, millions of temperatures, collision of stars, collapse, black hollow which absorbs everything, and suddenly you imagine a trivial, lost corner of the Universe, where reason was shaped, birds are singing, the river is flowing, the trees cast a shadow and in this boundless divine surroundings people instead of enjoying the life, they struggle with each other and do everything to destroy the life on our Earth.
A question rises. Where are the human generous impulses and inclinations that we see around us? Have they vanished? Of course not. They do exist and proceed with the existence. Let`s talk about the self-sacrifice; for instance, heroes of the war are ready to give their lives for the sake of their battle friend, for their Motherland sacrificing themselves and the future of their children. But such generous, eminent and stately actions get lost, dissolved in the horrors of war, whether the war is won or not. The Don Quixotes exist nowadays and probably thanks to them that the world has not been finally and totally destroyed.
And at last a prominent question; all the children are wonderful, where do the villains appear from? Let us find the answer to this question.
When I decided to give an ostentatious title to this little essay and wrote it on computer, a black square appeared, and it seemed to me that I am starting to understand the meaning of the K. Malevich “Black Square”. It is known from physics that the absolute black body absorbs all the energy. The same happens in the course of human history when human vices and repulsive actions absorb the positive actions and lofty intentions, and the spirit plunges into the darkness. This process is very similar to the astrophysical “black hole” which devours all the material in the sphere of its influence, and as much it devours, there’s nothing that can get out of it, even a small spark of light.
Human history, too, absorbs everything humane and is apparently like a “black hole” but from which, unlike the black one, blood is poured out of it
We all have to look way out of that predicament. We may burn a lamp of hope and try to stay a man, much better Human.
Elpidophoros sees his future in GOA. Or not?
Archbishop Demetrios’ possible retirement has been discussed more and more often, and not only in the media but also in Orthodox forums and blogs, which highlights the importance of this event and the difficulties the Greek Orthodox Archdiocese of America will soon face. However, the accents drastically differ from those in official statements and open letters.
The GOA issues are much more complicated as Demetrios is not the root cause of the crisis. The point is that even after at the moment of its birth the Archdiocese wasn’t independent enough, and now it’s even less so. Each of its Dioceses is subject to Constantinople, each of its bishops is controlled directly – so nothing really depends on the Archbishop in these circumstances. In spite of this, the GOA Primate’s retirement is inevitable.
In this situation many see Bursa Metropolitan Elpidophoros Lambriniadis as Demetrios’ successor, though opinions vary. His supporters say that his appointment is a chance to increase the GOA’s self-sufficiency and make it more modern and open. Opponents consider this Constantinople’s trick to impose dictatorship and dispel all hopes for independence in the guise of liberalism and an effective crisis manager. There are even those who believe Elpidophoros will become an American Patriarch…
It’s hard to say if these conjectures are based on reliable information. Either can’t we say with certainty that Elpidophoros is involved in disseminating these gossips, but they obviously play into his hands. Metropolitan of Bursa is not only an ambitious person but also a pragmatic one, and his program is not of that great significance in this context. By the way, he may become the one to bring the LGBTQ issues to the GOARCH agenda. Recently, along with some largest benefactors to the GOA, even Metropolitan Kallistos Ware of Diokleia has paid notice to them in his essay for the Wheel.
However, for such an ambitious person as Elpodophoros, the American Archdiocese is unlikely a primary career interest. The Metropolitan likely sees the GOA as a platform to return to the Patriarchal elections in Turkey. Although this fact fills the Archdiocese’s members with indignation, but today the GOA is just an interim stage in a race for the Patriarch See in Istanbul, on the outskirts of Europe. It will be so until the Archdiocese’s benefactors and hierarchs become concerned not with the figure of Demetrios but with internal reforms and the revision of relations with Constantinople. Or – until the See indeed moves to the US. Up to this moment anyone can promise to the GOA laity anything in blogs and on the sidelines – this is a free country.
Rohingya Crisis Needs World’s Support
World Bank Group President Jim Yong Kim and United Nations Secretary-General António Guterres came to Bangladesh to see firsthand the world’s fastest-growing refugee crisis.
Before they left, they urged the world not to turn a blind eye to the plight of Rohingya refugees fleeing their homes in neighboring Myanmar.
Over 700,000 Rohingya have taken shelter in Cox’s Bazar in southeastern Bangladesh since August 2017. Many now fear that their shanty homes – made of bamboos and plastic sheets, perched on deforested hills – could crumble under the heavy rains of the monsoon season.
But the flow of refugees has not stopped. As Kim and Guterres visited Cox’s Bazar under gray skies, more people arrived with stories of hardship and brutality.
“I have worked in some of the poorest countries in the world, but the experience here has been deeply troubling,” Kim said. “I have been deeply moved by the courage and the dignity of the Rohingya people, and appalled by their stories of what they had to endure: rape, torture, killing, burning of homes. As the UN Secretary-General said, the Rohingya are one of the most discriminated against and vulnerable communities on Earth. ”
The Government of Bangladesh has done the world a great service by keeping its borders open and supporting the refugees, Kim said. But the responsibility should not be Bangladesh’s alone.
The number of refugees in Cox’s Bazar— one of the poorest districts in Bangladesh—is now more than twice that of the local population.
Despite its own challenges, Bangladesh has been drawing from its own resources to respond to the crisis. Among other measures, the country has allocated 5,000 acres of land for temporary shelters, provided food relief, deployed mobile medical teams, and carried out large-scale immunization campaigns. Bangladesh has built 13 access roads to the temporary and registered camps and established water points and sanitation facilities.
With the monsoon rains continuing, the government has relocated 30,000 people to safer ground while preparing to move other vulnerable people, with support from UN agencies and non-governmental organizations
As the needs continue to grow, the World Bank Group announced last week up to $480 million in grant-based support to Bangladesh for health, education, sanitation, disaster preparedness, and other services for the refugees until they can return home safely, voluntarily, and with dignity. This financing will also help build the country’s capacity to deal with the crisis. The World Bank’s ongoing programs also will support the people in Cox’s Bazar.
But the UN Secretary-General said more funds are urgently needed as a key $950 million humanitarian aid plan is just over a quarter funded.
Prior to visiting Cox’s Bazar, Kim and Guterres met with Prime Minister Sheikh Hasina to express their gratitude to the people and government of Bangladesh.
“The government’s relief effort, along with those of domestic and international relief agencies, has saved thousands of lives,” Kim said. “We look forward to continuing to work with the government to create and maintain dignifying living conditions for the Rohingya people. We’ve come to an agreement that we will build some more permanent structures and provide more services—the kinds of basic things that everyone needs, such as health care and education.”
Kim explained that support for the Rohingya is one of several areas where the Bank Group is working closely with Bangladesh.
“With respect to the government of Bangladesh, we believe so strongly in the direction they are going – for issues quite separate from the Rohingya – that we provided over $3 billion of low interest, long maturity loans this year for Bangladesh’s development priorities,” Kim said.
He added that this is the highest level of financing the World Bank has ever provided to Bangladesh from the International Development Association—the Bank’s fund for the poorest countries. IFC, the World Bank Group’s private sector arm, also committed more than $420 million [AC1] [DLB2] of financing to private companies in Bangladesh this year.
“We consider Bangladesh an important partner in reducing global poverty, and we’re committed to helping Bangladesh achieve its aspiration of becoming an upper-middle income country,” Kim said.
The joint World Bank-UN visit to the refugee camp signals a closer working relationship with the United Nations to address fragility, conflict, violence, and forced displacement—situations that can last a decade or more, requiring more resources than humanitarian aid alone can provide.
Kim, Guterres, and Filippo Grandi, the United Nations High Commissioner for Refugees, all described the current level of cooperation between the World Bank and UN agencies as unprecedented.
“We have been working very closely with our UN partners to bring humanitarian response and development together,” Kim said. “The refugee situation around the world is everybody’s problem. It’s not just a problem for host countries, or just a problem for the refugees—this is everybody’s problem. What I saw today was heart-breaking and appalling. On the other hand, I was deeply inspired by the courage and dignity of the people who were kind enough to speak with us.”
“The work is not done; it’s just getting started,” Kim concluded. “At the World Bank Group, we are committed to doing more to make sure that the Rohingya, and all of us, can see justice. We are all Rohingyas.”
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