East vs West

Sen on Globalisation

Posted in East vs West, Economics on July 21st, 2006 by ravi – Be the first to comment

Amartya Sen has pointed out before that liberalism isn't uniquely Western and now he addresses the issue of globalisation in the same vein. Of note, here is Noam Chomsky on the term globalisation:

"Anti-globalization" is a propaganda term devised by the advocates of a particular investor-rights version of international integration. No sane person is opposed to globalization, surely not the left or the workers movements, which were founded on the commitment to international solidarity — that is, a form of globalization that is concerned with the rights and needs of people, not private capital.

And here is Sen:

TAP: Vol 13, Iss. 1. How to Judge Globalism. Amartya Sen.
Globalization is often seen as global Westernization. On this point, there is substantial agreement among many proponents and opponents. Those who take an upbeat view of globalization see it as a marvelous contribution of Western civilization to the world. There is a nicely stylized history in which the great developments happened in Europe: First came the Renaissance, then the Enlightenment and the Industrial Revolution, and these led to a massive increase in living standards in the West. And now the great achievements of the West are spreading to the world. In this view, globalization is not only good, it is also a gift from the West to the world. The champions of this reading of history tend to feel upset not just because this great benefaction is seen as a curse but also because it is undervalued and castigated by an ungrateful world.

From the opposite perspective, Western dominance–sometimes seen as a continuation of Western imperialism–is the devil of the piece. In this view, contemporary capitalism, driven and led by greedy and grabby Western countries in Europe and North America, has established rules of trade and business relations that do not serve the interests of the poorer people in the world. The celebration of various non-Western identities–defined by religion (as in Islamic fundamentalism), region (as in the championing of Asian values), or culture (as in the glorification of Confucian ethics)–can add fuel to the fire of confrontation with the West.

[...]

BJP fights kindergarten imperialism!

Posted in East vs West, Humour, India, News, Silliness on June 14th, 2006 by ravi – Be the first to comment

[via RawStory] 

Guardian | Indian state bans Baa Baa Black Sheep
Maseeh Rahman in Delhi
Wednesday June 14, 2006

Tens of thousands of children at Indian schools have been told they can no longer sing popular English nursery rhymes such as Twinkle Twinkle Little Star and Baa Baa Black Sheep.

In an attempt to rid schools of what is perceived as malign western influence, the school education minister in the state of Madhya Pradesh, Narottam Mishra, has commissioned a new set of rhymes written by Indians to "infuse a sense of patriotism" among five-year-olds.

[...]

This is not the first time that the Hindu nationalist BJP has stirred a controversy by tinkering with the school curriculum. In neighbouring Gujarat state, school textbooks were rewritten to categorise religious minorities including Muslims, Christians and Parsis as "foreigners" and to extol aspects of Nazism and fascism. A social studies textbook in Gujarat said: "Hitler lent dignity and prestige to the German government within a short time, establishing a strong administrative set-up."

Iran and the West

Posted in East vs West, History, Politics on June 5th, 2006 by ravi – Be the first to comment

Below is an excerpt from the NYT about the history of Western meddling in Iran, with a sub-theme (reflected in the title) that is inessential to basic understanding of the politics and motivation of all parties.

The Persian Complex - New York Times
[...]

We tend to forget that Iran's insistence on its sovereign right to develop nuclear power is in effect a national pursuit for empowerment, a pursuit informed by at least two centuries of military aggression, domestic meddling, skullduggery and, not least, technological denial by the West. Every schoolchild in Iran knows about the C.I.A.-sponsored 1953 coup that toppled Prime Minister Mohammed Mossadegh. Even an Iranian with little interest in his or her past is conscious of how Iran throughout the 19th and 20th centuries served as a playground for the Great Game.

Iranians also know that, hard as it may be for latter-day Americans and Europeans to believe, from the 1870's to the 1920's Russia and Britain deprived Iran of even basic technology like the railroad, which was then a key to economic development. At various times, both powers jealously opposed a trans-Iranian railroad because they thought it would threaten their ever-expanding imperial frontiers. When it was finally built, the British, Russian (and American) occupying forces during the Second World War made full use of it (free of charge), calling Iran a "bridge of victory" over Nazi Germany. They did so, of course, after Winston Churchill forced the man who built the railroad, Reza Shah Pahlavi, to abdicate and unceremoniously kicked him out of the country.

Not long after, a similar Western denial of Iran's economic sovereignty resulted in a dramatic showdown that had fatal consequences for the country's fragile democracy and left lasting scars on its national consciousness. The oil nationalization movement of 1951 to 1953 under Mossadegh was opposed by Britain, and eventually by its partner in profit, the United States, with the same self-righteousness that today colors their views of the Iranian yearning for nuclear energy.

[...]

A few other worthwhile sources of information:

The spectre of Malthus

Posted in Animal Rights, Arrogance, Biology, East vs West, Economics, Scientism on April 13th, 2006 by ravi – Be the first to comment

On many left lists, in the West in particular, if you talk about the unsustainability of current human population and consumption, you are often labelled a "neo-Malthusean" and further, an enemy of the common folks and an advocate of population control of the worst kind. A popular modern version of this debate is the Simon-Ehrlich wager, between conservative economist Simon and eco-activistic (and in that sense leftist) biologist Ehrlich; the twist being that it is the conservative who argues against any dangers posed by human population. For the record, Ehrlich lost that wager handily.

Ehrlich offered a newer list of criteria that Simon found unnacceptable (see link above). What is interesting about the new list is that Ehrlich finally starts thinking outside the [human] consumption trap (and the rephrasing of the issue as one of the effects of human consumption).

Recently, biologist Eric Pianka, at the University of Texas, has been in hot water over his own doomsday predictions about disease and death among human populations. I do not know the background of this guy and his affiliations. However, the following note from his website is an excellent argument of why human arrogance and ignorance, in this context, are morally repugnant.

What nobody wants to hear, but everyone needs to know
Eric R. Pianka

I have two grandchildren and I want them to inherit a stable Earth. But I fear for them. Humans have overpopulated the Earth and in the process have created an ideal nutritional substrate on which bacteria and viruses (microbes) will grow and prosper. We are behaving like bacteria growing on an agar plate, flourishing until natural limits are reached or until another microbe colonizes and takes over, using them as their resource. In addition to our extremely high population density, we are social and mobile, exactly the conditions that favor growth and spread of pathogenic (disease-causing) microbes. I believe it is only a matter of time until microbes once again assert control over our population, since we are unwilling to control it ourselves. This idea has been espoused by ecologists for at least four decades and is nothing new. People just don't want to hear it.

Population crashes caused by disease have happened many times in the past. In the 1330s bubonic plague killed one third of the people in Europe's crowded cities. Smallpox and measles decimated Native Americans when Europeans transported them to the new world. HIV is a relatively new disease wreaking havoc in Africa and Asia. Another population crash is inevitable, but the next one will probably be world-wide.

People think unrealistically because they have lost touch with the natural world. Many people today do not really know where and how our food is produced, and on what our life support systems are based. As we continue paving over natural habitats, many think that we can disrupt and despoil the environment indefinitely. We have already taken half of this planet's land surface. Per capita shares of all the things that really matter (air, food, soil, and water) are continuously falling. Our economic system is based on the principle of a chain letter: growth, growth, and more growth. Such runaway growth only expands a bubble that cannot be sustained in a finite world. We are running out of virtually everything from oil, food and land to clean air and water.

Some politicians, economists, and corporations want us to believe that technology will come to our rescue. But we have a false sense of security if we think that science can respond quickly enough to minimize threats from emerging diseases. Microbes have such short lifecycles that they can evolve exceedingly fast, much faster than we can respond to them. Many bacteria have evolved resistance to most antibiotics, and viruses are resistant to just about anything. Defense always lags behind offense. So far, modern humans have just been lucky. A reactive approach to problems isn't enough, we also need to be proactive and anticipate problems before they become too severe to keep them from getting out of control.Many people believe that Earth and all its resources exist solely for human benefit and consumption, this is anthropocentrism. We should allow the millions of other denizens of this Earth some space to live — they evolved here just as we did and have a right to this planet, too.

I do not bear any ill will toward humanity. However, I am convinced that the world WOULD clearly be much better off without so many of us. Simply stopping the destruction of rainforests would help mediate some current planetary ills, including the release of previously unknown pathogens. The ancient Chinese curse "may you live in interesting times" comes to mind — we are living in one of the most interesting times humans have ever experienced. For example, consider the manifold effects of global warming. We need to make a transition to a sustainable world. If we don't, nature is going to do it for us in ways of her own choosing. By definition, these ways will not be ours and they won't be much fun. Think about that.

While he may be temporarily (or even entirely) wrong on the predictions about disease, he is (IMHO) absolutely right on human crowding out of other species, human faith on technology, and in particular our attitude towards the world and how we "consume" it. It is fashionable today (within the left) to dismiss this sort of thing as "new age" sentimentality or "primitivism". The argument deserves more respect.

Globalisation and its contradictions

Posted in East vs West, Economics on March 20th, 2006 by ravi – Be the first to comment

I sometimes think Economics has more interesting questions than Physics, but less interesting answers than the latter. Perhaps that is so because an ideological position seems almost a pre-requisite before any work in the field is started. Below are a set of links on the issue of globalisation and its effects. Broadly speaking, its somewhat of the same old debate abou free market vs protectionism, but the agents are reversed, and it seems, so are some of the ideologues.

The old story was that, despite its intuitive appeal (and caution gained from the experiences of colonialism), protectionism was bad for developing nations and adopting a free market system was a quicker (and perhaps only) way to achieve economic progress. The Asian Tigers were a clear demonstration of this, it was argued. Closed and protected economies like India, which languished for decades, blossomed into dynamic capitalist success stories within years of “liberalising” their economies. China was a bit of an outlier, but could be explained away.

Then we hear from Ha-Joon Chang about the development history of today’s “first world” nations and the credibility of the critique of protectionism:

Kicking Away the Ladder:
How the Economic and Intellectual Histories of Capitalism Have Been Re-Written to Justify Neo-Liberal Capitalism

Ha-Joon Chang (Cambridge University, UK)

There is currently great pressure on developing countries to adopt a set of “good policies” and “good institutions” – such as liberalisation of trade and investment and strong patent law – to foster their economic development. When some developing countries show reluctance in adopting them, the proponents of this recipe often find it difficult to understand these countries’ stupidity in not accepting such a tried and tested recipe for development. After all, they argue, these are the policies and the institutions that the developed countries had used in the past in order to become rich. Their belief in their own recommendation is so absolute that in their view it has to be imposed on the developing countries through strong bilateral and multilateral external pressures, even when these countries don’t want them.

Naturally, there have been heated debates on whether these recommended policies and institutions are appropriate for developing countries. However, curiously, even many of those who are sceptical of the applicability of these policies and institutions to the developing countries take it for granted that these were the policies and the institutions that were used by the developed countries when they themselves were developing countries.

Contrary to the conventional wisdom, the historical fact is that the rich countries did not develop on the basis of the policies and the institutions that they now recommend to, and often force upon, the developing countries. Unfortunately, this fact is little known these days because the “official historians” of capitalism have been very successful in re-writing its history.

Almost all of today’s rich countries used tariff protection and subsidies to develop their industries. Interestingly, Britain and the USA, the two countries that are supposed to have reached the summit of the world economy through their free-market, free-trade policy, are actually the ones that had most aggressively used protection and subsidies.

[...]

Shortly after came the stories of the workings of the IMF and WB capped by a series of criticisms of erstwhile enthusiast Joseph Stiglitz.

Fast forward to today and we come to the role reversal, where countries like India and China are growing at near 10% rates while the US (and other parts of the West) is bogged down — of particular interest: jobs and outsourcing. And the result has been a strange morphing of positions among the intellectuals, theorists and assorted heavy-weights:

Guru of economics does an about-turn on free trade

At 89, after decades of speaking in favour of it, Paul Samuelson says it’s not such a good thing after all
Jay Bhattacharjee

A battle royale has just been initiated in the rarefied world of economic theory, although the rumblings have not yet reached these shores. The first salvo has been fired by no less a person than Paul Samuelson, and the targets he has chosen include some of his most prominent acolytes and disciples.

The MIT professor, winner of the Nobel Prize in 1970 and research mentor of countless economists, who later became major scholars in their own right, has re-assessed his entire stand on globalisation and the benefits that accrue from the process. In doing so, Samuelson has been scathing in his critique of some of his students, including Jagdish Bhagwati, once a member of his innermost circle.

[...]

The thrust of Samuelson’s analysis is that a country like China, basically a low-wage economy, will create a net negative impact on the American people, when it manages a substantial rise in productivity in an industry in which the United States was earlier a leader. Initially, American consumers may benefit from low-priced goods in their supermarket chains, but their gains may be more than neutralised by large losses sustained by American workers who lose their jobs.

[...]

Needless to say, this has not gone down well with Bhagwati (whom I like to think of as the intellectual version of Thomas Friedman ;-)). Not just a liberal like Samuelson, but also conservatives like Paul Craig Roberts have switched to a protectionist (of sorts) position, and Bhagwati takes on Roberts in the WSJ:

Top Economists Square Off In Debate Over Outsourcing[...]

[Bhagwati:]

Look at the facts for 1999-2002. The Bureau of Labor Statistics shows that, counting four IT-related sectors, the jobs expanded; slowly no doubt, but contract they did not. In 2002, the number of jobs in these sectors was over 17 million.

Contrast that with the estimate of gross numbers of outsourced jobs: They were around 100,000 per annum, and the upper estimates of job loss annually over the next 15 years has been put at 225,000, which is less than 1.5% of the stock of available jobs in 2002. I must add that the net estimates show that the U.S. has many more people employed in services that are exported than are “lost” in services that are imported.

And these jobs will surely expand because the main driver of growth in our economy is our prodigious technical change. Technical change nearly always substitutes for unskilled labor, but it creates new skilled jobs, both by creating new products and processes but also because the maintenance of technology also requires skilled labor.

[...]

[C]ountless … new jobs in unforeseen and unforeseeable occupations, requiring new skills, have emerged and will continue to emerge.

True, we will need to extend our adjustment assistance programs beyond manufacturing. We will also need imaginative programs to assist the older folks who cannot readily acquire new skills for the new jobs. We will finally need to delink medical benefits from employment: a change whose time has come, now that increased exposure to trade means that flexible responses to changing opportunities are possible.

But what we do know is that protection will only compound manifold the difficulties of adjustment for our skilled workers.

[...]

[O]ur social safety net is not as strong; and the family has been frayed, so neither the social nor the personal safety net is available to meet difficult problems of adjustment to import competition. So, when the fear of job losses is high, anxiety
is immense, as now.

[...]

Astonishingly, a liberal leadership of the Democratic Party that professes to better credentials on altruism in regard to developing countries is now committed to policies that are aimed at the developing countries which are using the trade opportunity to work themselves out of poverty, while a Republican president has taken the high road on both outsourcing and on foreign investment!

I think Bhagwati is right[er] (as are people like Krugman who have made similar points) about the last point he raises, and it is interesting to note that he is willing to talk about things like safety net or the difficulty of retraining.

Stanley Fish on the Cartoon Bruhaha

Posted in East vs West, Liberalism on February 11th, 2006 by ravi – Be the first to comment

As always, Fish (now at Florida International University) doesn’t fail to give an interestingly different analysis. But perhaps I find it interesting only because of my liberalism (my feeble attempt at a joke — read Fish to see why its possibly funny). This is Fish on the cartoon controversy, in an Op-Ed piece in the NYT. I urge you to follow the link and read the entire piece.

NYT: Our Faith in Letting It All Hang Out
By STANLEY FISH
Published: February 12, 2006

IF you want to understand what is and isn’t at stake in the Danish cartoon furor, just listen to the man who started it all, Flemming Rose, the culture editor of the newspaper Jyllands-Posten. Mr. Rose told Time magazine that he asked 40 Danish cartoonists to “depict Muhammad as they see him,” after he noticed that journalists, historians and even museum directors were wary of presenting the Muslim religion in an unfavorable light, or in any light at all.

“To me,” he said, this “spoke to the problem of self-censorship and freedom of speech.” The publication of the cartoons, he insisted, “was not directed at Muslims” at all. Rather, the intention was “to put the issue of self-censorship on the agenda and have a debate about it.”

I believe him. And not only do I believe that he has nothing against Muhammad or the doctrines of Islam, I believe that he has no interest (positive or negative) in them at all, except as the possible occasions of controversy.

This is what it means today to put self-censorship “on the agenda”: the particular object of that censorship — be it opinions about a religion, a movie, the furniture in a friend’s house, your wife’s new dress, whatever — is a matter of indifference. What is important is not the content of what is expressed but that it be expressed. What is important is that you let it all hang out.

Mr. Rose may think of himself, as most journalists do, as being neutral with respect to religion — he is not speaking as a Jew or a Christian or an atheist — but in fact he is an adherent of the religion of letting it all hang out, the religion we call liberalism.

The first tenet of the liberal religion is that everything (at least in the realm of expression and ideas) is to be permitted, but nothing is to be taken seriously.

[...]

This is, increasingly, what happens to strongly held faiths in the liberal state. Such beliefs are equally and indifferently authorized as ideas people are perfectly free to believe, but they are equally and indifferently disallowed as ideas that might serve as a basis for action or public policy.

Strongly held faiths are exhibits in liberalism’s museum; we appreciate them, and we congratulate ourselves for affording them a space, but should one of them ask of us more than we are prepared to give — ask for deference rather than mere respect — it will be met with the barrage of platitudinous arguments that for the last week have filled the pages of every newspaper in the country.

One of those arguments goes this way: It is hypocritical for Muslims to protest cartoons caricaturing Muhammad when cartoons vilifying the symbols of Christianity and Judaism are found everywhere in the media of many Arab countries. After all, what’s the difference? The difference is that those who draw and publish such cartoons in Arab countries believe in their content; they believe that Jews and Christians follow false religions and are proper objects of hatred and obloquy.

But I would bet that the editors who have run the cartoons do not believe that Muslims are evil infidels who must either be converted or vanquished. They do not publish the offending cartoons in an effort to further some religious or political vision; they do it gratuitously, almost accidentally. Concerned only to stand up for an abstract principle — free speech — they seize on whatever content happens to come their way and use it as an example of what the principle should be protecting. The fact that for others the content may be life itself is beside their point.

This is itself a morality — the morality of a withdrawal from morality in any strong, insistent form. It is certainly different from the morality of those for whom the Danish cartoons are blasphemy and monstrously evil. And the difference, I think, is to the credit of the Muslim protesters and to the discredit of the liberal editors.

[...]

Perhaps Fish is already aware of the possibility that he, more than anyone else, might personify the flippant nonchalance/posturing of the liberal he describes so well! ;-)

Is Western Liberalism so uniquely Western?

Posted in East vs West, Liberalism on January 16th, 2006 by ravi – 6 Comments

In left circles in the USA I have heard the (at times grudging, or at other times even proud) acceptance/declaration of the notion that Western Liberalism (or Western Democracy) is the better of available systems, past and present. While one part of this notion, that liberalism or democracy are positive systems, is unambiguous (and even agreeable) to me, I have been confounded by what clarification or addition is provided by the prefix “Western”.

Perhaps the simple fact that many non-Western nations have a relatively short history at democracy excludes them from contributing to the idea of it? That this short history is a consequence of the colonialism of these same Western nations is surely not unworthy of consideration in such a conclusion? Or is it? It could be argued that while the latter is a sad and deplorable truth about the double-faced advance of democracy in the West, it does not change the factual record of democratic and liberal thought and movements.

In his new book, The Argumentative Indian Sen speaks to this very issue as he tracks the history of the development of the argumentative tradition in India (one non-Western nation that gained independence from colonialism in 1947 and has, apart from a brief period of emergency, retained a democratic form of government):

From Sen’s “The Argumentative Indian” (hardcover, 2005):

Pages 12-14:

The historical roots of democracy in India are well worth
considering, if only because the connection with public
argument is often missed, through the temptation to
attribute the Indian commitment to democracy simply to
the impact of British influence [...]. [I]n general, the
tradition of public reasoning is closely related to the
roots of democracy across the globe. But since India has
been especially fortunate in having a long tradition of
public arguments, with toleration of intellectual
heterodoxy, this general connection has been particularly
effective in India. When, more than half a century ago,
independent India became the first country in the
non-Western world to choose a resolutely democratic
constitution, it notonly used what it had learned
from the institutional experiences in Europe and America
(particularly Great Britain), it also drew on its own
tradition of public reasoning and argumentative
heterodoxy.

[...]

It is very important to avoid the twin pitfalls of (1)
taking democracy to be just a gift of the Western world
that India simply accepted when it became independent,
and (2) assuming that there is something unique in
Indian history that makes the country singularly suited
to democracy. The point, rather, is that democracy is
intimately connected with public discussion and
interactive reasoning. Traditions of public discussion
exist across the world, not just in the West.

[...]

Even though it is very often repeated that democracy is
a quintessentially Western idea and practice, that view is
extremely limited because of its neglect of the intimate
connections between public reasoning and the
development of democracy - a connection that has been
profoundly explored by contemporary philosophers [...].

[...]

Pages 75-80:

In that large tradition, there is indeed much to be proud
of [he is talking about Indian achievements that the
expat community could take pride in --ravi], including
some ideas for which India gets far less credit than it
could plausibly expect. Consider, for example, the
tradition of public reasoning. Even though the
importance of dialogue and discussion has been
emphasized in the history of many countries in the
world, the fact that the Indian subcontinent has a
particularly strong tradition in recognizing and pursuing
a dialogic commitment is certainly worth noting,
especially in the darkening world — with violence and
terrorism — in which we live. It is indeed good to
remember that some of the earliest open public
deliberations in the world were hosted in India to
discuss different points of views, with a particularly
large meeting arranged by Ashoka in the third century
BCE. It is good to remember also that Akbar
championed — even that was four hundred years ago
– the necessity of public dialogues and backed up his
conviction by arranging actual dialogues between
members of different faiths. [...]

It is at this time rather common in Western political
discussions to assume that tolerance and the use of
reason are quintessential — possibly unique –
features of “Occidental values”: for example, Samuel
Huntington has insisted that the “West was West long
before it was modern” and that the “sense of
individualism and a tradition of individual rights and
liberties” to be found in the West are “unique among
civilized societies”. Given the fair degree of ubiquity
that such perceptions have in the modern West, it is
perhaps worth noting that issues of individual rights
and liberties have figured in discussions elsewhere as
well, not least in the context of emphasizing the
importance of the individual’s right of
decision-making, for example about one’s religion.

There has been support as well as denial of such rights
in the history of both Europe and India, and it is hard
to see that the Western experience in support of these
rights is peculiarly “unique among civilized societies”.
For example, when Akbar was issuing his legal order
that “no man should be interfered with on account of
religion, and anyone is to be allowed to go over to a
religion that pleases him”, and was busy arranging
dialogues between Hindus, Muslims, Christians, Jains,
Parsees, Jews and even atheists, Giordano Bruno was
being burnt at the stake in Rome for heresy, in the
public space of Campo dei Fiori.

The quoted sections above offer only a small glimpse into Sen’s thought on the matter, but even this short bit of text makes a compelling argument against intentional or unintentional regional chauvinism (if that’s the right phrase).