Theology as a Process

Should we forget about the invisible hand?

May 9, 2008 · Leave a Comment

The New York Review of Books‘ most recent issue of May 15, 2008, publishes an interview with George Soros on the current financial crisis. Obviously, Soros is not very happy with the current USA administration’s handling of the war on terror and of the current financial crisis triggered by the implosion of the subprime housing market. When describing the seriousness of the current economic crisis, Soros claims that the current crisis could have been avoided had we recognized “that the system, as it currently operates, is built on false premises. Unfortunately, we have an idea of market fundamentalism, which is now the dominant ideology, holding that markets are self-correcting; and this is false because it’s generally the intervention of the authorities that saves the markets when they get into trouble”. Authorities and regulators carry a great burden of responsibility: “Each time, it’s the authorities that bail out the market, or organize companies to do so. So the regulators have precedents they should be aware of. But somehow this idea that markets tend to equilibrium and that deviations are random has gained acceptance and all of these fancy instruments for investment have been built on them”.

I am not an economist and find the interconnection of economic science and economic reality extremely difficult, as I have the impression that, sometimes, to cover up our self-interest, we ideologically use the claim that economic reality as it is, is unavoidable: it is the unfolding of a set of laws that economic scientists discover and analyze. This seems to take the politics out of socio-economic life, or better to cunningly hide the real politics of egoism, greed and power that are going on and that decide how laws will be used – that could work out in different ways, if the political courage and will were there to shape our economic relationships and to curb our egoism. That seems to me to be the sense of Soros’ plea for more balanced regulation: “Now, we should not go back to a very highly regulated economy because the regulators are imperfect. They’re only human and what is worse, they are bureaucratic. So you have to find the right kind of balance between allowing the markets to do their work, while recognizing that they are imperfect. You need authorities that keep the market under scrutiny and some degree of control”. Obviously, in the unfolding subprime housing crisis, authorities have not done what they should have done, and they have covered this up by ideologically and onesidedly referring to the free market dynamics. I wonder why that is so? What have been the interests behind this neglect of the authorities?

I may be wrong in what I am about to claim now – particularly since in the interview the expression of “invisible hand” is not used and probably consciously so – but I have the impression that Soros is telling here that the idea of the “invisible hand” in market economics should be looked at with a certain degree of suspicion … Is not this idea of the self regulating market (as by an invisible hand) a cunning or clever way to cover up one’s greed and hunger for power, as it provides the strong and powerful people with the possibility to be the wielders of the invisible hand? And this is not a mere question of allowing a sense of initiative and creativity to prevail over against bureaucratic regulation … in fact, we know all too well, that creativity and a sense of initiative without power or wealth, may lead to frustration. Pleading for creativity is not enough. For creativity to really result in effects and changes, it needs to be empowered to do so. What kind of people are encouraged to be creative in our societies? Those who are concerned with the common good, or those who look merely for their own promotion and power, be it at the expense of others, less powerful people.

Soros’ interview, to me, introduces a profound criticism on the “invisible hand” approach in market economies. He seems to want the reintroduction of politics in the game.

Categories: Discernment · Politics and society · societal

The compassionate dolls of Françoise Bosteels

May 9, 2008 · Leave a Comment

Françoise Bosteels at FLT meeting in Leuven, 080508

Guest to the Forum for Liberation Theologies (Faculty of Theology, K.U.Leuven) on May 8th, 2008, was Françoise Bosteels, a Belgian religious sister who has been working in India for the past 30 years. Her commitment to a life shared with the poor in the villages and to formation, as well as her love for dolls and her sharp qualities of observation of people and of the webs of pain and injustice in which they are caught up, have stimulated her to make dolls picturing scenes of daily life in India as well as of shocking injustices and suffering. The dolls allow her to enter into a deep conversation with her public and stimulate people to touch their own pain and to even creatively attempt to express in dolls or other art expressions their life experiences. She has published photographs of the dolls accompanied by poems of many friends in two fascinating and stimulating books: The Dolls Speak and Through the Needle’s Eye: Everyday Life of Everyday People. In response to her own spiritual development she is now working on evangelical doll scenes, which will be published soon in a third volume.

The theological importance and qualities of Françoise’s creations have been recognized both by EATWOT theologians (EATWOT = Ecumenical Association of Third World Theologians) and the ITA, the Indian Theological Association, to which she belongs along with Samuel Rayan, an Indian Jesuit theologian and great admirer of Françoise.

Françoise’s presentation of her work, using and commenting on photographs of her dolls, is a moving experience. One is drawn into (re-)discovering one’s own compassionate depth, the fact that one can be touched by what happens to fellow human beings. It is as if the dolls in their simplicity, beauty and vulnerability break through the defense mechanisms that we construct shielding us off our own feelings of compassion, as we now that they entail responsibility and challenges, to which we are afraid to commit. So, out of fear to commit, we hide away from the compassion that lies at the core of our being human. Françoise’s dolls do not allow us this evasive movement: they unleash our compassion and so our deepest humanity. This gives a sense of consolation and responsibility.

From a theological point of view, particularly from the perspective of a liberation theologian or a theologian who takes at heart Cardinal Joseph Cardijn’s “see-judge-act”, this liberation of our compassionate heart is crucial. Her dolls go beyond the unleashing of compassion. By situating the dolls in plots, by provoking people into narrating the stories connected to the dolls – something they can only do out of their own experiences – a process of analysis of the enslaving structures of injustice takes off. Compassion and analysis constitute “seeing” and Françoise does a wonderful job on that. The fact that she now will also reach out into the depths of the gospel, using exactly the same dolls, opens the activity of judgment by connecting the gospel stories to the real life stories of people. Françoise acts on our lives, confronts us and ultimately invites us to action, by making our own dolls – workshops for making dolls took place in Bolivia while she was visiting and seem to begin also in India – and discovering in their plots our own change oriented action.

One Indian participant to the Forum said: “your presentation and your dolls make me feel homesick” and another of his fellow countrymen admitted: “is it not remarkable that you, a Belgian woman, breaks open our compassion in the midst of a situation that we claim to have known so well?”. Participants were profoundly touched and I can only hope that Françoise’s work will grow and allow people to discover the hopegiving and energizing perspectives of their own life plots.

Those of you who would like to look at some photographs of this meeting of the Forum for Liberation Theologies can consult this webpage.

Categories: Feminist Theologies · Liberation Theologies · Theologies · Theology