Individual Rights, Economic Transactions, and Recognition: A Legal Approach to Social Economics

Modernity brought the idea of individual property rights as a com- plex phenomenon. However, economics adopted a simplistic view of property as a fundamental institution, understating the complex interaction of different rights and obligations that frame the legal environment of economic processes with an insufficiently elaborated tool. Here, a more elaborate view of legal elements will be propose

Nowhere Home: The Waiting of Vulnerable Child Refugees

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Religions, Poverty Reduction and Global Development Institutions

Religious traditions have always played a central role in supporting those experiencing poverty, through service delivery as well as the provision of spiritual resources that provide mechanisms for resilience at both the individual and community level. However, the fact that religions can be seen to support social structures and practices that contribute towards inequality and conflict, also underscores a role for religious traditions in creating conditions of poverty. While the Western-led modern global development institutions that have emerged since the Second World War have tended to be secular in nature, over the past decade or so there has been an apparent ‘turn to religion’ by these global development institutions, as well as in academic development studies. This reflects the realization that modernization and secularization do not necessarily go together, and that religious values and faith actors are important determinants in the drive to reduce poverty, as well as in structures and practices that underpin it. This paper traces three phases of engagement between religions and global development institutions. In phase one, the ‘pre-secular’ or the ‘integrated phase’ seen during the colonial era, religion and poverty reduction were intimately entwined, with the contemporary global development project being a legacy of this. The second phase is the ‘secular’ or the ‘fragmented’ phase, and relates to the era of the global development industry, which is founded on the normative secularist position that modernization will and indeed should lead to secularization. The third phase is characterized by the ‘turn to religion’ from the early 2000s. Drawing the three phases together and reflecting on the nature of the dynamics within the third phase, the ‘turn to religion’, this paper is underpinned by two main questions. First, what does this mean for the apparent processes of secularization? Is this evidence that they are being reversed and that we are witnessing the emergence of the ‘desecularization of development’ or of a ‘post-secular development praxis’? Second, to what extent are FBOs working in development to be defined as neo-liberalism’s ‘little platoons’—shaped by and instrumentalized to the service of secular neo-liberal social, political and economic systems, or do we need to develop a more sophisticated account that can contribute towards better policy and practice around poverty reduction

Interações de Rudolf Steiner com uma Educação Anticolonial

Neste artigo apresentamos argumentos que podem viabilizar o debate para a organização de uma Educação Anticolonial como processo que tem como referenciais conhecimentos e posturas próprias de cosmovisões originárias. Esse referencial se soma a princípios do legado de Rudolf Steiner, na perspectiva de processo educativo pautado na liberdade. A linguagem e a cosmovisão assumem papel relevante nesse processo como identidade e representação. Dentro dos limites permitidos por este texto, pretende-se analisar, principalmente na perspectiva da filosofia, da ontologia e da antropologia, como é possível desencadear um processo de educação que tenha por base a cosmovisão de povos originários, submetidos a processo colonial impositivo e invasivo. Um ponto relevante do texto é a abordagem fenomenológica e hermenêutica como referencial para a pesquisa científica na postura metodológica, que perpassa todo o processo tratado, gerando certo confronto com a tradicional abordagem empírico-analítica. O fechamento do texto aponta para breves pressupostos que sustentam uma Educação Anticolonial como processo, que tenha possibilidade de se caracterizar como processo viável de ruptura de fronteiras no contexto planetário, ou seja, a favor da Pachamama, que é a expressão referente à Mãe Terra

The patriotism of gentlemen with red hair: European Jews and the liberal state, 1789–1939

European Jewish history from 1789–1939 supports the view that construction of national identities even in secular liberal states was determined not only by modern considerations alone but also by ancient patterns of thought, behaviour and prejudice. Emancipation stimulated unprecedented patriotism, especially in wartime, as Jews strove to prove loyalty to their countries of citizenship. During World War I, even Zionists split along national lines, as did families and friends. Jewish patriotism was interchangeable with nationalism inasmuch as Jews identified themselves with national cultures. Although emancipation implied acceptance and an end to anti-Jewish prejudice in the modern liberal state, the kaleidoscopic variety of Jewish patriotism throughout Europe inadvertently undermined the idea of national identity and often provoked anti-Semitism. Even as loyal citizens of separate states, the Jews, however scattered, disunited and diverse, were made to feel, often unwillingly, that they were one people in exile