Search results

The chapter depicts the potential place of the spirit of non-violence and the spirit of peace in social affairs and economic circumstances. It deals with the approach of Mahatma Gandhi to non-violence and the approach of Saint Francis of Assisi to noble poverty, simplicity and peace as one of the great inspirations to Gandhi. These two concepts are closely interrelated, as they have analogous aspects in theory and practice. Both of them seem suitable to be used as the main characteristics of dealing with social and ecological problems.

The following part of the chapter describes the life and the credo of Mahatma Gandhi, emphasizing the importance of non-violence, an alternative approach to deal with emerging social difficulties. After it, the chapter presents the life and the philosophy of Saint Francis of Assisi and how Gandhi was inspired by him. It emphasizes the importance of peace, noble poverty, simplicity and their spirit in ecological and social affairs. The chapter then presents non-violence and poverty as spiritual notions and shows intermediary concepts and examples of feasible business models by which they could be applied in economic practices. Non-violence and peace can be the spirit of business strategies, and they have the potential to transform modern economic practices into a more humanistic and sustainable form.

Pope John Paul II named Saint Francis as the “heavenly patron of those who promote ecology.” Revisiting the Franciscan values, as lived by St. Francis, could be of great help in solving our ecological, economic, and social problems. St. Francis can show the way to deal with Mother Earth for the sake of the future of the planet. His passionate love for creation, his adoration of seeing God in everything and everywhere, and therefore the adoration of the beauty of creation, his experience of God in the world as an incarnation theological principle, and his ways and actions of compassion give witness to a brotherly love toward everybody and everything. A Franciscan approach to integral ecology includes vulnerability, being connected, voluntary poverty, compassion, solidarity, contemplation and attentiveness, justice and peace, and prophetical wisdom.

The chapter presents a real life project in the “Klostergarten” of the Capuchin Franciscans in Muenster, Germany. To reestablish biodiversity and knowledge of how to use and preserve rare and old agricultural species, traditional varieties of regional apple trees, a good number of herb and vegetable strains have been reintroduced in the garden of the Capuchin Franciscans in Muenster. The importance of biodiversity and a holistic-spiritual approach toward nature is made clear to people visiting the garden through documentation, guided tours, and educational programs.

This paper aims to examine impacts of the poverty alleviation relocation (PAR) program on diet quality of low-income households in China. We explore the impact mechanism of relocation on diet quality and the heterogeneous effects of different relocation modes.

A fixed effects model is constructed using panel data of 1126 low-income households collected over three years in eight provinces of China. The PAR program provides a natural experiment which dramatically changes the living conditions surrounding farmers. We are able to identify the causal effects of relocation on diet quality free from selection bias.

The empirical results show that the PAR program improves diet quality of low-income households and that better market access and increasing incomes induced by relocation play an important role in this improvement. Improved market access significantly reduces the over-consumption of staple foods, whereas higher income significantly reduces the intake divergences of non-staple foods. The impacts of different relocation modes on diet quality are highly heterogeneous.

Our findings indicate that the PAR program benefits diet quality of low-income households through greater market access and increases in total household income. Market improvements and food subsidies are conducive to improving the diet quality of the low income.

Despite widespread evidences of healthy diets being associated with household environments and income, selection bias remains. This paper utilizes an exogenous program to explore the causal impacts of market access and family income on diet quality and to separate their different effects.

Like the quixotic character that never knew that he was speaking all through his life in pure and simple prose, Gandhi never realized that what he was preaching and practicing throughout his life was in fact the basic principles and theories that could be subsumed under the contemporary discipline of political economy (PE). Gandhian political economy (GPE) is replete with many of the characteristics of classical and Marxian political economy and these are mentioned at relevant places throughout this work. It also assimilates some of the major features of contemporary heterodox political economy, in particular, the class analysis of Neo‐Marxism; gender, ethnicity and class analysis of Feminist political economy; the analysis of justice, ethics and institutional trust of social political economy; the analysis of the significance of institutions and institutional change of the institutional‐evolutionary political economy; and the importance of the interdisciplinary focus on contemporary issues like development and international political economy.

American sociology has long been concerned with the social conditioning of American character, particularly with regard to caring for others. This interest can be traced to Alexis de Tocqueville's Democracy in America (1899[1838]) in which he reflected on how democratic participation in government and voluntary associations in the 1830s shaped the American character. Tocqueville believed that participation in social institutions, and especially voluntary societies, balanced the potentially excessive individualism he observed in the United States. David Riesman's The Lonely Crowd: A Study of Changing American Character (1950) picked up similar themes in an exploration of the isolation of the individual within modern society. These concerns reached a broad audience more recently in Robert N. Bellah, Richard Madsen, William M. Sullivan, Ann Swidler, and Steven M. Tipton's Habits of the Heart: Individualism and Commitment in American Life (1985) in which the authors argued that the scale had swung in favor of individualism at the expense of commitment to the social good. Robert Wuthnow (1991) addressed these issues again in Acts of Compassion: Caring for Others and Helping Ourselves, in which he explored how in volunteer work, Americans attempted to reconcile compassion with individualism. These studies, primarily focusing on white, middle‐class Americans, have laid the groundwork for an exploration of the social nature of the American character within the context of caring for others.

In the shift from government to governance the possibility of an increased role or roles for third sector actors becomes greater. In addition, the potential for different roles also increases. In public governance, for example, third sector civil society actors¹ can adopt an advocacy and campaigning role or a partnership role. This chapter seeks to understand public governance roles of Irish third sector organisations compared to those in South Africa inspired by the work of Habib (2008, 2007a, 2007b) which draws attention to the concept of substantive uncertainty. Substantive uncertainty, Habib says, is a necessary condition for democratic functioning and refers to uncertainty of outcomes in political processes. In other words, the ability to challenge elites and facilitate the dispersal of power, so that space for opposition is engendered, is the essence of democracy. Because substantive uncertainty involves this uncertainty of outcomes it challenges hegemony therefore, Habib says. Yet, he notes, the political literature has not paid a lot of attention to this concept.

Argues for a stricter compliance with Gandhian economics to promote more effective economic development in India and other developing countries. Copying Western economic practices has not helped India. The application of the more socialist Gandhian principles would produce a more even standard of living for all ‐ no one would want for the basic necessities.