Sugar still connected to Slavery which it Began in Americas

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In many cases, modern slavery is the hidden underside of today’s
global economy as some of the world’s most economically and socially
vulnerable people produce the everyday products that consumers
purchase. A commodity as common as sugar can be a product of modern
day slave labor, as Joe Johns found out in the Dominican Republic.

(BEGIN VIDEOTAPE)

JOE JOHNS, CNN CORRESPONDENT (voice-over): It’s very early in the
Dominican Republic. There in the predawn shadows, you see men with
machetes and water jugs. They’re going to work at one of the hardest
jobs in the world.

They cut sugar cane, the same way it’s cut in other parts of the
Caribbean. It looks like a scene from slavery in the United States
more than 140 years ago, the overseers on horseback. Some are armed.
The cane piled high. Oxen will pull it to be weighed at a local
processing plant. Much of the sugar, ultimately shipped to the United
States.

What we found here was not slavery. Instead, we found people who are
enslaved by their circumstances. Most are Haitians who crossed the
border into the Dominican Republic to work. They have no rights. They
live in squalor. Many earn just enough to eat, if they’re lucky. The
oxen look like they’re in better condition.

Look at this. It’s called a batay, a shanty settlement. Hard to
believe, but this man is only in his 50s. He worked in the cane fields
for nearly 40 years. His shack is filthy. He hasn’t eaten in four
days.

With no work in Haiti he came here as a teenager, and now he’s sick
and alone, on crutches and living on hand-outs from people who can’t
afford to give them.

We also met this man. He says he was badly cut in a fight with
machetes. In fact, with hard long days swinging razor sharp tools,
these wounds are common. For him, there’s nothing here now and even
less, he says, back home in Haiti.

We found this man cutting cane on a Sunday. With five children back in
Haiti to feed, he works seven days a week.

We also met children. They tell us they started in the cane fields at
age seven. For less than a penny an hour, they plant rows of cane
shoots 100 yards long. They were happy to have the work.

(on camera): How much do you get paid?

UNIDENTIFIED MALE: Three pesos.

JOHNS: How long does it take to do that work?

UNIDENTIFIED MALE: Three hours.

JOHNS (voice-over): Many of the vast cane fields here are owned by the
wealthy Vicini (ph) family. They say they do not use children.

UNIDENTIFIED MALE: We do not tolerate child labor.

JOHNS: Zero tolerance, but with so many workers and so many acres the
Vicinis (ph) can’t necessarily control who gets hired to work in their
fields. Some kids tell us they know who pays them.

(on camera): They’ve been doing it the same way for 100 years here in
the Dominican Republic. It’s backbreaking work. And they don’t get
paid by the hour. Their work is measured by each ton of sugar cane
they harvest.

(voice-over): In a day, a fast cane cutter like this man can cut up to
two tons, earning up to 250 pesos. That’s about $8. But because
they’re paid by the ton, the old or slow can starve.

So why do they come here? Simple. For all the hardship, it’s still
better than Haiti, where the minimum daily wage for agriculture
workers is about $3 and unemployment is well above 50 percent.

On our visit, a U.S. congressional delegation worried about human
rights also arrived, so the Vicinis (ph) opened up. For us, it was an
opportunity for keeping them honest.
 
For all the hardship, it’s still
better than Haiti, where the minimum daily wage for agriculture
workers is about $3 and unemployment is well above 50 percent.
Presumably, they are making the best available choice by coming to the D.C. to work the cane fields. They aren’t enslaved if they ave a choice, and it looks like they do. So the question is, why have they so few choices?
In Haiti, making enough to live healthy is impossible in agriculture and unemployment is 50 %, so obviously they need to develop another primary industry in Haiti to survive. If agriculture is made more efficient, wages would go up, except that the unemployment rate tells us the market is saturated with agricultural products. If the wages drop to ensure full employment, workers will starve to death. So they need another source of income.
Is Haiti without natural resources? Far from it.
Are the people without talent or will to survive? No. No people lacks those things. The Haitians show much initiative and great skill in fact in moving to anothr country and worling so hard, so it isn’t that.
Therefore, something is artificially preventing them from benefitting from the resources in Haiti. What can be done?
 
The usual knee-jerk reaction is to launch a boycott of (insert product), leading to the unemployment and even greater poverty of those who had at least some income before. A Boycott sounds like the moral hugh ground, until you see the result.

How about making a special effort to keep them employed, while engaging in prayer that the Lord will hear on their behalf? As to bringing about social and economic change, why do we instinctively turn to what man can (or cannot) do, instead of placing our faith and trust in God?

Christ’s peace.
 
As to the thread title, it almost appears to lay blame for “slavery” or maybe only “modern slavery” on the western world. This is not an innovation at all, with historical precedent going back almost to creation. Is it just? There is justice only in God’s Kingdom. We work to provide an equitable society, but the question remains of what to do for those who have no hope. or who lose hope of bettering themselves.

As to the sugar issue, you might contact the producers of “Equal Exchange” of “Fair Trade” products. They pay a better wage to a smaller percentage of society in those countries where they operate. The Domincan Republic is one of them.

Christ’s peace.
 
It is important to remember that there are different basic definitions of slavery. The most fundemental would probably be the classic legal definitions of slavery, like the one forwarded by the 1926 slavery convention or the 1890 Brussels conference act. In those cases, ownership is legally recognized. That is, the slave is not a person, but a ‘thing’, and that stature is reflected in statute.

However, in modern international law, slavery is more analogous to serfdom. That is, definitions like the ILO’s “all work or service which is extracted from any person under the menace of any penalty and for which the said person has not offered himself voluntarily”.

An even broader definition of slavery would be like the one used by the Catholic Church. It is closer to ‘extreme economic pressure’ than traditional slavery. This can be a little tough for libertarians and intense free market types to accept, because it is an inevitable unrestricted free market outcome. If you have no skills and I can move the job to China, I have the economic ability to make you choose between subsistance wages and no wages at all…

But the Church considers it a “right to life” issue:
“When political activity comes up against moral principles that do not admit of exception, compromise or derogation, the Catholic commitment becomes more evident and laden with responsibility. In the face of fundamental and inalienable ethical demands, Christians must recognize that what is at stake is the essence of the moral law, which concerns the integral good of the human person. This is the case with laws concerning abortion and euthanasia (not to be confused with the decision to forgo extraordinary treatments, which is morally legitimate). Such laws must defend the basic right to life from conception to natural death. In the same way, it is necessary to recall the duty to respect and protect the rights of the human embryo. Analogously, the family needs to be safeguarded and promoted, based on monogamous marriage between a man and a woman, and protected in its unity and stability in the face of modern laws on divorce: in no way can other forms of cohabitation be placed on the same level as marriage, nor can they receive legal recognition as such. The same is true for the freedom of parents regarding the education of their children; it is an inalienable right recognized also by the Universal Declaration on Human Rights. In the same way, one must consider society’s protection of minors and freedom from modern forms of slavery (drug abuse and prostitution, for example). In addition, there is the right to religious freedom and the development of an economy that is at the service of the human person and of the common good, with respect for social justice, the principles of human solidarity and subsidiarity, according to which «the rights of all individuals, families, and organizations and their practical implementation must be acknowledged».”
vatican.va/roman_curia//congregations/cfaith/documents/rc_con_cfaith_doc_20021124_politica_en.html#_ftn21

The passage also quotes GAUDIUM ET SPES, the Pastoral Constitution from the Second Vatican Council. Vatican II definately elaborated on what the Council of Trent and the First Vatican Council meant by law existing primarily for the protection and promotion of life. Consider John Paul II’s use of the Council’s decrees in CHRISTIFIDELES LAICI:
"In effect the acknowledgment of the personal dignity of every human being demands the respect, the defence and the promotion of therights of the human person. It is a question of inherent, universal and inviolable rights. No one, no individual, no group, no authority, no State, can change-let alone eliminate-them because such rights find their source in God himself.
The inviolability of the person which is a reflection of the absolute inviolability of God, fínds its primary and fundamental expression in the inviolability of human life. Above all, the common outcry, which is justly made on behalf of human rights-for example, the right to health, to home, to work, to family, to culture- is false and illusory if the right to life, the most basic and fundamental right and the condition for all other personal rights, is not defended with maximum determination.
The Church has never yielded in the face of all the violations that the right to life of every human being has received, and continues to receive, both from individuals and from those in authority. The human being is entitled to such rights, in every phase of development, from conception until natural death; and in every condition, whether healthy or sick, whole or handicapped, rich or poor. The Second Vatican Council openly proclaimed: <<All offences against life itself, such as every kind of murder, genocide, abortion, euthanasia and willful suicide; all violations of the integrity of the human person, such as mutilation, physical and mental torture, undue psychological pressures; all offences against human dignity, such as subhuman living conditions, arbitrary imprisonment, deportation, slavery, prostitution, the selling of women and children, degrading working conditions where men are treated as mere tools for profit rather than free and responsible persons; all these and the like are certainly criminal: they poison human society; and they do more harm to those who practice them than those who suffer from the injury. Moreover, they are a supreme dishonour to the Creator>>"
vatican.va/holy_father/john_paul_ii/apost_exhortations/documents/hf_jp-ii_exh_30121988_christifideles-laici_en.html

He reiterated this connection to the inalienable rights of the human person in EVANGELIUM VITAE. So it is easy to understand why the Church puts it on the same level in terms of voting as abortion and euthanasia (see above). It is, quite literally, the same teaching.
 
The usual knee-jerk reaction is to launch a boycott of (insert product), leading to the unemployment and even greater poverty of those who had at least some income before. A Boycott sounds like the moral hugh ground, until you see the result.

How about making a special effort to keep them employed, while engaging in prayer that the Lord will hear on their behalf? As to bringing about social and economic change, why do we instinctively turn to what man can (or cannot) do, instead of placing our faith and trust in God?
I ask the question what has God done to alleviate poverty?

I have no reason to put my faith and trust in God.
 
I ask the question what has God done to alleviate poverty?
He has made us aware of the problem. Its up to us to love our neighbors. Helping to alleviate their poverty would be one practical way of loving them.
 
I ask the question what has God done to alleviate poverty?

I have no reason to put my faith and trust in God.
It says in the bible that one day we will be asked why we didn’t feed, or clothe Jesus. When we ask when we saw him poor or naked. He will say, when you feed the poor, you feed me, when you clothe the naked you clothe me.

I think that God expects us to be grown ups, helping ourselves but also helping others who might be unable to fend for themselves.

Think about all the problems that could be solved if we helped one another, were kind, and honest. In other words, if we actually followed what Jesus taught.
 
Jbuttrey, do you have a link for your initial quote? It mentions photos and I would like to see them. Okay, and I also want to read the comments that readers have made. :o

I googled the first sentence, which usually is a reliable technique, but came up only with our thread. I then searched the CNN site, but also drew a blank. I’m sure the article is hiding out somewhere in the wilds of the web, so if you can give me a pointer I would appreciate it.
 
It says in the bible that one day we will be asked why we didn’t feed, or clothe Jesus. When we ask when we saw him poor or naked. He will say, when you feed the poor, you feed me, when you clothe the naked you clothe me.
That was the reading (Matt 25) just the other day. We see the same six themes in all His other answers about salvation as well.

It always strikes me that the reference is to the Son of Man calling nations before him, and that both the goats and the sheep are surprised.
 
Therefore, something is artificially preventing them from benefitting from the resources in Haiti. What can be done?
The solution lies in government reform. That is nearly always the root cause. Can you blame it on the rich families? We have plenty of them here. What we have is a government that still allows private development and encourages investment.

I go to El Salvador, sometimes yearly, sometimes every other year. Since their civil war came to a halt, the government has taken many steps, some controversial (such as adopting the US dollar as their currency). However, they have invited foreign capital into the nation. The advances and development have been staggering. Is there poverty? You bet. But, with a growing middle class and more stress on education and high tech, things are looking up.

Christ’s peace.
 
The solution lies in government reform. That is nearly always the root cause. Can you blame it on the rich families? We have plenty of them here. What we have is a government that still allows private development and encourages investment.

I go to El Salvador, sometimes yearly, sometimes every other year. Since their civil war came to a halt, the government has taken many steps, some controversial (such as adopting the US dollar as their currency). However, they have invited foreign capital into the nation. The advances and development have been staggering. Is there poverty? You bet. But, with a growing middle class and more stress on education and high tech, things are looking up.

Christ’s peace.
High economic inequality is bad as they can buy political power to protect their own interests… El Salvador has a Gini index of .52 as of 2002. The Gini index in the United States is somewhat lower, but it is relatively high when compared to European countries.

hdr.undp.org/en/media/hdr_20072008_tables.pdf
 
You know the communism in the ex-communists countries also transformed people to the slaves.
The slaves who learn very hard to take the different kinds of yokes off themselves , because of fear , or because they accustomed to be slaves so many years.

Also , I reminded once on the BBC , the drunk or stoned owner of the night club in Amsterdam , was boasting that its easier for him TO BUY a women from the poor countries than to hire the local ones…
The BBC reporter was shocked;
-How you can BUY a women ? the reporter asked.

( Of course it has nothing to do with insulting or blaming the Dutch. I love in respect the Dutch people , Dutch democracy its a different topic. I just mean as the proverb says ;
  • The slavery you have any where , it is a weed that grows in every soil.)
What to do then ?
What is the conclusion ?

I think that the developed countries need the prophets who would fight for the social justice , as the Biblical Israel in its time.
But the modern prophets are the journalists.

Fighting for the social justice they may be will have the fortune of those persecuted prophets , but its better than to be the slaves in the 21-st century.
 
I ask the question what has God done to alleviate poverty?
Your argument has a glaring fundamental flaw. You are presupposing the Christian God to be nothing more than exaggerated humanity, much the same as the capricious gods of the Pantheon. God transcends the ability of human language to ascribe ultimate attributes and intentions to Him. We can understand God in the scriptures in the sense that He has given us Truth. But we are incapable of receiving God’s exhaustive Truth.

We will never know how many Angels can dance on the head of a pin. But we do know that if someone is hungry we should feed them. If someone is naked we should clothe them. We should let God be God and play our position on the team to the best of our ability.

What has God done to alleviate poverty? He put you here and gave you the talents necessary to make a difference. If YOU don’t make a difference, don’t blame God. He did His part.
 
What has God done to alleviate poverty? He put you here and gave you the talents necessary to make a difference. If YOU don’t make a difference, don’t blame God. He did His part.
What can I do to eliminate poverty permentantly? I feel discouraged because I do not have the resouces to make a tangible difference.
 
What can I do to eliminate poverty permentantly? I feel discouraged because I do not have the resouces to make a tangible difference.
You would be surprised at how much one person can accomplish. But concentrating on the enormity of the problem can indeed be discouraging. Much like the acrophobic ladder climber, one should not “look down.”

When we set about doing for others something “magical” happens. It turns out to be very therapeutic, not to mention the benefits accrued by the law of reciprocity. (You get what you give.)

God can reveal Himself in (and to) a person serving others and many of the grinding questions of life seem to diminish a bit and become a little less hostile.
 
You would be surprised at how much one person can accomplish. But concentrating on the enormity of the problem can indeed be discouraging. Much like the acrophobic ladder climber, one should not “look down.”
Yep. It is best to start in your own backyard (aka your community). Ribozyme seems like a smart fellow, so perhaps he could offer to teach those who need help in his community. An education goes a long way in avoiding poverty.
 
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