My plan to write my book clicked after I bought an apple grown in New Zealand, 10,000 miles away from my home in Ohio. How did it make sense that we could buy apples so cheaply from so far away? What was the carbon footprint of that one transaction? Growing up in Michigan in the 1970s and 1980s, I had seen our industrial cities decay as trade globalized. Later I watched with horror as global financial markets crashed in 2008. With these experiences in mind, I wanted to write about both the benefits and the costs of globalization—and about its ethics—for religious communities like mine. So I did.
The emergence of globalization—the increasing connection of our world’s economies, ecology, politics, and cultures—has flattened the world and has triggered financial crises,
climate change, identity clashes, and cultural mixing (among other things). While some have responded to these challenges by rejecting “globalism” altogether, what role could the Christian practice of the liturgical calendar play in responding constructively?
Taking each season of the Christian liturgical year as inspiration, I re-imagine the religious and ethical challenges posed by the globalization of finance, ecology, labor markets, consumption, US military dominance, free trade, politics, and culture. In each case, we escape the dead end of the Flat World so that we can improvise healthier ways of being globally integrated. Readers are invited to join this journey from Advent to Ordinary Time.
Friedman, a longtime New York Times foreign affairs columnist, was one of the first to show me what I should love and hate about globalization, circa 1999, at the peak of Western support for neoliberal globalization.
Although his gee-whiz, gung-ho enthusiasm for the world of the Lexus (high-tech globalization with global supply chains and integrated financial markets) sometimes wears thin, he also covers the problems caused by globalization. He even appeals to the need for the “olive trees” of community, family, and religion to make globalization ethical.
Even when the breezy tone annoys me, this book is still my go-to guide for mapping the effects of globalization on business, economics, politics, culture, and the environment.
A brilliant investigation of globalization, the most significant socioeconomic trend in the world today, and how it is affecting everything we do-economically, politically, and culturally-abroad and at home.
As foreign affairs columnist for The New York Times, Thomas L. Friedman crisscrosses the globe talking with the world's economic and political leaders, and reporting, as only he can, on what he sees. Now he has used his years of experience as a reporter and columnist to produce a pithy, trenchant, riveting look at the worldwide market forces that are driving today's economies and how they are playing out both internationally and…
The late Huntington, a longtime Harvard professor, states early in this book that “people use politics not just to advance their interests but also to define their identity.”
As people from different cultures and civilizations began interacting with each other in our increasingly globalizing world, Huntington predicted that they would clash over deep collective identities. Way back in the early 1990s, long before 9/11, Huntington predicted that clashes between the Muslim world and the secular West were the most likely.
Cultural-religious identity matters, no question about it. My only gripe is that he devoted just a few sentences to how civilizations could promote peace. Classic political science: All dismal diagnosis, with little constructive hope!
As people increasingly define themselves by ethnicity or religion, the West will find itself more and more at odds with non-western civilizations that reject its ideals of democracy, human rights, liberty, the rule of law, and the separation of the church and the state. Huntington feels that the fundamental source of conflict in the post-Cold War period will not be primarily ideological or economic, but cultural. Picturing a future of accelerated conflict and increasingly "de-westernized" international relations, he argues for greater understanding of non-western civilizations and offers strategies for maximizing western influence, by promoting co-operative relations with Russia and Japan,…
Hamid’s prose is sparkling, reflecting his experience of globalization, as a Princeton-trained native of Pakistan who lives in Lahore, New York, and London.
Framed as a self-help book and narrated in twelve short chapters with self-help titles like “work for yourself,” this novel follows the life story of one man in a country that sounds a lot like Pakistan, as he moves from the village to the city and tries to make it in business.
I loved Hamid’s vivid portrait of challenging daily living conditions in a developing country, including unclean water, stifling rural life, urban overcrowding, and corrupt bureaucrats. While reading, I felt like I was living in Lahore, rooting for a Pakistani friend to succeed.
Is the self-help advice ironic or earnest? The reader will have to judge.
The unabridged, downloadable audiobook edition of Mohsin Hamid's How To Get Filthy Rich in Rising Asia, read by the author himself.
The astonishing and riveting tale of a man's journey from impoverished rural boy to corporate tycoon, 'How To Get Filthy Rich in Asia' steals its shape from the business self-help books devoured by youths all over 'rising Asia'. It follows its nameless hero to the sprawling metropolis where he begins to amass an empire built on the most fluid and increasingly scarce of goods: water. Yet his heart remains set on something else, on the pretty girl whose star…
Professor Peters was my first and foremost guide when it came to framing the ethics of globalization from within my own religious perspective.
She helped all of us later writers by mapping the academic terrain, describing two dominant theories of globalization and two resistance theories. The two dominant theories are neoliberalism (as exemplified by Thomas Friedman) and reformist social development (as exemplified by John Maynard Keynes), while the two resistance theories stem from ecological and postcolonial perspectives.
She evaluates all four theories according to how they contribute (or don’t) to human flourishing. While I don’t always agree with her conclusions, she is asking the right questions and applying them to the most important perspectives on globalization.
Rebecca Todd Peters provides a helpful overview of the complicated contemporary debates about globalization. By engaging in a careful reading of the cacophony of views on the subject, she unearths four identifiable positions within these debates, each offering a different moral vision of the world. As she observes, policy debates about the direction in which globalization should move are morally serious debates about what values humanity will choose as most significant in the post-Cold War world. In Search of the Good Life argues that our moral task is to ensure that globalization proceeds in ways that honour creation and life,…
Full disclosure: I spent two weeks studying with Professor Volf in a summer seminar on Faith and Globalization in 2010, which occurred after the publication of my book.
Along with Tony Blair, he taught a similar undergraduate seminar between 2008 and 2011 at Yale University, which became the basis for Flourishing. I admire Volf’s boldness in summarizing the vast debates between major world religions concisely here. But, characteristically, he defines his terms precisely and defends his thesis clearly.
Although he identifies with the Christian tradition, he is eager to foster an inclusive dialogue between that tradition and others. His consistently evenhanded tone models the very kind of dialogue our world needs if we are to begin making peace.
A celebrated theologian explores how the greatest dangers to humanity, as well as the greatest promises for human flourishing, are at the intersection of religion and globalization
More than almost anything else, globalization and the great world religions are shaping our lives, affecting everything from the public policies of political leaders and the economic decisions of industry bosses and employees, to university curricula, all the way to the inner longings of our hearts. Integral to both globalization and religions are compelling, overlapping, and sometimes competing visions of what it means to live well.
In this perceptive, deeply personal, and beautifully…
I’m a professional historian and life-long lover of early American history. My fascination with the American Revolution began during the bicentennial in 1976, when my family traveled across the country for celebrations in Williamsburg and Philadelphia. That history, though, seemed disconnected to the place I grew up—Arkansas—so when I went to graduate school in history, I researched in French and Spanish archives to learn about their eighteenth-century interactions with Arkansas’s Native nations, the Osages and Quapaws. Now I teach early American history and Native American history at UNC-Chapel Hill and have written several books on how Native American, European, and African people interacted across North America.
A magisterial history of Indigenous North America that places the power of Native nations at its center, telling their story from the rise of ancient cities more than a thousand years ago to fights for sovereignty that continue today
Long before the colonization of North America, Indigenous Americans built diverse civilizations and adapted to a changing world in ways that reverberated globally. And, as award-winning historian Kathleen DuVal vividly recounts, when Europeans did arrive, no civilization came to a halt because of a few wandering explorers, even when the strangers came well armed.
A millennium ago, North American cities rivaled urban centers around the world in size. Then, following a period of climate change and instability, numerous smaller nations emerged, moving away from rather than toward urbanization. From this urban past, egalitarian government structures, diplomacy, and complex economies spread…
