In Justice: Women and Global Economics (Searching for a New Framework)

Rating:
Summary: Powerful ideas for change...
Review: Ann-Cathrin Jarl is part of the Church of Sweden, in a country with a reputation for concern for social justice and ethics. In this text, Jarl looks at the ideas of economics (particularly market economies) and ethical issues as they relate to and are influenced by feminist theory and practice. That there is widespread, oppressive poverty in much of the world (even in the developed, industrial world of the West) is not new information; that this poverty disproportionately affects women in every society is often forgotten. This has prompted women around the world to look for solutions, not just for themselves but for the whole of society. Jarl draws on ideas from feminist economists, feminist ethical philosophers, and feminist liberation theologians.

Her book does deal with politics, but also goes beyond the political theory to the underlying structures and philosophical/theological foundations. She recognises the importance of context and particularity (very true in politics, philosophy, and theology in present scholarship) but also calls for a look at the commonalities - poverty and oppression are so widespread as to be general systemic problems.

The book is organize in three primary sections. The first section is on Feminist Economics. After giving a brief overview of `regular' neoclassical economics (the dominant economic framework operating in the world today), she looks at the emergence of feminist economics and the redefinition process here. Perhaps the most important critique here is not in definitions or models themselves (though there is concern here) but rather from the missing elements, the inequalities and informal sector pieces not often included in the grander economic schemes (for example, the responsibility of women raising babies only becomes an economic issue if the woman chooses - or has no choice but - to go to work, thus creating a need for fee-based services). There are issues of how men and women think differently (Jarl references Deirdre McClosky and Mary Daly as examples), the difference in approach to basic human needs in both definition and need-fulfillment, and the need to look at power relations in different ways.

The next section is on Feminist Ethics. Jarl looks at ideas standard in liberation theology (the pedagogy of the oppressed, the preferential option for the poor and oppressed, etc.) as well as different hermeneutic paradigms, such as hermeneutic of suspicion. She draws on ideas from people like Gutierrez and Segundo, as well as Elizabeth Schussler-Fiorenza. How does the Bible view women? This is important, given the impact the Bible has on the lives of women worldwide. Jarl constructs a feminist approach to justice that draws in economic issues and the need for praxis rather than simple theory, which leads to the final portion of the text.

The final section is on Economic Justice. Jarl sets forth the idea of identifying and meeting basic human needs as a primary criterion for justice, echoing liberation theological ideas here. One problem here is that there is no single standard of basic needs that is sufficient on a global scale. Even at the national or state level, these differing needs become problematic. However, just as various economic criteria can be evaluated (GDP, GNP, etc.) and adapted and interpreted for different settings, realistic levels can be identified. Jarl sees the provision of basic needs as a crucial issue for justice, but how can economics impact this fairly?

Jarl identifies two primary means of economic distribution of goods and services. One is through redistribution (usually government sponsored processes), and the other is through market economy. People must be willing to engage in open dialogue about these processes, recognising the various failures of each in the past. Jarl also points out the way economics is sometimes used as a scapegoat technique, in which the poor are blamed for their own poverty.

Justice is about setting up right relations. Basic human needs provision is an issue of justice, not an issue about rights. In a world where nearly one trillion dollars are spent each year on military resources, and the provision of basic human needs (from foundational education to sanitation to medical and food-provision infrastructure) costs only 1/20th of that amount, how can we in the West (who do most of the military spending, not to mention more frivolous spending on entertainment and luxury - including the luxury of trying to lose excess weight! - at an even great scale) claim to stand for justice?

Transforming overall economic patterns would transform lives globally, and impact the global community in just ways beyond many of our visions. In a world increasingly dangerous, it would pay dividends, economic and otherwise, to live in right relationship with others. Jarl's book provides interesting ideas for consideration in this regard.

Rating:
Summary: Powerful ideas for change...
Review: Ann-Cathrin Jarl is part of the Church of Sweden, in a country with a reputation for concern for social justice and ethics. In this text, Jarl looks at the ideas of economics (particularly market economies) and ethical issues as they relate to and are influenced by feminist theory and practice. That there is widespread, oppressive poverty in much of the world (even in the developed, industrial world of the West) is not new information; that this poverty disproportionately affects women in every society is often forgotten. This has prompted women around the world to look for solutions, not just for themselves but for the whole of society. Jarl draws on ideas from feminist economists, feminist ethical philosophers, and feminist liberation theologians.

Her book does deal with politics, but also goes beyond the political theory to the underlying structures and philosophical/theological foundations. She recognises the importance of context and particularity (very true in politics, philosophy, and theology in present scholarship) but also calls for a look at the commonalities - poverty and oppression are so widespread as to be general systemic problems.

The book is organize in three primary sections. The first section is on Feminist Economics. After giving a brief overview of 'regular' neoclassical economics (the dominant economic framework operating in the world today), she looks at the emergence of feminist economics and the redefinition process here. Perhaps the most important critique here is not in definitions or models themselves (though there is concern here) but rather from the missing elements, the inequalities and informal sector pieces not often included in the grander economic schemes (for example, the responsibility of women raising babies only becomes an economic issue if the woman chooses - or has no choice but - to go to work, thus creating a need for fee-based services). There are issues of how men and women think differently (Jarl references Deirdre McClosky and Mary Daly as examples), the difference in approach to basic human needs in both definition and need-fulfillment, and the need to look at power relations in different ways.

The next section is on Feminist Ethics. Jarl looks at ideas standard in liberation theology (the pedagogy of the oppressed, the preferential option for the poor and oppressed, etc.) as well as different hermeneutic paradigms, such as hermeneutic of suspicion. She draws on ideas from people like Gutierrez and Segundo, as well as Elizabeth Schussler-Fiorenza. How does the Bible view women? This is important, given the impact the Bible has on the lives of women worldwide. Jarl constructs a feminist approach to justice that draws in economic issues and the need for praxis rather than simple theory, which leads to the final portion of the text.

The final section is on Economic Justice. Jarl sets forth the idea of identifying and meeting basic human needs as a primary criterion for justice, echoing liberation theological ideas here. One problem here is that there is no single standard of basic needs that is sufficient on a global scale. Even at the national or state level, these differing needs become problematic. However, just as various economic criteria can be evaluated (GDP, GNP, etc.) and adapted and interpreted for different settings, realistic levels can be identified. Jarl sees the provision of basic needs as a crucial issue for justice, but how can economics impact this fairly?

Jarl identifies two primary means of economic distribution of goods and services. One is through redistribution (usually government sponsored processes), and the other is through market economy. People must be willing to engage in open dialogue about these processes, recognising the various failures of each in the past. Jarl also points out the way economics is sometimes used as a scapegoat technique, in which the poor are blamed for their own poverty.

Justice is about setting up right relations. Basic human needs provision is an issue of justice, not an issue about rights. In a world where nearly one trillion dollars are spent each year on military resources, and the provision of basic human needs (from foundational education to sanitation to medical and food-provision infrastructure) costs only 1/20th of that amount, how can we in the West (who do most of the military spending, not to mention more frivolous spending on entertainment and luxury - including the luxury of trying to lose excess weight! - at an even great scale) claim to stand for justice?

Transforming overall economic patterns would transform lives globally, and impact the global community in just ways beyond many of our visions. In a world increasingly dangerous, it would pay dividends, economic and otherwise, to live in right relationship with others. Jarl's book provides interesting ideas for consideration in this regard.