Christianity in Southeast Asia. Saw Swee Hock, Space and Social Difference in Singapore.
This was in stark contrast to the dissenting voices on the far right that bemoaned the loss of identity in a globalised world.
But since Seattle, you have shunned globalism as if it were a modern-day form of bubonic plague, sowing poverty and ruin.
But to find the right solutions to these valid questions, we need more globalisation, not less. What we need is a global ethical approach to the environment, labour relations and monetary policy. By using this word, he seeks to present matters of deliberate policy such as that of the EU, encouraging, enforcing even, commitment to trade liberalisation as though they were acts of nature occurring without human intervention.
What we in the global justice movement oppose is precisely that set of policies which Verhofstadt and the rest of the global elite are trying to force down everyone else's throats — "free trade", privatisation, deregulation, unregulated capital markets, structural adjustment, corporate welfare, user fees on Globalisation is a blessing for singapore and health care, a set of policies which is indeed "sowing poverty and ruin".
Our stand is not against anything that has the word "global" in front of it since when did we oppose global solutions to climate change? Verhofstadt says he "would also like to point out a number of contradictions in [the movement's] way of thinking".
He notes that we "oppose American hamburger chains, reject soya that has been genetically modified by multinational corporations, and condemn worldwide brand names that influence buying habits. Many of you feel that everything must return to a small, local scale.
We must go back to the local market and local community. Then, globalisation suddenly becomes an aim. We oppose patterns of production and consumption which are dictated by McDonald's, Monsanto and Nike and advocate a decentralisation of economic and political power, and at the same time advocate a borderless world in which people can move freely; that is simply what "globalisation from below" means, the mirror opposite of the capitalists' "globalisation from above".
Verhofstadt has some contradictions of his own. He recognises that "globalisation, as a movement that disregards national borders, can easily deteriorate into a form of 'selfishness without frontiers'," and further that: This explains the wealth of Singapore, which contrasts with the poverty of a closed economy such as Myanmar's.
First, Verhofstadt chooses the two countries that seem to fit his argument, and ignores all the other countries of the South, the ones that have embraced, or been forced to embrace, the policies he supports, and have gone backwards.
Second, Verhofstadt ignores the fact that "export-driven growth" has left many Third World countries bound to the volatilities of world markets and long-term price declines in primary commodities. The price of coffee, for instance, the world's second most traded commodity and the main source of earnings for nearly 20 of the world's poorest countries, has halved since the beginning ofto around 25 cents a kilo, the lowest in real terms for years.
It's not the only commodity to have done so. Third, while acknowledging the unfairness of Western restrictions on Third World exports, Verhofstadt ignores all of the other, often grotesque, imbalances built into World Trade Organisation rules.
West Africa, for example, used to have a thriving tomato industry, until it liberalised import controls in Fourth, Verhofstadt ignores the fact that, set into the very nature of trade between unequal partners, is a transfer of wealth from the poorer to the richer.
Trading primary commodities for finished goods and services has led to a long decline in poor countries' terms of trade: Verhofstadt offers as a solution "ethical globalisation, a triangle consisting of free trade, knowledge and democracy".
But if he were sincere, and not just interested in his public image, he would argue for the EU to abandon attempts to enforce a new WTO trade round which most poor countries don't want; he demand that the World Bank and the IMF cancel the debts owed to them by poor countries; he would have pushed for EU-wide laws mandating large-scale reductions in greenhouse gas emissions.
His "ethical globalisation" will not work; at least not so long as the global economy is run by the multinational companies and by governments including his own which "only natural[ly]" serve them. Current issue Become a supporter.Globalization: Blessing or Blarney? Globalization: MNCs & TNCs: Their Role & Socio- Economic Impact on Host Societies Imperialism Today & Globalisation.
Imperialism, Capitalism, Technology & Science. Implicit Strategy for Islamization. Cash Waqfs in Malaysia and Singapore.
Cash Waqfs in Syria.
Decline of the Ottoman Cash Waqfs. Mar 31, · I probably shouldn’t bother, but from TMI (excerpt): When the success of one nation casts shadows on the failures of another That Malaysia, with her bounty of natural and human resources, has failed miserably to keep up with Singapore is a sad reflection of the policies we’ve undertaken in the last 50 timberdesignmag.com: hishamh.
Globalisation Is a Blessing for Singapore Words | 5 Pages “Globalisation has been a blessing for Singapore’s development.” The world we live in today is characterised by globalised markets and a merciless pace of change.
Also, globalisation increases the Singapore economy's productive capacity which lowers prices. This is reflected by a rightward shift of the Long Run Aggregate Supply (LRAS) curve, which increases Singapore's productive capacity in the long run, lowers prices and prevents cost-push inflation.
Oct 04, · Singapore's Richest Managing The Risks Of A Globalized Supply Chain. In the end, a global marketplace has been both a blessing and a .
FRANKFURT (Reuters) - Home appliances maker Qingdao Haier Co Ltd (SS) on Friday announced that it would move ahead with plans to sell up to million so-called D-shares in Frankfurt.