This document discusses the globalization phenomenon and transnational social movements. It describes how social changes now occur globally and lead to greater interdependence between all people. This global tide is transforming the world in both positive and negative ways, increasing tensions but also hopes for peace. The document then discusses how the Nestle baby formula controversy in the 1970s was one of the first transnational social movement campaigns, organized by groups across borders to put pressure on Nestle and achieve reforms in infant formula marketing and regulation. This campaign showed how globalization can facilitate grassroots activism on issues not related to international politics.
Without ending poverty, we cannot build peace & prosperity;
without peace & prosperity, we cannot solve our environmental crises;
without solving our environmental crises, we cannot end poverty.
Without ending poverty, we cannot build peace & prosperity;
without peace & prosperity, we cannot solve our environmental crises;
without solving our environmental crises, we cannot end poverty.
Development aid should concentrate on initiatives to boost food security through small-scale family gardens instead of international food aid on which the most of the recipients remain totally dependent
We invite you to join FAHC in its mission.
Join the fight against global poverty.
Help feed the hungry children one by one.
Help keep the smiles of the children going. Help raise funds for the children.
FAHC children need our help now more than ever.
Join the campaign!
This project will provide training for 150 Zulu women, which will then impact approximately 600 associated family members living with in the community.
Children Feeding Children is a nonprofit based in Florida. The model program was created in Rosario De Naranjo, Alajuela, Costa Rica. It is a hands on science program where students learn plant biology and the science of beneficial fungus (Biocides). Web Site is now under construction. www.childrenfeedingchildren.org
For all information contact childrenfeedingchildrenusa@gmail.com
Axis is a Culture Movement Marketing Agency specializing in full-service marketing and communications targeting the U.S. Hispanic and African American markets.
Development aid should concentrate on initiatives to boost food security through small-scale family gardens instead of international food aid on which the most of the recipients remain totally dependent
We invite you to join FAHC in its mission.
Join the fight against global poverty.
Help feed the hungry children one by one.
Help keep the smiles of the children going. Help raise funds for the children.
FAHC children need our help now more than ever.
Join the campaign!
This project will provide training for 150 Zulu women, which will then impact approximately 600 associated family members living with in the community.
Children Feeding Children is a nonprofit based in Florida. The model program was created in Rosario De Naranjo, Alajuela, Costa Rica. It is a hands on science program where students learn plant biology and the science of beneficial fungus (Biocides). Web Site is now under construction. www.childrenfeedingchildren.org
For all information contact childrenfeedingchildrenusa@gmail.com
Axis is a Culture Movement Marketing Agency specializing in full-service marketing and communications targeting the U.S. Hispanic and African American markets.
Reducing the number of people living in extreme poverty throughout.docxcatheryncouper
Reducing the number of people living in extreme poverty throughout the world is clearly one of the great moral challenges of our time. Although the issue is by no means absent from what we study and teach, as educators in the United States we appear to be falling short in the task of ensuring that our students are adequately informed about world poverty, its consequences, and the ways in which it can be reduced. Is it possible that some of the reluctance to deal with the topic stems from the fact that it may have uncomfortable conclusions for our own lives?
If we take seriously the idea that the value of a human life does not diminish when we cross national boundaries, then we ought to be giving a much higher priority to reducing world poverty. I have in mind a broad re-envisioning of what we teach.
We should not limit so important a topic to specialized courses on international development (valuable as they are). The issue should be prominent in anthropology, cultural studies, economics, ethics and sociology. In political-science courses, we should ask why we pay so little attention to people living in poverty outside our borders. Psychology courses could take up the factors that limit our willingness to give to distant strangers. Engineers might increase the amount of class time they devote to how their skills can be applied to assist the world's poorest people. Medical schools could focus more on the global burden of disease and how it might be reduced, and law students should be prompted to think about an international legal regime that allows American oil companies to buy oil from dictators who pocket most of the proceeds. Programs could also be produced to help to educate the broader public.
Nor should we shy away from reconsidering our emphasis on teaching in fields that have timeless artistic and cultural value. It is legitimate to ask: In a situation in which more people die each year from poverty-related causes than died in any one year during World War II, how much should we be spending on the refinement of our artistic sensitivities and those of our students?
I began to think about our obligations to the poor in 1971, when I was a graduate student in philosophy at the University of Oxford. A few years earlier, such a question would not have been considered one for philosophers to discuss. The prevailing view then was that the business of philosophy was to analyze the meanings of words. The linguistic analysis that preoccupied philosophers was supposed to be ethically neutral. We would discuss whether the statement "You ought to return the book you borrowed" expressed an attitude or stated a fact, but not whether it was always obligatory to return a borrowed book -- let alone to give to the poor.
The student movement of the 1960s demanded that the university become "relevant." In response, with war raging in Vietnam and civil disobedience against it at draft offices across the United States, a few philosophers began to revive ...
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Americas Shame Author Singer, Peter Abstract Th.docxnettletondevon
America's Shame
Author: Singer, Peter
Abstract:
The US has, for many years, been at or near the bottom of the list of industrialized countries in terms of
the proportion of national income given as foreign aid. The ignorance of Americans about their nation's
role in aiding the world's poorest people is widespread, and it has been shown in many surveys. Singer
discusses the ethical obligations of citizens of developed countries to those living in extreme poverty.
Full text:
Reducing the number of people living in extreme poverty throughout the world is clearly one of the great
moral challenges of our time. Although the issue is by no means absent from what we study and teach,
as educators in the United States we appear to be falling short in the task of ensuring that our students
are adequately informed about world poverty, its consequences, and the ways in which it can be reduced.
Is it possible that some of the reluctance to deal with the topic stems from the fact that it may have
uncomfortable conclusions for our own lives?
If we take seriously the idea that the value of a human life does not diminish when we cross national
boundaries, then we ought to be giving a much higher priority to reducing world poverty. I have in mind a
broad re-envisioning of what we teach.
We should not limit so important a topic to specialized courses on international development (valuable as
they are). The issue should be prominent in anthropology, cultural studies, economics, ethics and
sociology. In political-science courses, we should ask why we pay so little attention to people living in
poverty outside our borders. Psychology courses could take up the factors that limit our willingness to
give to distant strangers. Engineers might increase the amount of class time they devote to how their
skills can be applied to assist the world's poorest people. Medical schools could focus more on the global
burden of disease and how it might be reduced, and law students should be prompted to think about an
international legal regime that allows American oil companies to buy oil from dictators who pocket most of
the proceeds. Programs could also be produced to help to educate the broader public.
Nor should we shy away from reconsidering our emphasis on teaching in fields that have timeless artistic
and cultural value. It is legitimate to ask: In a situation in which more people die each year from poverty-
related causes than died in any one year during World War II, how much should we be spending on the
refinement of our artistic sensitivities and those of our students?
I began to think about our obligations to the poor in 1971, when I was a graduate student in philosophy at
the University of Oxford. A few years earlier, such a question would not have been considered one for
philosophers to discuss. The prevailing view then was that the business of philosophy was to analyze the
meanings of words. The linguistic analysis that preocc.
1. The Global Tide
Social movements and social change now occur all over the world, and have led to a greater
interdependence of all people. These trends are called globalization, which is based on technology
and rapid movement around the globe. This article describes these changes as part of a "global tide"
which is transforming the world in positive and negative ways. The hope for peace and cooperation
is great, but globalization increases tensions and the potential for conflict.
In the 1970s, babies in Third World nations were dying when they might have been thriving. The
apparent culprit: ersatz mother's milk made from powder. The Nestle Company, a Swiss-based
multinational, had identified Third World mothers as a high-growth marketing opportunity. Nestle
baby formula was aggressively pushed as the "modern" way to feed infants. In the developed world,
baby formula works fine. It may not be as good as mother's milk, but it's reasonably close. As long
as the bottles and rubber nipples for the formula are properly sterilized, the mixing water reasonably
pure, and the mixing proportions right, babies do well on it.
But in Third World villages in the 1970s, pure water was the exception, not the rule, and the need
for sterilization was hard to explain and seldom practiced. Beyond that, the formula was cheap by
First World standards, but expensive by Third World reckonings. That made it fatally tempting to
stretch the powder by diluting it too much, thus degrading the nutritional value. Health care
professionals and missionaries working in the Third World were outraged, and they communicated
their sadness and anger to Nestle, which did nothing, and to governments, which didn't seem to
care. Nestle had threatened no nation's security, broken no laws.
But nutritionists and activists in the industrialized world did care, and condemnation of Nestle's
marketing practices became widespread. As word got out, the cause was taken up by nearly 100
private organizations in 65 nations. A transnational economic boycott of Nestle products was
launched, coordinated by a U.S.-based transnational citizen coalition, the Infant Formula Action
Committee (INFACT). The INFACT-led transnational campaign ultimately forced Nestle to
abandon its Third World marketing practices, and it also led to the passage in 1981 of a World
Health Organization code of conduct governing the marketing and sale of infant formula. The
Nestle boycott was arguably the first activist campaign of its type. It attracted cross-border
participants who organized outside traditional diplomatic or political channels in an attempt to
accomplish reform in an area outside the immediate interests of international politics.
Transnational social movements are one aspect of "globalization"—a term pundits use to describe
the rapidly increasing cross-border economic, social, and political interactions that are not
originated by national governments. Although theorists argue about when the trend toward
globalization began, few would deny that the process has been accelerating for more than two
decades. It was in the 1970s that Americans discovered with a jolt that the world's economy had
become highly interdependent. In 1971, President Richard Nixon withdrew the dollar from the gold
standard. From then on, the dollar floated against other currencies, thus facilitating—in theory—
worldwide free trade.