Globalization and Religion in Latin America Essay

Dr. Marian Cusimano Loves credit line on globalization is very clear and straight forward as she pointed out the other side of globalization, which according to her creates brassal crises as vivacious states and regimes are having difficulties in coping with the challenges globalization brings (p. 2). She contends that this difficulty creates and exacerbates institutional perturbation. The institutional violate according to the pen is that plot of land globalization is at degraded pace, institutional responses is slow.The problems move faster than the solutions to it and this give noticenot be managed by any presidential term alone even by the strongest state in the adult male. However the beginnings emphasis falls on the institutional gap that exists in the midst of the well-heeled and silly countries. Here, the reason fullly pointed out the wide disparity of the rich and wretched countries in the overlap of the benefits of globalization. The author argues that o nly the rich countries led by the United States enjoy the benefits of globalization as the humankind economy is ruled by Multinational Corporation, which only cares about moolah while the states seek wealth and developing.Thus, the author pointed out that whether globalization is driven by multinational companies or by powerful states, many observers depreciate the respectable basis of globalization is driven by an ethic of unrefined materialism and consumption, or western cultural imperialism (p. 4) As the ethical break widens, the author emphasized that today more than half of the dry lands population are not getting any benefits of globalization, and human development is unfulfilled, sacred creation is destroyed, and human life is lost.This emphasis clearly implies a strong naturally of action in favor of the poor the great unwashed or poor states that cannot advance or protect their interest in the global economy. The author celebrated that this problem is looming an d worsening as the worlds poorest population is emergence which will further enhance the gap between the rich and the poor. The authors discussion of the unequal sharing of the benefits of globalization calls for a unified response from rich countries on the growing ethical concerns between the rich and poor countries, because, after all poor community are also sacred creation.But as the author turned to religion to search for answer to the growing institutional and ethical crises brought about by globalization, it appears that this is not possible as the corporations and states are not only engines but are both engine and beneficiaries of globalization. In round to religion, the author presented an entirely different view from that of the states or corporation. The author say that corporations view people as a source of profit while the state sees people as a subject to be governed or taxpayers.Religion sees people not as an instrument or a servant or useful object, but a spiri tual existence created by God, therefore he must be independent. He has the right to share in the blessings, which is the product of economic development. The author argues, Religious cheek has long been playing an active role in globalization (p. 5), and can be a mediating institution in the institutional and ethical gap between the rich and the poor. I believed that the author is right in dictum that religious organization may have some advantages in responding to these institutional gaps, to help manage the problem of globalization (p.6). Indeed, many religious foreign organizations are doing exactly these things. The author cited that there is already a course of action taken in coordination with the Roman Catholic bishops of Latin the States and the Canadian Bishops Conference, which is a seminar on debt relief for heavily indebted poor countries. This is important course of action because it proves that religious institution can thence fulfill the task of bridging the gap between the rich and the poor.The Latin American Catholic bishops were coordinated for the conference for the reason perhaps that many of the worlds poorer country is located in Latin America. It is where roughly of these ethical problems relating to benefit of globalization are generally experienced. In bridging the gap by the Catholic perform, the author pointed out that the US bishops and the United States Catholic Church may not be well equipped to bridge the gaps created by global problems (P. 8) as US Catholic bishops are not quick to make decisions, and many developing countries believed that globalization benefits the US at their write down (p 8).I think these reasons are valid, as it has been mentioned in this paper that the US along with other rich countries and multinational corporations are the ones who get most of the globalization benefits. But Catholic Church is a global institution with highly organized yet centralized leadership, which would be ideal in mediati ng or bridging the gap created by the problem of globalization. The Latin American Catholic Church can perfectly facilitates this bridging as the economy of most Latin American nation belongs to the third world economies.They maybe fully do it the whole agenda of bridging the gaps between the poor and the rich economies of the world. The author noted that the Catholic Church has over 2000 years experience as a global institution, which made the Catholic Church deserving of the task. Furthermore the author pointed out that globalization brings institutional gaps, but the Catholic Church has rich, all-encompassing networks and institutions, from schools and hospitals to parishes and social development agencies, which are not only service oriented but in it for the long haul (p.8). Religion bridges the institutional gap of rich and poor by presenting alternative visions of globalization, which is seeing people not as market, nor instrument but people of God that get into in the bene fits of globalization.Work Cited Love, Maryann Cusimano. Bridging the Gap Globalization and Religion, and the Institutions of the U. S. Catholic Church. USA American Academy of Religions Conference, November 20, 2001.