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Friday, February 1, 2019

Poverty reduction

From Wikipedia, the free encyclopedia

Information and communication technologies for development help to fight poverty. A mobile phone being charged from a car battery in Uganda.
 
Graph (based on data from the World Bank) showing the proportion of the world's population (blue) and the absolute numbers of people (red) living on <1 1981="" 2008="" a="" and="" between="" day="" dollars="" equivalent="" span="" us="" values="">
 
Poverty reduction, or poverty alleviation, is a set of measures, both economic and humanitarian, that are intended to permanently lift people out of poverty

Measures, like those promoted by Henry George in his economics classic Progress and Poverty, are those that raise, or are intended to raise, ways of enabling the poor to create wealth for themselves as a means of ending poverty forever. In modern times, various economists within the Georgism movement propose measures like the land value tax to enhance access to the natural world for all. Poverty occurs in both developing countries and developed countries. While poverty is much more widespread in developing countries, both types of countries undertake poverty reduction measures.

Poverty has been historically accepted in some parts of the world as inevitable as non-industrialized economies produced very little, while populations grew almost as fast, making wealth scarce. Geoffrey Parker wrote that
In Antwerp and Lyon, two of the largest cities in western Europe, by 1600 three-quarters of the total population were too poor to pay taxes, and therefore likely to need relief in times of crisis.
Poverty reduction occurs largely as a result of overall economic growth. Food shortages were common before modern agricultural technology and in places that lack them today, such as nitrogen fertilizers, pesticides and irrigation methods. The dawn of industrial revolution led to high economic growth, eliminating mass poverty in what is now considered the developed world. World GDP per person quintupled during the 20th century. In 1820, 75% of humanity lived on less than a dollar a day, while in 2001, only about 20% did.

Today, continued economic development is constrained by the lack of economic freedoms. Economic liberalization requires extending property rights to the poor, especially to land. Financial services, notably savings, can be made accessible to the poor through technology, such as mobile banking. Inefficient institutions, corruption, and political instability can also discourage investment. Aid and government support in health, education, and infrastructure helps growth by increasing human and physical capital.

Poverty alleviation also involves improving the living conditions of people who are already poor. Aid, particularly in the medical and scientific areas, is essential in providing better lives, such as the Green Revolution and the eradication of smallpox. Problems with today's development aid include the high proportion of tied aid, which mandates receiving nations to buy products, often more expensive, originating only from donor countries. Nevertheless, some believe (Peter Singer in his book The Life You Can Save) that small changes in the way each of us in affluent nations lives our lives could solve world poverty.

Economic liberalization

Some commentators have claimed that, due to economic liberalization, poverty in the world is rising rather than declining, and the data provided by the World Bank, which shows poverty is decreasing, is flawed. They also argue that extending property rights protection to the poor is one of the most important poverty reduction strategies a nation can implement. Securing property rights to land, the largest asset for most societies, is vital to their economic freedom. The World Bank concludes that increasing land rights is ‘the key to reducing poverty’ citing that land rights greatly increase poor people’s wealth, in some cases doubling it. It is estimated that state recognition of the property of the poor would give them assets worth 40 times all the foreign aid since 1945. Although approaches varied, the World Bank said the key issues were security of tenure and ensuring land transactions were low cost. In China and India, noted reductions in poverty in recent decades have occurred mostly as a result of the abandonment of collective farming in China and the cutting of government red tape in India.

New enterprises and foreign investment can be driven away by the results of inefficient institutions, corruption, the weak rule of law and excessive bureaucratic burdens. It takes two days, two bureaucratic procedures, and $280 to open a business in Canada while an entrepreneur in Bolivia must pay $2,696 in fees, wait 82 business days, and go through 20 procedures to do the same. Such costly barriers favor big firms at the expense of small enterprises where most jobs are created. In India before economic reforms, businesses had to bribe government officials even for routine activities, which was in effect a tax on business.

However, ending government sponsorship of social programs is sometimes advocated as a free market principle with tragic consequences. For example, the World Bank presses poor nations to eliminate subsidies for fertilizer that many farmers cannot afford at market prices. The reconfiguration of public financing in former Soviet states during their transition to a market economy called for reduced spending on health and education, sharply increasing poverty.

Trade liberalization increases total surplus of trading nations. Remittances sent to poor countries, such as India, are sometimes larger than foreign direct investment and total remittances are more than double aid flows from OECD countries. Foreign investment and export industries helped fuel the economic expansion of fast growing Asian nations. However, trade rules are often unfair as they block access to richer nations’ markets and ban poorer nations from supporting their industries. Processed products from poorer nations, in contrast to raw materials, get vastly higher tariffs at richer nations' ports. A University of Toronto study found the dropping of duty charges on thousands of products from African nations because of the African Growth and Opportunity Act was directly responsible for a "surprisingly large" increase in imports from Africa. Deals can sometimes be negotiated to favor the developing country such as in China, where laws compel foreign multinationals to train their future Chinese competitors in strategic industries and render themselves redundant in the long term. In Thailand, the 51 percent rule compels multinational corporations starting operations in Thailand give 51 percent control to a Thai company in a joint venture.

Capital, infrastructure and technology

World GDP per capita (log scale)
 
World GDP per capita

Long run economic growth per person is achieved through increases in capital (factors that increase productivity), both human and physical, and technology. Improving human capital, in the form of health, is needed for economic growth. Nations do not necessarily need wealth to gain health. For example, Sri Lanka had a maternal mortality rate of 2% in the 1930s, higher than any nation today. It reduced it to 0.5–0.6% in the 1950s and to 0.06% today. However, it was spending less each year on maternal health because it learned what worked and what did not. Knowledge on the cost effectiveness of healthcare interventions can be elusive but educational measures to disseminate what works are available, such as the disease control priorities project. Promoting hand washing is one of the most cost effective health intervention and can cut deaths from the major childhood diseases of diarrhea and pneumonia by half.

Human capital, in the form of education, is an even more important determinant of economic growth than physical capital. Deworming children costs about 50 cents per child per year and reduces non-attendance from anemia, illness and malnutrition and is only a twenty-fifth as expensive to increase school attendance as by constructing schools.

UN economists argue that good infrastructure, such as roads and information networks, helps market reforms to work. China claims it is investing in railways, roads, ports and rural telephones in African countries as part of its formula for economic development. It was the technology of the steam engine that originally began the dramatic decreases in poverty levels. Cell phone technology brings the market to poor or rural sections. With necessary information, remote farmers can produce specific crops to sell to the buyers that brings the best price.

Such technology also helps bring economic freedom by making financial services accessible to the poor. Those in poverty place overwhelming importance on having a safe place to save money, much more so than receiving loans. Also, a large part of microfinance loans are spent on products that would usually be paid by a checking or savings account. Mobile banking addresses the problem of the heavy regulation and costly maintenance of saving accounts. Mobile financial services in the developing world, ahead of the developed world in this respect, could be worth $5 billion by 2012. Safaricom’s M-Pesa launched one of the first systems where a network of agents of mostly shopkeepers, instead of bank branches, would take deposits in cash and translate these onto a virtual account on customers' phones. Cash transfers can be done between phones and issued back in cash with a small commission, making remittances safer.

However, several academic studies have shown that mobile phones have only limited affect on poverty reduction when not accompanied by other basic infrastructure development.

Employment and productivity

File:Shiva Kumar - 2 - Importance of MDGs in redifining the Poverty-- TVP.webm
Shiva Kumar – The importance of MDGs in redefining what are the poverty drivers
 
Economic growth has the indirect potential to alleviate poverty, as a result of a simultaneous increases in employment opportunities and labor productivity. A study by researchers at the Overseas Development Institute (ODI) of 24 countries that experienced growth found that in 18 cases, poverty was alleviated. However, employment is no guarantee of escaping poverty, the International Labour Organization (ILO) estimates that as many as 40% of workers are poor, not earning enough to keep their families above the $2 a day poverty line. For instance, in India most of the chronically poor are wage earners in formal employment, because their jobs are insecure and low paid and offer no chance to accumulate wealth to avoid risks. This appears to be the result of a negative relationship between employment creation and increased productivity, when a simultaneous positive increase is required to reduced poverty. According to the UNRISD, increasing labor productivity appears to have a negative impact on job creation: in the 1960s, a 1% increase in output per worker was associated with a reduction in employment growth of 0.07%, by the first decade of this century the same productivity increase implies reduced employment growth by 0.54%.

Increases in employment without increases in productivity leads to a rise in the number of "working poor", which is why some experts are now promoting the creation of "quality" and not "quantity" in labour market policies. This approach does highlight how higher productivity has helped reduce poverty in East Asia, but the negative impact is beginning to show. In Viet Nam, for example, employment growth has slowed while productivity growth has continued. Furthermore, productivity increases do not always lead to increased wages, as can be seen in the US, where the gap between productivity and wages has been rising since the 1980s. The ODI study showed that other sectors were just as important in reducing unemployment, as manufacturing. The services sector is most effective at translating productivity growth into employment growth. Agriculture provides a safety net for jobs and economic buffer when other sectors are struggling. This study suggests a more nuanced understanding of economic growth and quality of life and poverty alleviation.

Helping farmers

Raising farm incomes is described as the core of the antipoverty effort as three quarters of the poor today are farmers. Estimates show that growth in the agricultural productivity of small farmers is, on average, at least twice as effective in benefiting the poorest half of a country’s population as growth generated in nonagricultural sectors. For example, a 2012 study suggested that new varieties of chickpea could benefit Ethiopian farmers in future. The study assessed the potential economic and poverty impact of 11 improved chickpea varieties, released by the national agricultural research organization of Ethiopia in collaboration with the International Crops Research Institute for the Semi-Arid Tropics, (ICRISAT). The researchers estimated that using the varieties would bring about a total benefit of US$111 million for 30 years with consumers receiving 39% of the benefit and producers 61%. They expected the generated benefit would lift more than 0.7 million people (both producers and consumers) out of poverty. The authors concluded that further investments in the chickpea and other legume research in Ethiopia were therefore justified as a means of poverty alleviation.

Improving water management is an effective way to help reduce poverty among farmers. With better water management, they can improve productivity and potentially move beyond subsistence-level farming. During the Green Revolution of the 1960s and 1970s, for example, irrigation was a key factor in unlocking Asia's agricultural potential and reducing poverty. Between 1961 and 2002, the irrigated area almost doubled, as governments sought to achieve food security, improve public welfare and generate economic growth. In South Asia, cereal production rose by 137% from 1970 to 2007. This was achieved with only 3% more land.

The International Water Management Institute in Colombo, Sri Lanka aims to improve the management of land and water resources for food, livelihoods and the environment. One project its scientists worked on demonstrates the impact that improving water management in agriculture can have. The study, funded by the Japan Bank for International Cooperation, initially upgraded and irrigated the irrigation system on the Walawe Left Bank, Sri Lanka, in 1997. In 2005, irrigation was extended to a further area. An analysis of the whole area was carried out in 2007 and 2008. This study found that access to irrigation provided families with opportunities to diversify their livelihood activities and potentially increase their incomes. For example, people with land could reliably grow rice or vegetables instead of working as laborers or relying on rainfall to water their crops. Those without land could benefit by working within new inland fisheries. Within the project's control area, 57% of households were below the poverty line in 2002 compared with 43% in 2007.

Building opportunities for self-sufficiency

Making employment opportunities available is just as important as increasing income and access to basic needs. Poverty activist Paul Polak has based his career around doing both at once, creating companies that employ the poor while creating "radically" affordable goods. In his book Out of Poverty he argues that traditional poverty eradication strategies have been misguided and fail to address underlying problems. He lists, “Three Great Poverty Eradication Myths”: that we can donate people out of poverty, that national economic growth will end poverty, and that Big Business, operating as it does now, will end poverty. Economic models which lead to national growth and more big business will not necessarily lead to more opportunities for self-sufficiency. However, businesses designed with a social goal in mind, such as micro finance banks, may be able to make a difference.

Growth vs. state intervention: comparative perspective in China, India, Brazil

A 2012 World Bank research article, “A Comparative Perspective on Poverty Reduction in Brazil, China, and India,” looked at the three nations’ strategies and their relative challenges and successes. During their reform periods, all three have reduced their poverty rates, but through a different mix of approaches. The report used a common poverty line of $1.29 per person, per day, at purchasing parity power for consumption in 2008. Using that metric and evaluating the period between 1981 and 2005, the poverty rate in China dropped from 84% to 18%; India from 80% to 42%; and Brazil from 17% to 8%. The report sketches an overall scorecard of the countries on the two basic dimensions of pro-poor growth and pro-poor policy intervention: “China clearly scores well on the pro-poor growth side of the card, but neither Brazil nor India do; in Brazil’s case for lack of growth and in India’s case for lack of poverty-reducing growth. Brazil scores well on the social policies side, but China and India do not; in China’s case progress has been slow in implementing new social policies more relevant to the new market economy (despite historical advantages in this area, inherited from the past regime) and in India’s case the bigger problems are the extent of capture of the many existing policies by non-poor groups and the weak capabilities of the state for delivering better basic public services.”

Aid

Welfare

Aid in its simplest form is a basic income grant, a form of social security periodically providing citizens with money. In pilot projects in Namibia, where such a program pays just $13 a month, people were able to pay tuition fees, raising the proportion of children going to school by 92%, child malnutrition rates fell from 42% to 10% and economic activity grew 10%. Aid could also be rewarded based on doing certain requirements. Conditional Cash Transfers, widely credited as a successful anti-poverty program, is based on actions such as enrolling children in school or receiving vaccinations. In Mexico, for example, the country with the largest such program, dropout rates of 16- to 19-year-olds in rural area dropped by 20% and children gained half an inch in height. Initial fears that the program would encourage families to stay at home rather than work to collect benefits have proven to be unfounded. Instead, there is less excuse for neglectful behavior as, for example, children are prevented from begging on the streets instead of going to school because it could result in suspension from the program.

Welfare states have an effect on poverty reduction. Currently modern, expansive welfare states that ensure economic opportunity, independence and security in a near universal manner are still the exclusive domain of the developed nations. commonly constituting at least 20% of GDP, with the largest Scandinavian welfare states constituting over 40% of GDP. These modern welfare states, which largely arose in the late 19th and early 20th centuries, seeing their greatest expansion in the mid 20th century, and have proven themselves highly effective in reducing relative as well as absolute poverty in all analyzed high-income OECD countries.

Philosopher Thomas Pogge is a supporter of gathering funds for the poor by using a sort of Global Resources Dividend.

Development aid

A major proportion of aid from donor nations is ‘tied’, mandating that a receiving nation buy products originating only from the donor country. This can be harmful economically. For example, Eritrea is forced to spend aid money on foreign goods and services to build a network of railways even though it is cheaper to use local expertise and resources. Money from the United States to fight AIDS requires it be spent on U.S brand name drugs that can cost up to $15,000 a year compared to $350 a year for generics from other countries. Only Norway, Denmark, Netherlands and Britain have stopped tying their aid.

Some people disagree with aid when looking at where the development aid money from NGO's and other funding is going. Funding tends to be used in a selective manner where the highest ranked health problem is the only thing treated, rather than funding basic health care development. This can occur due to a foundation's underlying political aspects to their development plan, where the politics outweigh the science of disease. The diseases then treated are ranked by their prevalence, morbidity, risk of mortality, and the feasibility of control. Through this ranking system, the disease that cause the most mortality and are most easily treated are given the funding. The argument occurs because once these people are treated, they are sent back to the conditions that led to the disease in the first place. By doing this, money and resources from aid can be wasted when people are re-infected. This was seen in the Rockefeller Foundation's Hookworm campaign in Mexico in the 1920s, where people were treated for hookworm and then contracted the disease again once back in the conditions of which they came from. To prevent this, money could be spent on teaching citizens of the developing countries health education, basic sanitation, and providing adequate access to prevention methods and medical infrastructure. Not only would NGO money be better spent, but it would be more sustainable. These arguments suggest that the NGO development aid should be used for prevention and determining root causes rather acting upon political endeavours and treating for the sake of saying they helped.

Some think tanks and NGOs have argued that Western monetary aid often only serves to increase poverty and social inequality, either because it is conditioned with the implementation of harmful economic policies in the recipient countries, or because it's tied with the importing of products from the donor country over cheaper alternatives. Sometimes foreign aid is seen to be serving the interests of the donor more than the recipient, and critics also argue that some of the foreign aid is stolen by corrupt governments and officials, and that higher aid levels erode the quality of governance. Policy becomes much more oriented toward what will get more aid money than it does towards meeting the needs of the people. Problems with the aid system and not aid itself are that the aid is excessively directed towards the salaries of consultants from donor countries, the aid is not spread properly, neglecting vital, less publicized area such as agriculture, and the aid is not properly coordinated among donors, leading to a plethora of disconnected projects rather than unified strategies.

Supporters of aid argue that these problems may be solved with better auditing of how the aid is used. Immunization campaigns for children, such as against polio, diphtheria and measles have saved millions of lives. Aid from non-governmental organizations may be more effective than governmental aid; this may be because it is better at reaching the poor and better controlled at the grassroots level. As a point of comparison, the annual world military spending is over $1 trillion.

Debt relief

One of the proposed ways to help poor countries that emerged during the 1980s has been debt relief. Given that many less developed nations have gotten themselves into extensive debt to banks and governments from the rich nations, and given that the interest payments on these debts are often more than a country can generate per year in profits from exports, cancelling part or all of these debts may allow poor nations "to get out of the hole". If poor countries do not have to spend so much on debt payments, they can use the money instead for priorities which help reduce poverty such as basic health-care and education. Many nations began offering services, such as free health care even while overwhelming the health care infrastructure, because of savings that resulted from the rounds of debt relief in 2005.

The role of education and skillbuilding as precursors to economic development

"Working together to end poverty one nail at a time," T-shirt, 50th Anniversary of the March on Washington for Jobs and Freedom
 
Universal public education has some role in preparing youth for basic academic skills and perhaps many trade skills, as well. Apprenticeships clearly build needed trade skills. If modest amounts of cash and land can be combined with a modicum of agricultural skills in a temperate climate, subsistence can give way toward modest societal wealth. As has been mentioned, education for women will allow for reduced family size—an important poverty reduction event in its own right. While all components mentioned above are necessary, the portion of education pertaining to the variety of skills needed to build and maintain the infrastructure of a developing (moving out of poverty) society: building trades; plumbing; electrician; well-drilling; farm and transport mechanical skills (and others) are clearly needed in large numbers of individuals, if the society is to move out of poverty or subsistence. Yet, many well-developed western economies are moving strongly away from the essential apprenticeships and skill training which affords a clear vocational path out of modern urban poverty.

Microloans

One of the most popular of the new technical tools for economic development and poverty reduction are microloans made famous in 1976 by the Grameen Bank in Bangladesh. The idea is to loan small amounts of money to farmers or villages so these people can obtain the things they need to increase their economic rewards. A small pump costing only $50 could make a very big difference in a village without the means of irrigation. A specific example is the Thai government's People's Bank which is making loans of $100 to $300 to help farmers buy equipment or seeds, help street vendors acquire an inventory to sell, or help others set up small shops. The International Fund for Agricultural Development (IFAD) Vietnam country programme supports operations in 11 poor provinces. Between 2002 and 2010 around 1,000 saving and credit groups (SCGs) were formed, with over 17,000 members; these SCGs increased their access to microcredit for taking up small-scale farm activities.

Empowering women

The empowerment of women has relatively recently become a significant area of discussion with respect to development and economics; however it is often regarded as a topic that only addresses and primarily deals with gender inequality. Because women and men experience poverty differently, they hold dissimilar poverty reduction priorities and are affected differently by development interventions and poverty reduction strategies. In response to the socialized phenomenon known as the feminization of poverty, policies aimed to reduce poverty have begun to address poor women separately from poor men. In addition to engendering poverty and poverty interventions, a correlation between greater gender equality and greater poverty reduction and economic growth has been illustrated by research through the World Bank, suggesting that promoting gender equality through empowerment of women is a qualitatively significant poverty reduction strategy.

Gender equality

Addressing gender equality and empowering women are necessary steps in overcoming poverty and furthering development as supported by the human development and capabilities approach and the Millennium Development Goals. Disparities in the areas of education, mortality rates, health and other social and economic indicators impose large costs on well-being and health of the poor, which diminishes productivity and the potential to reduce poverty. The limited opportunities of women in most societies restrict their aptitude to improve economic conditions and access services to enhance their well-being.

Mainstreaming gender

Gender mainstreaming, the concept of placing gender issues into the mainstream of society, was established by the United Nations Fourth World Conference on Women as a global strategy for promoting gender equality; the UN conference emphasized the necessity to ensure that gender equality is a primary goal in all areas of social and economic development, which includes the discussion of poverty and its reduction. Correspondingly, the World Bank also created objectives to address poverty with respect to the different effects on women. One important goal was the revision of laws and administrative practices to ensure women’s equal rights and access to economic resources. Mainstreaming strengthens women’s active involvement in poverty alleviation by linking women’s capabilities and contributions with macro-economic issues. The underlying purpose of both the UN and World Bank policies speaks to the use of discussion of gender issues in the promotion of gender equality and reduction of poverty.

Strategies to empower women

Several platforms have been adopted and reiterated across many organizations in support of the empowerment of women with the specific aim of reducing poverty. Encouraging more economic and political participation by women increases financial independence from and social investment in the government, both of which are critical to pulling society out of poverty.

Economic participation

Women’s economic empowerment, or ensuring that women and men have equal opportunities to generate and manage income, is an important step to enhancing their development within the household and in society. Additionally, women play an important economic role in addressing poverty experienced by children. By increasing female participation in the labor force, women are able to contribute more effectively to economic growth and income distribution since having a source of income elevates their financial and social status. However, women’s entry into the paid labor force does not necessarily equate to reduction of poverty; the creation of decent employment opportunities and movement of women from the informal work sector to the formal labor market are key to poverty reduction. Other ways to encourage female participation in the workforce to promote decline of poverty include providing childcare services, increasing educational quality and opportunities, and furthering entrepreneurship for women. Protection of property rights is a key element in economically empowering women and fostering economic growth overall for both genders. With legitimate claims to land, women gain bargaining power, which can be applied to their lives outside of and within the household. The ability and opportunity for women to lawfully own land also decreases the asset gap that exists between women and men, which promotes gender equality.

Political participation

Political participation is supported by organizations such as IFAD as one pillar of gender equality and women’s empowerment. Sustainable economic growth requires poor people to have influence on the decisions that affect their lives; specifically strengthening women’s voices in the political process builds social independence and greater consideration of gender issues in policy. In order to promote women’s political empowerment, the United Nations Development Programme advocated for several efforts: increase women in public office; strengthen advocate ability of women’s organizations; ensure fair legal protection; and provide equivalent health and education. Fair political representation and participation enable women to lobby for more female-specific poverty reduction policies and programs.

Good institutions

Efficient institutions that are not corrupt and obey the rule of law make and enforce good laws that provide security to property and businesses. Efficient and fair governments would work to invest in the long-term interests of the nation rather than plunder resources through corruption. Researchers at UC Berkeley developed what they called a "Weberianness scale" which measures aspects of bureaucracies and governments which Max Weber described as most important for rational-legal and efficient government over 100 years ago. Comparative research has found that the scale is correlated with higher rates of economic development. With their related concept of good governance World Bank researchers have found much the same: Data from 150 nations have shown several measures of good governance (such as accountability, effectiveness, rule of law, low corruption) to be related to higher rates of economic development.

Funds from aid and natural resources are often diverted into private hands and then sent to banks overseas as a result of graft. If Western banks rejected stolen money, says a report by Global Witness, ordinary people would benefit “in a way that aid flows will never achieve”. The report asked for more regulation of banks as they have proved capable of stanching the flow of funds linked to terrorism, money-laundering or tax evasion.

Some, like Thomas Pogge, call for a global organization that can manage some form of Global Resources Dividend, which could evolve in complexity with time. 

Examples of good governance leading to economic development and poverty reduction include Thailand, Taiwan, Malaysia, South Korea, and Vietnam, which tend to have a strong government, called a hard state or development state. These “hard states” have the will and authority to create and maintain policies that lead to long-term development that helps all their citizens, not just the wealthy. Multinational corporations are regulated so that they follow reasonable standards for pay and labor conditions, pay reasonable taxes to help develop the country, and keep some of the profits in the country, reinvesting them to provide further development.

The United Nations Development Program published a report in April 2000 which focused on good governance in poor countries as a key to economic development and overcoming the selfish interests of wealthy elites often behind state actions in developing nations. The report concludes that “Without good governance, reliance on trickle-down economic development and a host of other strategies will not work.” Despite the promise of such research several questions remain, such as where good governance comes from and how it can be achieved. The comparative analysis of one sociologist suggests that broad historical forces have shaped the likelihood of good governance. Ancient civilizations with more developed government organization before colonialism, as well as elite responsibility, have helped create strong states with the means and efficiency to carry out development policies today. On the other hand, strong states are not always the form of political organization most conducive to economic development. Other historical factors, especially the experiences of colonialism for each country, have intervened to make a strong state and/or good governance less likely for some countries, especially in Africa. Another important factor that has been found to affect the quality of institutions and governance was the pattern of colonization (how it took place) and even the identity of colonizing power. International agencies may be able to promote good governance through various policies of intervention in developing nations as indicated in a few African countries, but comparative analysis suggests it may be much more difficult to achieve in most poor nations around the world.

Other approaches

Another approach that has been proposed for alleviating poverty is Fair Trade which advocates the payment of an above market price as well as social and environmental standards in areas related to the production of goods. The efficacy of this approach to poverty reduction is controversial.

Community and monetary economist Thomas H. Greco, Jr. has argued that the mainstream global economy with its debt-based currency has built-in structural incentives that create poverty through keeping money scarce. Greco points to the success of modern barter clubs and historical local currencies such as the Wörgl Experiment at revitalizing stagnant local economies, and calls for the creation of community currency as a means to reduce or eliminate poverty.

The Toronto Dollar is an example of a local currency oriented towards reducing poverty. Toronto Dollars are sold and redeemed in such a way that raise funds which are then given as grants to local charities, primarily ones oriented towards reducing poverty. Toronto Dollars also provide a means to create an incentive for welfare recipients to work: Toronto dollars can be given as gifts to welfare recipients who perform volunteer work for charitable and non-profit organizations, and these gifts do not affect welfare benefits.

Some have argued for radical economic change in the system. There are several fundamental proposals for restructuring existing economic relations, and many of their supporters argue that their ideas would reduce or even eliminate poverty entirely if they were implemented. Such proposals have been put forward by both left-wing and right-wing groups: socialism, communism, anarchism, libertarianism, binary economics and participatory economics, among others.

Inequality can be reduced by progressive tax.

In law, there has been a move to establish the absence of poverty as a human right.

The IMF and member countries have produced Poverty Reduction Strategy papers or PRSPs.

In his book "The End of Poverty", a prominent economist named Jeffrey Sachs laid out a plan to eradicate global poverty by the year 2025. Following his recommendations, international organizations such as the Global Solidarity Network are working to help eradicate poverty worldwide with intervention in the areas of housing, food, education, basic health, agricultural inputs, safe drinking water, transportation and communications. 

The Poor People's Economic Human Rights Campaign is an organization in the United States working to secure freedom from poverty for all by organizing the poor themselves. The Campaign believes that a human rights framework, based on the value of inherent dignity and worth of all persons, offers the best means by which to organize for a political solution to poverty. Makes camps of anti-poverty.

Also one approach to reduce poverty was with Norplant, a form of birth control, which was approved in the United States on December 10, 1990. Norplant prevents pregnancy for up to five years by gradually releasing a low dose of the hormone into the bloodstream. In an article in the Philadelphia Inquirer entitled "Poverty and Norplant: Can Contraception Reduce the Underclass?", deputy editorial-page editor Donald Kimelman proposed Norplant as a solution to inner-city poverty, arguing that "the main reason black children are living in poverty is that people having the most children are the ones least capable of supporting them. Kimelman claimed in his article "it's very tough to undo the damage of being born into a dysfunctional family. So why not make a major effort to reduce the number of children, of any race, born into such circumstances?" According to Dorothy Roberts book "Killing the Black Body: Race, Reproduction, and the Meaning of Liberty", within two years of Norplant being approved thirteen state legislatures had proposed some twenty measures to implant poor women with Norplant and a number of these bills would pressure women on welfare to use the device either by requiring implantation as a condition of receiving benefits or by offering them a financial bonus. Every state made Norplant available to women for free through Medicaid or other forms of public assistance and to teenage girls through school programs that presented Norplant as the most reasonable option. Efforts were also made to provide Norplant to women without Medicaid. As Roberts stated, "California governor Pete Wilson allocated an extra $5 million to reimburse state-funded clinics for Norplant going to women without Medicaid or Medi-Cal coverage."

Climate change adaptation

The increase in extreme weather events, linked to climate change, and resulting disasters is expected to continue. Disasters are a major cause of impoverishment and can reverse progress towards poverty reduction.

It is predicted that by 2030, 325 million (plus) extremely poor people will be living in the 49 most hazard prone countries. Most of these are located in South Asia and Sub-Saharan Africa.

A researcher at a leading global think-tank, the Overseas Development Institute, suggests that far more effort should be done to better coordinate and integrate poverty reduction strategies with climate change adaptation. The two issues are argued to be currently only dealt with in parallel as most poverty reduction strategy papers ignore climate change adaptation altogether, while National Adaptation Programmes of Action (NAPAs) likewise do not deal directly with poverty reduction. Adaptation-poverty linkages were found to be strongest in NAPAs from sub-Saharan Africa LDCs.

Bicycles

Man on bike with chickens, Ouagadougou, Burkina Faso
 
Experiments done in Africa (Uganda and Tanzania) and Sri Lanka on hundreds of households have shown that a bicycle can increase the income of a poor family by as much as 35%. Transport, if analyzed for the cost-benefit analysis for rural poverty alleviation, has given one of the best returns in this regard. For example, road investments in India were a staggering 3–10 times more effective than almost all other investments and subsidies in rural economy in the decade of the 1990s. What a road does at a macro level to increase transport, the bicycle supports at the micro level. The bicycle, in that sense, can be one of the best means to eradicate poverty in poor nations.

Millennium Development Goals (MDGs)

Eradication of extreme poverty and hunger by 2015 is a Millennium Development Goal. In addition to broader approaches, the Sachs Report (for the UN Millennium Project) proposes a series of "quick wins", approaches identified by development experts which would cost relatively little but could have a major constructive effect on world poverty. The quick wins are:

Sustainable Development Goals (SDGs)

The first goal of the 17 Sustainable Development Goals calls for an end to poverty by 2030 and seeks to ensure social protection for the poor and supporting people affected by climate-related extreme events. As the decade that began in 2002, the percentage of the world's population living under the poverty line by half, from 26 per cent to 13 per cent. If during those 10 years growth rates prevailed over the next 15 years, it is possible to decrease the rate of extreme poverty in the world to 4 per cent by 2030, assuming that growth will benefit all income groups of the population on an equal footing. However, if the growth rates over a longer period of 20 years, the rate of prevalent global poverty is likely to be about 6 per cent. In other words, the eradication of extreme poverty will require a significant change from its historical growth rates.

Global initiatives to end hunger and undernutrition

An important part of the fight against poverty are efforts to end hunger and achieve food security. In April 2012, the Food Assistance Convention was signed, the world's first legally binding international agreement on food aid. The May 2012 Copenhagen Consensus recommended that efforts to combat hunger and malnutrition should be the first priority for politicians and private sector philanthropists looking to maximize the effectiveness of aid spending. They put this ahead of other priorities, like the fight against malaria and AIDS.

The main global policy to reduce hunger and poverty are the recently approved Sustainable Development Goals. In particular Goal 2: Zero Hunger sets globally agreed targets to end hunger, achieve food security and improved nutrition and promote sustainable agriculture.

In 2013 Caritas International started a Caritas-wide initiative aimed at ending systemic hunger by 2025. The One human family, food for all campaign focuses on awareness raising, improving the impact of Caritas programs and advocating the implementation of the right to food.

The partnership Compact2025, led by IFPRI with the involvement of UN organizations, NGOs and private foundations develops and disseminates evidence-based advice to politicians and other decision-makers aimed at ending hunger and undernutrition in the coming 10 years, by 2025.

The EndingHunger campaign is an online communication campaign aimed at raising awareness of the hunger problem. It has many worked through viral videos depicting celebrities voicing their anger about the large number of hungry people in the world.

Another initiative focused on improving the hunger situation by improving nutrition is the Scaling up Nutrition movement (SUN). Started in 2010 this movement of people from governments, civil society, the United Nations, donors, businesses and researchers, publishes a yearly progress report on the changes in their 57 partner countries.

Poverty reduction in Taiwan

In spite of the intensive reduction strategies deployed in the previous two decades, poverty levels in several countries of the world has not been reduced. Recent research has demonstrated that the low wage levels of the needy families have risen gradually, although in some scenarios they have declined. While wage level is the main median pointer of welfare, such results suggest that past poverty reduction procedures have not been precise. Unless suitable reduction procedures are formulated and implemented in the near future, rustic poverty will probably be a real issue for quite some long time. Families are determined to be low-pay if their monthly income does not surpass the evaluated monthly minimum set by every city or region. To meet the family's essential needs (shelter, food, clothing, and education) in Taipei, one would need to have $337 every month. This sum changes relying upon the city's way of life; for instance, one would just need to have $171 every month to live in Kinmen County.

Sustained economic growth is noted as the main propelling agent for Poverty Reduction in Taiwan. While internal FDI has no noteworthy effect on the mean wage of poor people, outward FDI from Taiwan in the previous two decades appears to have adversely affected the poorest 20% of the populace. Poverty in Taiwan has nearly been eliminated, with under 1 percent of the populace considered as poor or earning the low-level pay. This implies more than 99 percent of the populace appreciates the advantages of Taiwan's economic flourishing and extraordinarily enhanced personal satisfaction. Beside lowly-paid families, the government offers support to other individuals, for example, the elderly and the incapacitated, who can't work. During 1980 to 1999 Taiwanese government developed a program called National Health Insurance program. NHI mainly provides economically disadvantaged people with quality healthcare at an affordable price. July 1993, the government of Taiwan started giving a monthly sponsorship to elderly people. People beyond 65 years old whose normal family salary is not exactly, or equivalent to, 1.5 times the base monthly costs are fit to get a monthly sponsorship of $174. Private transfers also play an important role in Taiwan for antipoverty according to the date Taiwan provided to the Luxembourg Income Studies, the results indicates the private transfer has greater impact than public transfers in terms of proving welfare state.

In 1999, the government of Taiwan spent US$5.08 billion on social welfare projects and offered numerous sorts of assistance to people and families from low-pay sets. Notwithstanding money, assistance to get employment is given to the breadwinners in families, alongside educational guide for school-age children and well-being programs for women and children. In addition, there are additionally community associations, scholastic organizations, and private establishments arranged by government offices to help needy people. In principle, Taiwan is currently a liberal and elections based society. Hence social versatility ought to be the standard. Notably, as per an investigation of extra cash in Taiwan by the Directorate General of Budget, Accounting and Statistics, families with the most astounding dispensable salaries number 2.6 people, while families with the least discretionary cash flow number 4.7 people. With rising costs of simple commodities and privatization of the training market, economically distraught families will end up in an undeniably hard position to educate their own children. However, this type of social welfare will significantly lower the Taiwan's revenue. Due to the slow economic development in the past years, this method will no longer close the income inequality or reduce the unemployment rate effectively in the future.

Ethical movement

From Wikipedia, the free encyclopedia

Ethical Movement
Ethical Culture symbol.jpg
The Ethical Human logo of the Ethical Culture/Ethical Humanist movement, its most widely used symbol
ScriptureNone
HeadquartersNew York City
FounderFelix Adler
Origin1877
Congregationsabout 30
Number of followersLess than 10,000 (2014)
Official websitewww.aeu.org

The Ethical movement, also referred to as the Ethical Culture movement, Ethical Humanism or simply Ethical Culture, is an ethical, educational, and religious movement that is usually traced back to Felix Adler (1851–1933). Individual chapter organizations are generically referred to as "Ethical Societies", though their names may include "Ethical Society", "Ethical Culture Society", "Society for Ethical Culture", "Ethical Humanist Society", or other variations on the theme of "Ethical".

The Ethical movement is an outgrowth of secular moral traditions in the 19th century, principally in Europe and the United States. While some in this movement went on to organise for a non-congregational secular humanist movement, others attempted to build a secular moral movement that was emphatically "religious" in its approach to developing humanist ethical codes, in the sense of encouraging congregational structures and religious rites and practices. While in the United States, these movements formed as separate education organizations (the American Humanist Association and the American Ethical Union), the American Ethical Union's British equivalents, the South Place Ethical Society and the British Ethical Union consciously moved away from a congregational model to become Conway Hall and the British Humanist Association respectively. Subsequent "godless" congregational movements include the Sunday Assembly. At the international level, Ethical Culture and secular humanist groups have always organized jointly; the American Ethical Union was a founding organization of the International Humanist and Ethical Union.

Ethical Culture is premised on the idea that honoring and living in accordance with ethical principles is central to what it takes to live meaningful and fulfilling lives, and to creating a world that is good for all. Practitioners of Ethical Culture focus on supporting one another in becoming better people, and on doing good in the world.

History

Background

The Ethical movement was an outgrowth of the general loss of faith among the intellectuals of the Victorian era. A precursor to the doctrines of the ethical movement can be found in the South Place Ethical Society, founded in 1793 as the South Place Chapel on Finsbury Square, on the edge of the City of London.

The Fabian Society was an outgrowth from the Fellowship of the New Life.

In the early nineteenth century, the chapel became known as "a radical gathering-place". At that point it was a Unitarian chapel, and that movement, like Quakers, supported female equality. Under the leadership of Reverend William Johnson Fox, it lent its pulpit to activists such as Anna Wheeler, one of the first women to campaign for feminism at public meetings in England, who spoke in 1829 on "Rights of Women." In later decades, the chapel moved away from Unitarianism, changing its name first to the South Place Religious Society, then the South Place Ethical Society (a name it held formally, though it was better known as Conway Hall from 1929) and is now Conway Hall Ethical Society

The Fellowship of the New Life was established in 1883 by the Scottish intellectual Thomas Davidson. Fellowship members included poets Edward Carpenter and John Davidson, animal rights activist Henry Stephens Salt, sexologist Havelock Ellis, feminist Edith Lees (who later married Ellis), novelist Olive Schreiner and Edward R. Pease

Its objective was "The cultivation of a perfect character in each and all." They wanted to transform society by setting an example of clean simplified living for others to follow. Davidson was a major proponent of a structured philosophy about religion, ethics, and social reform.

At a meeting on 16 November 1883, a summary of the society’s goals was drawn up by Maurice Adams:
We, recognizing the evils and wrongs that must beset men so long as our social life is based upon selfishness, rivalry, and ignorance, and desiring above all things to supplant it by a life based upon unselfishness, love, and wisdom, unite, for the purpose of realizing the higher life among ourselves, and of inducing and enabling others to do the same.
And we now form ourselves into a Society, to be called the Guild [Fellowship] of the New Life, to carry out this purpose.
Although the Fellowship was a short-lived organization, it spawned the Fabian Society, which split in 1884 from the Fellowship of the New Life.

Ethical movement

Felix Adler, founder of the ethical movement.
 
In his youth, Felix Adler was being trained to be a rabbi like his father, Samuel Adler, the rabbi of the Reform Jewish Temple Emanu-El in New York. As part of his education, he enrolled at the University of Heidelberg, where he was influenced by neo-Kantian philosophy. He was especially drawn to the Kantian ideas that one could not prove the existence or non-existence of deities or immortality and that morality could be established independently of theology.

During this time he was also exposed to the moral problems caused by the exploitation of women and labor. These experiences laid the intellectual groundwork for the ethical movement. Upon his return from Germany, in 1873, he shared his ethical vision with his father's congregation in the form of a sermon. Due to the negative reaction he elicited it became his first and last sermon as a rabbi in training. Instead he took up a professorship at Cornell University and in 1876 gave a follow up sermon that led to the 1877 founding of the New York Society for Ethical Culture, which was the first of its kind. By 1886, similar societies had sprouted up in Philadelphia, Chicago and St. Louis.

These societies all adopted the same statement of principles:
  • The belief that morality is independent of theology;
  • The affirmation that new moral problems have arisen in modern industrial society which have not been adequately dealt with by the world's religions;
  • The duty to engage in philanthropy in the advancement of morality;
  • The belief that self-reform should go in lock step with social reform;
  • The establishment of republican rather than monarchical governance of Ethical societies
  • The agreement that educating the young is the most important aim.
In effect, the movement responded to the religious crisis of the time by replacing theology with unadulterated morality. It aimed to "disentangle moral ideas from religious doctrines, metaphysical systems, and ethical theories, and to make them an independent force in personal life and social relations." Adler was also particularly critical of the religious emphasis on creed, believing it to be the source of sectarian bigotry. He therefore attempted to provide a universal fellowship devoid of ritual and ceremony, for those who would otherwise be divided by creeds. For the same reasons the movement also adopted a neutral position on religious beliefs, advocating neither atheism nor theism, agnosticism nor deism.

Ethical Culture School (red) and Ethical Culture Society (white) buildings.
 
The Adlerian emphasis on "deed not creed" translated into several public service projects. The year after it was founded, the New York society started a kindergarten, a district nursing service and a tenement-house building company. Later they opened the Ethical Culture School, then called the "Workingman's School," a Sunday school and a summer home for children, and other Ethical societies soon followed suit with similar projects. Unlike the philanthropic efforts of the established religious institutions of the time, the Ethical societies did not attempt to proselytize those they helped. In fact, they rarely attempted to convert anyone. New members had to be sponsored by existing members, and women were not allowed to join at all until 1893. They also resisted formalization, though nevertheless slowly adopted certain traditional practices, like Sunday meetings and life cycle ceremonies, yet did so in a modern humanistic context. In 1893, the four existing societies unified under the umbrella organization, the American Ethical Union.

After some initial success the movement stagnated until after World War II. In 1946 efforts were made to revitalize and societies were created in New Jersey and Washington D.C., along with the inauguration of the Encampment for Citizenship. By 1968 there were thirty societies with a total national membership of over 5,500. However, the resuscitated movement differed from its predecessor in a few ways. The newer groups were being created in suburban locales and often to provide alternative Sunday schools for children, with adult activities as an afterthought.

There was also a greater focus on organization and bureaucracy, along with an inward turn emphasizing the needs of the group members over the more general social issues that had originally concerned Adler. The result was a transformation of American ethical societies into something much more akin to small Christian congregations in which the minister's most pressing concern is to tend to his or her flock.

In the 21st century, the movement continued to revitalize itself through social media and involvement with other Humanist organizations, with mixed success. As of 2014, there were fewer than 10,000 official members of the Ethical movement.

In Britain

Stanton Coit led the ethical movement in Britain.
 
In 1885 the ten-year-old American Ethical Culture movement helped to stimulate similar social activity in Great Britain, when American sociologist John Graham Brooks distributed pamphlets by Chicago ethical society leader William Salter to a group of British philosophers, including Bernard Bosanquet, John Henry Muirhead, and John Stuart MacKenzie. 

One of Felix Adler's colleagues, Stanton Coit, visited them in London to discuss the "aims and principles" of their American counterparts. In 1886 the first British ethical society was founded. Coit took over the leadership of South Place for a few years. Ethical societies flourished in Britain. By 1896 the four London societies formed the Union of Ethical Societies, and between 1905 and 1910 there were over fifty societies in Great Britain, seventeen of which were affiliated with the Union. Part of this rapid growth was due to Coit, who left his role as leader of South Place in 1892 after being denied the power and authority he was vying for.

Because he was firmly entrenched in British ethicism, Coit remained in London and formed the West London Ethical Society, which was almost completely under his control. Coit worked quickly to shape the West London society not only around Ethical Culture but also the trappings of religious practice, renaming the society in 1914 to the Ethical Church. He transformed his meetings into services, and their space into something akin to a church. In a series of books Coit also began to argue for the transformation of the Anglican Church into an Ethical Church, while holding up the virtue of ethical ritual. He felt that the Anglican Church was in the unique position to harness the natural moral impulse that stemmed from society itself, as long as the Church replaced theology with science, abandoned supernatural beliefs, expanded its bible to include a cross-cultural selection of ethical literature and reinterpreted its creeds and liturgy in light of modern ethics and psychology. His attempt to reform the Anglican church failed, and ten years after his death in 1944, the Ethical Church building was sold to the Roman Catholic Church.

During Stanton Coit's lifetime, the Ethical Church never officially affiliated with the Union of Ethical Societies, nor did South Place. In 1920 the Union of Ethical Societies changed its name to the Ethical Union. Harold Blackham, who had taken over leadership of the London Ethical Church, then promoted its merger with the Rationalist Press Association and the South Place Ethical Society, and, in 1957, a Humanist Council was set up to explore amalgamation. Although issues over charitable status prevented a full amalgamation, the Ethical Union under Blackham changed its name in 1967 to become the British Humanist Association. The BHA is thus the legal successor body to the Union of Ethical Societies.

Between 1886 and 1927 seventy-four ethical societies were started in Great Britain, although this rapid growth did not last long. The numbers declined steadily throughout the 1920s and early 30s, until there were only ten societies left in 1934. By 1954 there were only four. The situation became such that in 1971, sociologist Colin Campbell even suggested that one could say, "that when the South Place Ethical Society discussed changing its name to the South Place Humanist society in 1969, the English ethical movement ceased to exist."

Ethical perspective

Brooklyn Society for Ethical Culture building on Prospect Park West, originally designed by architect William Tubby as a home for William H. Childs (inventor of Bon Ami Cleaning Powder)
 
While Ethical Culturists generally share common beliefs about what constitutes ethical behavior and the good, individuals are encouraged to develop their own personal understanding of these ideas. This does not mean that Ethical Culturists condone moral relativism, which would relegate ethics to mere preferences or social conventions. Ethical principles are viewed as being related to deep truths about the way the world works, and hence not arbitrary. However, it is recognized that complexities render the understanding of ethical nuances subject to continued dialogue, exploration, and learning.

While the founder of Ethical Culture, Felix Adler, was a transcendentalist, Ethical Culturists may have a variety of understandings as to the theoretical origins of ethics. Key to the founding of Ethical Culture was the observation that too often disputes over religious or philosophical doctrines have distracted people from actually living ethically and doing good. Consequently, "Deed before creed" has long been a motto of the movement.

Religious aspect

Pews and stained glass

Functionally, Ethical Societies are similar to churches or synagogues and are headed by "leaders" as clergy. Ethical Societies typically have Sunday morning meetings, offer moral instruction for children and teens, and do charitable work and social action. They may offer a variety of educational and other programs. They conduct weddings, commitment ceremonies, baby namings, and memorial services.

Individual Ethical Society members may or may not believe in a deity or regard Ethical Culture as their religion. Felix Adler said "Ethical Culture is religious to those who are religiously minded, and merely ethical to those who are not so minded." The movement does consider itself a religion in the sense that
Religion is that set of beliefs and/or institutions, behaviors and emotions which bind human beings to something beyond their individual selves and foster in its adherents a sense of humility and gratitude that, in turn, sets the tone of one’s world-view and requires certain behavioral dispositions relative to that which transcends personal interests.
The Ethical Culture 2003 ethical identity statement states:
It is a chief belief of Ethical religion that if we relate to others in a way that brings out their best, we will at the same time elicit the best in ourselves. By the "best" in each person, we refer to his or her unique talents and abilities that affirm and nurture life. We use the term "spirit" to refer to a person’s unique personality and to the love, hope, and empathy that exists in human beings. When we act to elicit the best in others, we encourage the growing edge of their ethical development, their perhaps as-yet untapped but inexhaustible worth.
Since around 1950 the Ethical Culture movement has been increasingly identified as part of the modern Humanist movement. Specifically, in 1952, the American Ethical Union, the national umbrella organization for Ethical Culture societies in the United States, became one of the founding member organizations of the International Humanist and Ethical Union.

Key ideas

While Ethical Culture does not regard its founder's views as necessarily the final word, Adler identified focal ideas that remain important within Ethical Culture. These ideas include:
  • Human Worth and Uniqueness – All people are taken to have inherent worth, not dependent on the value of what they do. They are deserving of respect and dignity, and their unique gifts are to be encouraged and celebrated.
  • Eliciting the Best – "Always act so as to Elicit the best in others, and thereby yourself" is as close as Ethical Culture comes to having a Golden Rule.
  • Interrelatedness – Adler used the term The Ethical Manifold to refer to his conception of the universe as made up of myriad unique and indispensable moral agents (individual human beings), each of whom has an inestimable influence on all the others. In other words, we are all interrelated, with each person playing a role in the whole and the whole affecting each person. Our interrelatedness is at the heart of ethics.
Many Ethical Societies prominently display a sign that says "The Place Where People Meet to Seek the Highest is Holy Ground".

Locations

The largest concentration of Ethical Societies is in the New York metropolitan area, including Societies in New York, Manhattan, the Bronx, Brooklyn, Queens, Westchester and Nassau County; and New Jersey, such as Bergen and Essex Counties, New Jersey.


Ethical Societies also exist outside the U.S. Conway Hall in London is home to the South Place Ethical Society, which was founded in 1787.

Structure and events

Ethical societies are typically led by "Leaders." Leaders are trained and certified (the equivalent of ordination) by the American Ethical Union. Societies engage Leaders, in much the same way that Protestant congregations "call" a minister. Not all Ethical societies have a professional Leader. (In typical usage, the Ethical Movement uses upper case to distinguish certified professional Leaders from other leaders.) A board of executives handles day-to-day affairs, and committees of members focus on specific activities and involvements of the society. 

Ethical societies usually hold weekly meetings on Sundays, with the main event of each meeting being the "Platform", which involves a half-hour speech by the Leader of the Ethical Society, a member of the society or by guests. Sunday school for minors is also held at most ethical societies concurrent with the Platform. 

The American Ethical Union holds an annual AEU Assembly bringing together Ethical societies from across the US.

Legal challenges

The tax status of Ethical Societies as religious organizations has been upheld in court cases in Washington, D.C. (1957), and in Austin, Texas (2003). In challenge to a denial of tax-exempt status, the Texas State Appeals Court decided that "the Comptroller's test was unconstitutionally under inclusive and that the Ethical Society should have qualified for the requested tax exemptions... Because the Comptroller's test fails to include the whole range of belief systems that may, in our diverse and pluralistic society, merit the First Amendment's protection..." 

Advocates

Albert Einstein was a supporter of Ethical Culture. On the seventy-fifth anniversary of the New York Society for Ethical Culture, in 1951, he noted that the idea of Ethical Culture embodied his personal conception of what is most valuable and enduring in religious idealism. Humanity requires such a belief to survive, Einstein argued. He observed, "Without 'ethical culture' there is no salvation for humanity."

Freedom From Religion Foundation

From Wikipedia, the free encyclopedia

Freedom From Religion Foundation
Logo of Freedom From Religion Foundation
AbbreviationFFRF
Formation1978; 41 years ago
FounderAnne Nicol Gaylor
TypeNon-profit
39-1302520
Legal status501(c)(3) educational organization
PurposeSeparation of church and state, nontheism, atheism, secularism
HeadquartersMadison, Wisconsin, United States
Region served
United States
Membership
32,000 members
Annie Laurie Gaylor
Dan Barker
Stephen Hirtle
AffiliationsNonbelief Relief Inc
Revenue (2015)
$4,931,682
Expenses (2015)$3,765,032
Endowment$2,678,681
Employees (2015)
30
Volunteers (2015)
11
Websiteffrf.org

The Freedom From Religion Foundation (FFRF) is an American non-profit organization based in Madison, Wisconsin, with members from all 50 states, the District of Columbia, and Puerto Rico. The largest national organization advocating for non-theists, FFRF promotes the separation of church and state and educates the public on matters relating to atheism, agnosticism, and nontheism. The FFRF publishes a newspaper, Freethought Today, 10 times a year. Since 2006, as the Freethought Radio Network, FFRF has produced the Freethought Radio show.

History

File:Dan Barker introduces the FFRF.webm
Dan Barker introduces himself and the FFRF in London, July 2017.
 
The FFRF was co-founded by Anne Nicol Gaylor and her daughter, Annie Laurie Gaylor, in 1976 and was incorporated nationally on April 15, 1978. The organization is supported by over 23,500 members and operates from an 1855-era building in Madison, Wisconsin, that once served as a church rectory. According to the 2011 IRS tax Form-990, FFRF spent just over $200,000 on legal fees and services and just under $1 million on education, outreach, publishing, broadcasting, and events. The allotment for legal fees is primarily used in cases supporting the separation of church and state that involve governmental entities. FFRF also has a paid staff of twenty two, including five full-time staff attorneys and two legal fellows.

Annie Laurie Gaylor, co-president of the FFRF, is the author of Women Without Superstition: No Gods - No Masters and the nonfiction book on clergy pedophilia scandals Betrayal of Trust: Clergy Abuse of Children (out of print) and editor of the anthology Woe to the Women. She edited the FFRF newspaper Freethought Today until July 2008. Her husband, Dan Barker, author of Losing Faith in Faith: From Preacher to Atheist, Godless: How an Evangelical Preacher Became One of America's Leading Atheists, The Good Atheist: Living a Purpose-Filled Life Without God, "Life Driven Purpose", "God: The Most Unpleasant Character in all Fiction" and Just Pretend: A Freethought Book for Children, is a musician and songwriter, a former Pentecostal Christian minister, and co-president of FFRF. 

In March 2011, FFRF, along with the Richard Dawkins Foundation for Reason and Science, began The Clergy Project, a confidential on-line community that supports clergy as they leave their faith. In 2012, it gave its first Freedom From Religion Foundation and Clergy Project "Hardship Grant" to Jerry DeWitt, a former pastor who left the ministry to join the atheist movement.

In June 2013 FFRF announced that, along with the Secular Student Alliance, it would work on educating students on their religious rights and would assist with rectifying violations and what they have termed "religious infringement into public education".

In 2015, FFRF announced Nonbelief Relief, a new charitable arm. Nonbelief Relief is a humanitarian agency for atheists, agnostics, freethinkers and their supporters "to improve this world, our only world". Nonbelief Relief seeks to remediate conditions of human suffering and injustice on a global scale, whether the result of natural disasters, human actions or adherence to religious dogma.

Litigation

Social programs

Social services

In June 2004, the FFRF challenged the constitutionality of the White House Office of Faith-Based and Community Initiatives. The Foundation's complaint alleged that "the use of money appropriated by Congress under Article I, section 8, to fund conferences that various executive branch agencies hold to promote President Bush's 'Faith-Based and Community Initiatives'" conflicted with the First Amendment. The suit held that "the defendant officials violated the Establishment Clause by organizing national and regional conferences at which faith-based organizations allegedly "are singled out as being particularly worthy of federal funding because of their religious orientation, and the belief in God is extolled as distinguishing the claimed effectiveness of faith-based social services". The FFRF also alleged that "the defendant officials 'engage in myriad activities, such as making public appearances and giving speeches, throughout the United States, intended to promote and advocate for funding for faith-based organizations." The FFRF further asserted, "Congressional appropriations [are] used to support the activities of the defendants." In 2007 the Supreme Court ruled 5-4 that taxpayers do not have the right to challenge the constitutionality of expenditures made by the executive branch.

In May 2007, the FFRF, on behalf of Indiana taxpayers, challenged the creation of a chaplaincy pilot program for the Indiana Family and Social Services Administration (FSSA). The FSSA hired Pastor Michael L. Latham, a Baptist minister, in 2006, at a salary of $60,000 a year. In September 2007, in response to the FFRF's suit, Indiana ended the program.

Health care

In April 2003, the FFRF, on behalf of Montana residents, sued the Montana Office of Rural Health and its executive director David M. Young along with the Montana State University-Bozeman and the Montana Faith-Health Cooperative. It was alleged that Young favored faith-based nursing parish programs for state funding. In October 2004, the Federal District Court for the District of Montana held that the state's "direct and preferential funding of inherently and pervasively religious parish nursing programs was undertaken for the impermissible purpose, and has the impermissible effect, of favoring and advancing the integration of religion into the provision of secular health care services." According to the court, the state funding of faith-based healthcare violated the First Amendment.

In April 2006, the FFRF sued to challenge the pervasive integration of "spirituality" into health care by the Department of Veteran Affairs. Specifically stating that the practice of asking patients about their religion in spiritual assessments, the use of chaplains to treat patients, and drug and alcohol treatment programs that incorporate religion violated the separation of state and church. The case was later dismissed after the Hein decision because of lack of standing.

Education

In 2001, the FFRF, on behalf of anonymous plaintiffs, sued the Rhea County School District. The plaintiffs alleged that weekly bible classes were being held for all students in the elementary schools. In June 2004, the Sixth Circuit Court of Appeals affirmed a district judgment holding that it was unconstitutional for the school district to "teach the Bible as literal truth" to students, including first graders.

In March 2005, the FFRF filed suit against the University of Minnesota because of its involvement with the Minnesota Faith Health Consortium, a partnership with Luther Seminary, which is affiliated with the Evangelical Lutheran Church of America, and Fairview Health Services, stating that state taxpayer funds are helping to fund a faith-based organization. In September 2005 the University agreed to end the partnership and to cease teaching "courses on the intersection of faith and health", with the FFRF agreeing to drop its lawsuit.

In April 2005, the FFRF filed a lawsuit against the U.S. Department of Education because of its distribution of funds to the Alaska Christian College, a Bible college run by the Evangelical Covenant Church of Alaska. The foundation stated that in the students' first year at the college, they take only religious-based courses, and finish that year with a Certificate of Biblical Studies. The college, the foundation says, "does not offer traditional college courses, such as math or English". In October 2005 the FFRF and the U.S. Department of Education settled the lawsuit, with the Department of Education agreeing not to distribute $435,000 of federal funds to the College.

Criminal justice programs

In October 2000, the FFRF brought suit, as taxpayers in the state of Wisconsin, against Faith Works located in Milwaukee. Their case stated that a faith-based addiction-treatment program should not be used as a court ordered treatment program using taxpayer funds. In January 2002 the ruling was decided in the FFRF's favor; that receiving hundreds of thousands of dollars in public money is in violation of the Establishment Clause. The judge wrote "Because I find that the Department of Workforce Development's grant to Faith Works constitutes unrestricted, direct funding of an organization that engages in religious indoctrination, I conclude that this funding stream violates the establishment clause." On Appeal, in April 2003, The Seventh Circuit later ruled against the FFRF on the narrower issue of whether prisoners joining specific faith-based programs on their own free will are coerced by government endorsement of religion.

The FFRF brought a suit against the awarding of a federal grant to MentorKids USA, a group providing mentors to children of prisoners, alleging that only Christian mentors were hired and that they were to give monthly reports on the children's religious activities. In January 2005, the court vacated HHS's funding of this group citing "federal funds have been used by the MentorKids program to advance religion in violation of the Establishment Clause".

In May 2006 the FFRF filed suit against the Federal Bureau of Prisons alleging that its decision to fund not only multi-faith-based but also single-faith-based programs violated constitutional standards for separation of state and church. The parties later agreed to a dismissal of that claim, but additional counts within the lawsuit, alleging separate violations, continued.

Religion in the public sphere

Employment issues

In 1995 the FFRF sued the state of Wisconsin for designating Good Friday as a state legal holiday. In 1996 the federal district court ruled that Wisconsin's Good Friday holiday was indeed a First Amendment violation because the "promotion of Christianity is the primary purpose of the law."

Religious displays on public property

In December 2007 the FFRF, on behalf of a group of concerned Green Bay residents and invoking the First Amendment rights of all of the city's residents, sued the city because of the placement of a nativity scene at Green Bay's city hall. Before the case was heard, the city removed the nativity scene. The judge then dismissed the suit, citing lack of jurisdiction. Since the nativity scene already was removed and a moratorium imposed on future such displays, there remained no basis for continued dispute. He went on to say, "the plaintiffs have already won. ...the Plaintiffs have won a concrete victory that changes the circumstances on the ground."

In 2011 in response to the city of Warren, Michigan's refusal to remove a nativity display in the civic center, the FFRF sought to place a winter solstice display. The mayor refused the request and the FFRF brought suit. The suit was dismissed by Judge Zatkoff of the U.S. District Court; the dismissal was upheld by the U.S. 6th Circuit Court in 2013.

In September 2011, the FFRF, along with the American Civil Liberties Union (ACLU), sued the Giles County, Virginia school district on behalf of anonymous plaintiffs. A display of the Ten Commandments had been placed beside a copy of the U.S. Constitution at Giles County public schools. Prior to the suit, in January and June 2011, the FFRF and the ACLU had sent letters to the school board requesting removal of the display. The school superintendent ordered that the displays of the Ten Commandments be removed. The Giles County school board met in June 2011 and voted to overturn the superintendent's decision to remove the display. After the suit was filed, the school board in 2012 agreed to remove the display and to pay attorneys' fees.

In May 2012, the FFRF, acting on a complaint from a resident, asked the city of Woonsocket, Rhode Island, to remove a Latin cross from a World War I and II memorial on public land. The city refused to do so. The FFRF states that it is currently looking for a plaintiff in the area to represent for a suit, which the FFRF have yet to do, citing the difficulty with another case that occurred with another plaintiff in the state, Jessica Ahlquist, in the case Ahlquist v. Cranston

On July 24, 2012, after receiving a letter from the FFRF, the Steubenville, Ohio, city council decided to remove the image of the Christ the King Chapel at the Franciscan University of Steubenville from its town logo.

In August 2012 the FFRF, on behalf of a resident, threatened a lawsuit challenging a Latin cross that had been displayed on top of the water tower of Whiteville, Tennessee. After the FFRF wrote three initial letters, but before the lawsuit was filed, the town removed one arm of the cross. The removal cost the town $4,000, and as part of the settlement the town paid $20,000 in the FFRF's attorneys fees. The town also agreed never to replace the missing arm and not to place other crosses on public property.

In August 2012 the FFRF, on behalf of a Montana resident, sued the United States Forest Service. A special use permit for the placement of a statue of Jesus on federal land was granted in 1954 at the request of the Knights of Columbus. The Forest Service continued to grant renewals of the permit until 2010. When the Service declined to renew, the Knights declined to remove the statue citing "tradition" and the "historical" value of the statue. After on-line protests the statue was allowed to stay and the permit granted. The FFRF filed suit in February 2012. In June 2013, a federal judge found in favor of the defendants, allowing the statue to remain. In August 2013, the FFRF filed an appeal of the decision.

In 2012 the FFRF wrote several letters to Prudhommes Restaurant, in Columbia, Pennsylvania, explaining that offering a 10% discount to Sunday patrons who present a church bulletin is a violation of state and federal law, specifically the Civil Rights Act of 1964. The individual who brought the matter to the FFRF's attention has filed a discrimination complaint with the Pennsylvania Human Relations. The FFRF is only involved in an advisory capacity.

Prayer in government/schools

In October 2008, the FFRF filed suit against the U.S. government over the statute establishing the National Day of Prayer (NDoP). In 2010, Federal judge Barbara Brandriff Crabb ruled it unconstitutional as it is "an inherently religious exercise that serves no secular function". This ruling was appealed by the U.S. government. In April 2011, the U.S. Seventh Circuit Court of Appeals dismissed the FFRF's challenge to the NDoP, holding that the FFRF did not have standing to challenge the NDoP statute or proclamations and that only the President was injured enough to challenge the NDoP statute.

The FFRF, in January 2013, after receiving a complaint from a resident, asked the city council of Rapid City, South Dakota, to eliminate its practice of beginning each city council meeting with a Christian prayer. After the FFRF sent a second letter in February 2013, the mayor stated at that time that prayers would continue.

Internal Revenue Service

Parish exemption

The FFRF filed suit against the IRS over the parish exemption that allows "ministers of the gospel" to claim part of their salary as an income-tax-free housing allowance. This was originally filed in 2009, in California, then subsequently dropped and re-filed in 2011, in Wisconsin, because of standing. In August 2012, a federal judge stated that the suit could go forward. In August 2013, the Justice Department argued that leaders of an atheist group may qualify for the parish exemption. Gaylor states "this is not what we are after," going on to say that the government should not give religious groups any special treatment.

On November 21, 2013, a federal judge ruled in the FFRF's favor. In January 2014, the Department of Justice filed an appeal in federal court. In November 2014, the U.S. Court of Appeals for the Seventh Circuit issued its decision, concluding that the federal tax code provision that treats church-provided housing allowances to ministers as income tax-free must stand.

Electioneering

In November 2012, The FFRF filed a lawsuit against the IRS for not enforcing its own electioneering laws. The FFRF cited in its suit the placement of full page ads by the Billy Graham Evangelistic Association; the diocese requiring priests to read a statement urging Catholics to vote; and the institution of "Pulpit Freedom Sunday". The group claimed that not enforcing the federal tax codes that prohibit tax-exempt religious organizations from electioneering is a violation of the First Amendment of the Constitution. The group stated that the increasing involvement of religious institutions in politics was "blatantly and deliberately flaunting the electioneering restrictions". The IRS had filed a motion to dismiss in federal court, but in August 2013 it was decided that the lawsuit could proceed stating that the FFRF "has standing to seek an order requiring the IRS to treat religious organizations no more favorably than it treats the Foundation".

990 Form

In December 2012 the FFRF filed suit against the IRS for not requiring the yearly filing of a 990 Form for religious institutions, which is required for all other non-profit organizations. This action is pending.

State capitol signs

Florida

In December 2013, the FFRF was permitted to hang a banner at the capital after a nativity scene was placed by a private group.

Illinois

On December 23, 2009, William J. Kelly, conservative activist and candidate for Illinois Comptroller, attempted to remove a FFRF sign at a holiday display. The case was dismissed on several grounds, including that the lawsuit ran afoul of the First Amendment prohibition against content-based discrimination and that the plaintiff's rights had not been violated.

Washington

A plaque with the same text as the Wisconsin State Capitol sign was displayed for the 2008 Christmas season at the state capitol in Olympia, Washington, next to a nativity scene. The sign was stolen and then later found and returned to the state capitol. The addition of the sign incited a large number of individuals and groups to request other additions, such as a Festivus pole, a request by the Westboro Baptist Church for a sign stating "Santa Claus will take you to hell" (among other things), a sign paying homage to the Flying Spaghetti Monster, and many others. 

Front (left) and back (right) of sign displayed at the Wisconsin State Capitol. The sign in Washington displays the same message.

Wisconsin

The FFRF maintains a sign in the Wisconsin State Capitol during the Christmas season, which reads:

At this season of THE WINTER SOLSTICE may reason prevail. There are no gods, no devils, no angels, no heaven or hell.
There is only our natural world.
Religion is but myth and superstition that hardens hearts and enslaves minds.


In 2013, a natural nativity featuring Charles Darwin, Albert Einstein and Mark Twain as the three wise men, the Statue of Liberty and an astronaut as angels and an African American girl baby doll to represent that "humankind was birthed in Africa" was added.

Rhode Island

In 2013, the FFRF was allowed to place a sign in the rotunda, after complaints from its members, as a response to the crèches and other religious symbols that are already in place at the statehouse.

Dayton, Tennessee

On July 14, 2017, a statue of Clarence Darrow was unveiled in Dayton, Tennessee on the Rhea County Courthouse lawn, funded by a $150,000 donation from the FFRF. The courthouse was the site of the historic 1925 Scopes Monkey Trial wherein Darrow unsuccessfully defended a teacher, John T. Scopes, who was found guilty of teaching evolution in a public school in violation of what was then a Tennessee state law. The statue was placed just a few feet away from a statue of William Jennings Bryan, Darrow's creationist opponent in the trial, which had been erected in 2005 by nearby Bryan College.

Athens, Texas

In 2011 the FFRF was contacted by a local Austin citizen regarding the placement of a nativity scene on Henderson County courthouse property. A letter of complaint was sent. After it was decided that the nativity scene would remain, the FFRF petitioned to have its own banner placed on the site, but county officials declined to discuss its placement. The FFRF banner was placed without permission on the courthouse property, but was soon removed. In April 2012 the request to place the banner was denied.

Freethought Radio

Freethought Radio, called the "only weekly Freethought radio broadcast anywhere", is an hour-long show broadcast live on WXXM-FM Saturdays at 11 a.m. CDT. It had also been broadcast on Air America before that service ceased operation in March, 2010. The show is hosted by the co-presidents of FFRF, Dan Barker and Annie Laurie Gaylor. Regular features include "Theocracy Alert" and "Freethinkers Almanac". The latter highlights historic freethinkers, many of whom are also songwriters. The show's intro and outro make use of John Lennon's "Imagine", which has an antireligious theme. A podcast archive is available at the FFRF website.

Conventions

FFRF has held conventions since 1977, one year after the group formed and one year prior to its official incorporation. The 2016 convention was the 39th annual convention. Previous conventions included speakers such as Christopher Hitchens, awards are presented to recognize contributions to the advancement of the freethought community, "NonPrayer Breakfasts" with "moments of bedlam," and piano music by FFRF Co-President Dan Barker.

Charitable rating and finances

Charity Navigator gives FFRF a four star rating and reports in 2013 FFRF had revenues of $3,878,938 USD, with a net surplus (after expenses) of $1,715,563 and net assets of $11,519,770. Officer compensation for the "co-presidents" husband and wife Dan Barker and Annie Laurie Gaylor was $88,700 and $86,500 ($175,200 combined) or approximately 10% of the net surplus.

Emperor Has No Clothes Award

The Emperor Has No Clothes Award has been awarded by the Foundation since 1999 in recognition of "plain speaking" on the shortcomings of religion by public figures.

Lie point symmetry

From Wikipedia, the free encyclopedia https://en.wikipedia.org/wiki/Lie_point_symmetry     ...