Technology can for instance lead to developing more advanced agricultural machinery alleviating poverty through better farming techniques. Studies quoted by Geremek indicate that the causes of poverty must be divided between internal and external causes. Certain human behaviour, like laziness, may contribute to the condition of poverty.
In some cases the poor however become victims of an oppressive or discriminating system. The gravest effect of poverty, as identified by Geremek , is the degradation of human dignity associated with it. Society has become accustomed to look upon poverty with disdain Geremek Compare in this regard the definition of poverty by the UN Gordon where poverty is viewed as a 'violation of human dignity'.
Economic inequality contributed to social inequality, resulting in viewing poor people as less than human Geremek Compare Mveng's indication of the gravest effect of poverty as the denial of one's very humanity Olupona xi. This effect of poverty on society is one of the tails dragging in the sand behind the creature called poverty.
Poverty can be stigmatised. In some religious traditions poverty is seen as 'deservedly' so Geremek Compare in this regard the view that poverty is regarded as punishment by some Christians or explained as the result of bad karma by some Hindus. The attitude towards the poor might also be religiously determined. Charity is not necessarily directed at the poor, but to the benefit of the one showing charity: creating good karma or accumulating good deeds which will be rewarded.
Poverty was prevalent already amongst pre-industrialised societies 2 : therefore the role of capitalism and industrialisation as the origin of poverty could be questioned. The attitude towards poverty ranged over centuries from 'glorification to acceptance to censure' Geremek to today where the poor is looked upon by some in disdain. Du Toit's analysis of poverty states that poverty consists of material, cultural as well as spiritual poverty. He suggests that poverty should be understood not only in a quantitative but also in a qualitative way Du Toit This places the discussion of poverty in the discourse of values.
Discussions from a religious point of view can contribute to the debate on poverty as religion is expressed in terms of ethics cf. Sundermeier This implies that religion and poverty are connected when discussed from a qualitative perspective.
Loy suggests that when attempting to define poverty, the search must be to identify what is considered to be truly poor. According to him that which makes people truly poor is the absence of moral quality Loy Loy is however unclear as to who determines the measure of this moral depravity.
It must however be stated clearly that religious affiliation does not determine moral quality. People with no religious affiliation can also possess moral quality cf. Poverty cannot be measured only in terms of material conditions. Loy suggests that the true problem of society is not the unequal distribution of technological and economic value, but rather the psychological and spiritual need of humans to understand their own minds.
This links with Du Toit's notion to measure poverty qualitatively instead of quantitatively. Poverty manifests itself materialistically, culturally or spiritually Du Toit It might in some circles be considered insensitive to reduce poverty only to spiritual forms. To reduce poverty to cultural, moral or spiritual aspects does nothing to alleviate material and existential poverty. Olupona x-xi argues that religion needs to play a role in alleviating poverty as it presents itself in current society in all its forms.
Poverty is often associated with other social evils such as violence, bribery, corruption Olupona xi , exploitation, prostitution and discrimination against women and children Olupona xviii. These secondary effects of poverty can be viewed as the tails dragging behind in the sand.
The traditional modernistic considerations of solutions to poverty consisted of the rooting out of the causes of poverty.
Bringing about development through introducing technology and proper education would gradually cause poverty to disappear. By taking the correct measures poverty will be eradicated. The results of these measures were however not considered. Poverty will persist as the inability to meet one's own needs Hershock n. What is the role of religion regarding poverty? The unique contribution religion can make to the debate on poverty, is threefold. Firstly, religion can redirect human attention to that which ought to be an ultimate concern.
Secondly, religion provides the ethical fibre to society in order to respond appropriately to poverty. Lastly, it is the responsibility of religion to alleviate poverty. When discussing religion, the danger of universalising it exists.
Religions differ from context to context. Buddhism in Thailand for instance differs from Buddhism in South Africa. This is true of all major world religions 3. Religions can be expressed differently in different contexts. Responses to poverty can take on different forms in different contexts although the religious affiliation may remain the same. This article is well aware of the danger of universalising. In order to be in a harmonised relationship with the self, the other and the universe, one needs to direct attention in the correct direction.
For Hershock n. Religion must redirect the focus and remind what humans' ultimate concern is. These endeavours will prevent suffering, of which poverty is a form.
This advice to redirect attention to 'higher values', is echoed in Christianity. Compare Paul's encouragement to seek things which are above and more valuable than earthly things Col Also compare Jesus' recommendation that his followers create heavenly treasures instead of focusing on earthly valuables Mt Hershock's n.
Compare Matthew emphasising the blessing the poor will receive because they realise their dependence on God as they have no one else to take care of them. The Christian command to love thy neighbour as thy love thyself Lv ; Mt encourages interdependence by way of love.
Max Weber is of the opinion that a love for the material world takes away the attention paid to the spiritual world Weber Attention paid to the material world is, according to Weber , true of the Protestant form, especially Calvinism, of Christianity. Calvinism is the seedbed for capitalism Weber There however exist different Christian reactions: for example Franciscans and Lutherans subscribe to a more prudent lifestyle as opposed to Calvinism.
Weber is however correct in that some Christian positions can in this way contribute to secularisation. Religion should have the opposite effect: religion should redirect concern to the spiritual existence cf. Loy It is however not easy to declare a new direction of attention. A worldview determines the view on poverty.
For example, traditional African religions especially Yoruba religion have a this-worldly worldview Olupuna xii focusing on the lifestyle whilst alive. There is no consideration of the afterlife. Blessings of wealth and health in this worldly existence are considered as gifts from the gods.
Poverty is seen as duly punishment for transgressions against the gods. The focus is mainly on this-worldly existence. Religion should open up an awareness of an existence after this life. According to Weber's analysis, Protestants read Calvinists seem to be more prone to economic rationalism Weber Weber suggests that Protestants read Calvinists especially seem to promote rationalism as a means to find prosperity Kr ger et al.
Wealth and worldly prosperity have also compare the Yoruba belief above been interpreted by Protestant groups to indicate the blessing and grace the transcendental has bestowed upon them Weber , This love for the material and worldly possessions that has been identified with the Protestants read Calvinists will eventually distract attention from religion Weber and therefore lead to secularisation Weber Weber's theory indicates further that different social classes have different functions for religion.
For the economic privileged classes, religion does not need to produce salvation. Religion for the economic privileged has the function of legitimising their life pattern and social status in society Weber For Weber it is also clear that there is a connection between social well-being and divine approval.
Good fortune experienced by the individual is therefore a sign of divine approval. The opposite, namely poverty, being divine disapproval of existence as expressed in human misfortune Weber Good fortune of the privileged is then legitimised religiously. For the underprivileged or disprivileged classes of society their need for salvation finds expression in various forms of religion Weber In Hindu belief the deplorable condition of those belonging to the Pariah group, is seen as their deserved reward for accumulating excessive bad karma Sharma Poverty in this regard is then religiously institutionalised.
It should be pointed out that human existence is not only reduced to a this-worldly, material existence. Poverty belongs to this world. Existence in this world is of course important, but there is so much more. Human existence should also focus on the spiritual existence.
Religion has the task to remind humanity of completeness only attainable through engaging the spiritual as well as the material existence. Religion has an ethical role to play when it comes to poverty. De Beer refers to the position taken by Emmanuel Levinas to emphasise that ethics precede knowledge.
We believe that, as humans, we were designed to have four basic relationships. Each of these must be functioning well for us to be living a healthy and fulfilling life:.
When you being to understand that poverty is caused by broken relationships, you also realise that all of us suffer poverty to some degree. It's just that not all of us suffer its economic effects. International - International. Meet Our International Director. Invite for the Annual General Meeting The Miracle of Life Pregnancy Calendar.
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