“CULTURAL DIVERSITY, DEVELOPMENT AND GLOBALIZATION:
A PERSPECTIVE OF THE ORGANIZATION OF AMERICAN STATES”
Presentation by Dr. Sofialeticia Morales, Director of the Unit for Social Development, Education and
Culture of the OAS at the Experts Seminar on Cultural Diversity,
Vancouver, March 18-19
ORGANIZATION OF AMERICAN STATES
UNIT FOR SOCIAL DEVELOPMENT, EDUCATION AND CULTURE
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“CULTURAL DIVERSITY, DEVELOPMENT AND GLOBALIZATION:
A PERSPECTIVE OF THE ORGANIZATION OF AMERICAN STATES”
Culture and cultural diversity have been an ongoing interest of the Organization of the
American States since its inception, and even as early as the constitution of the PanAmerican Union at the beginning of the 20th century. In fact, the Charter of the
Organization, which lays the foundation for its activities, establishes in article 3 of the
Chapter on Principles: “The spiritual unity of the continent is based on respect for the
cultural values of the American countries and requires their close cooperation for the high
purposes of civilization.”
This is the spirit that moves the OAS to support the First Inter-American Meeting of the
Ministers of Culture and Highest Appropriate Authorities within the framework of the
agreements made at the Third Summit of the Americas: to recognize that cultural
diversity is the spiritual unity of the continent, that it constitutes our strength as a region
and is a starting and ending point of our efforts to achieve integration.
In this inter-sectoral view of culture as both a means and an end of development, the
General Secretariat of the OAS has decided to strengthen the theme of culture, placing it
within the Unit for Social Development and Education (UDSE). The responsibility of
this Unit is to provide support for the Ministries of Education, Culture, Labor, and Social
Development to hold Ministerial Meetings to consolidate programs and actions that
respond to the agreements made by the Heads of State and Government at the Summit of
the Americas. An integrated vision is needed to analyze the social policies of the
continent, placing the challenges of social development and poverty at the center, which,
in turn, will allow for a new understanding of education, labor and employment, and of
culture as the unifying element in our social efforts.
1. Culture in the Unit for Social Development and Education of the OAS
The Unit for Social Development, Education and Culture is composed of four areas,
Labor, Education, Culture, and Social Development, which work in coordination under a
multi-sectoral view of development, with a central focus on the eradication of poverty.
Within the Unit, culture is a transversal and unifying element, the common denominator
of the other areas. We cannot speak of education, labor, and social development without
considering the cultural aspects that characterize them and that emerge from a specific
context—Latin America and the Caribbean, in our case. In the words of Agustí Nicolau:
“To reduce culture to one simple dimension of reality (often labeled the cultural
dimension) is contradictory to the desire to preserve and promote cultural diversity since
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all economic, labor, and educational reality…is a cultural activity, that is, one inscribed
in a given cultural matrix.”1
It is critical that our continent analyzes the way in which the “cultural matrix” reflects the
indigenous cosmo-vision as an original vision and constant element in the development
of our peoples. Stavenhagen tells us that in order “to achieve authentic social and
cultural development in our countries it is imperative that we recognize Latin-American
nations as fundamentally pluri-ethnic and multicultural.”2
With this understanding, the many ministerial meetings supported by the Unit in each of
its areas have taken into account cultural diversity.
In the area of Labor, the XII Inter-American Conference of Ministers of Labor, which
took place in October 2001, paid special attention to the circumstances of those workers
belonging to ethnic and religious minorities, as well as to people with different
experiences and needs, including women, youth, senior workers, indigenous people, and
migrant workers.
With respect to Education, the II Meeting of the Ministers of Education, which took place
in September 2002, established that:
“…the Ministers of Education of the Americas, hereby proclaim our decision to
deepen and expand the bounds of educational processes. For by so doing, we shall
strengthen the knowledge, values and attitudes that recognize and champion diversity,
tolerance, mutual respect, non-violence, social justice and equality, as well as cooperation
and solidarity among all peoples. “
The area of Social Development within the Unit understands culture as an end and means
of social development, as later expressed in this document under the section entitled
“Relationship between Development and Culture.”
The Inter-American Democratic Charter of 2001 establishes that “The elimination of all
forms of discrimination, especially gender, ethnic and race discrimination, as well as
diverse forms of intolerance, the promotion and protection of human rights of indigenous
peoples and migrants, and respect for ethnic, cultural and religious diversity in the
Americas contribute to strengthening democracy and citizen participation.”
2. Cultural diversity in various international and regional forums
The Declaration and Plan of Action of the Third Summit of the Americas state a
commitment to cultural diversity, following the lead of world and regional agreements
Nicolau, Agustí (2001). “Propuestas para una diversidad cultural intercultural en la era de la
globalización,” Barcelona, pg. 5.
2
Stavenhagen, Rodolfo (2002). Presentation to the Social Development, Education and Culture Unit of the
OAS, Washington, D.C.
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that have underscored the importance of cultural diversity for equitable development.
Multiple international and regional conferences have focused on this particular issue or
on cultural diversity in broader terms. Specifically, beginning with the world decade on
Culture and Development (1988-1997), international events sponsored by UNESCO and
several meetings at the regional level have agreed on the need to continue to foster
respect for cultural diversity.
2.1 International Forums
At the international level, the following reports may be highlighted: the 1992 Rio
Declaration on Environment and Development, the 1996 report “Our Creative Diversity”
by the World Commission on Culture and Development, the 1998 Plan of Action of the
Intergovernmental Conference on Cultural Policies for Development, the 1999 Forum on
Development and Culture organized by the IDB, UNESCO, Sciences Po, and the Felipe
Herrera Foundation, and the 2001 UNESCO Universal Declaration on Cultural Diversity.
2.2 Summit of the Americas
The topic of cultural diversity has undergone enormous and valuable modifications under
the framework of the Summit of the Americas.
The First Summit of the Americas, held in Miami in 1994, recognized “the heterogeneity
and diversity of our resources and cultures.” The Plan of Action established that
“Cultural development is a fundamental and integral component of development in the
Americas and has an inherent ability to enrich our societies and to generate greater
understanding among our countries.” Governments at this Summit agreed to strengthen
cultural values.
The Second Summit of the Americas, held in Santiago de Chile in 1998, focused on
hemispheric integration, and established that, in the process of integration, cultural
identities be respected. Furthermore, the Heads of State and Government underscored the
importance of continuing to “promote the full integration of indigenous populations and
other vulnerable groups into political and economic life, with due respect for the
characteristics and expressions that affirm their cultural identity.”
The Third Summit of the Americas, held in Quebec in 2002, advanced the theme
significantly by granting cultural diversity an entire chapter of the Plan of Action
(Chapter 17). The Quebec Declaration is also important in that it considers “the cultural
diversity that characterizes our region to be a source of great wealth for our societies.
Respect for and value of our diversity is a cohesive factor that strengthens the social
fabric and the development of our nations.”
It is interesting to analyze the evolution of the theme of culture in the process of the
Summits of the Americas. The First Summit of the Americas stands out for recognizing
“the heterogeneity and diversity of our resources and cultures,”
and it represents a first step in accepting and respecting our differences. The Second
Summit of the Americas not only establishes that we are different, but also that in order
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to attain regional integration, we must seek our similarities and respect our differences.
But it is at the Third Summit of the Americas, as a result of which we are gathered here
today, that cultural diversity is recognized as a fountain of vast wealth for our hemisphere
and a factor for social cohesion.
In Chapter 17 of the Plan of Action of the Quebec Summit, governments state that “that
respect for and value of cultural diversity contribute to social and economic dynamism,
and are positive factors in the promotion of good governance, social cohesion, human
development, human rights and peaceful co-existence in the Hemisphere, and that the
effects of globalization offer great possibilities for the promotion of cultural diversity.” In
line with this recognition, the Heads of State and Government of the Americas agreed to
strengthen the alliances and exchanges of information on the importance of linguistic and
cultural diversity in the Hemisphere, to promote the convocation of a Ministerial or high
level meeting with the support of CIDI of the OAS, to discuss cultural diversity with the
objective of deepening hemispheric cooperation on this issue and to create “an
environment to foster awareness and understanding of cultural and linguistic diversity of
countries in the Americas.”
2.3 Subregional Initiatives
Subregional organizations have also made progress in recognizing and protecting cultural
diversity. The following is an enumeration of the principal mandates on this issue by
certain subregional organizations and countries in the hemisphere:
MERCOSUR
Protocol on the Cultural Integration of MERCOSUR
Members of MERCOSUR signed the Protocol on the Cultural Integration of
MERCOSUR in December 1995, which was created to promote intercultural exchange
and cooperation between member countries as well as to foster the creation of cultural
policies that display the historical traditions, common values and cultural diversity of
these countries.
Andean Community
Cartagena Agreement
Article 148(b) of the Cartagena Agreement of 1969 declares that Member States will
undertake cooperative activities designed to contribute to the achievement of the social
development objectives of the Andean population such as the "affirmation of the cultural
identity of the Andean area". In addition, article 149 of the Agreement affirms that
"Member Countries will undertake actions in the field of social communication and
actions geared towards disseminating a greater awareness of the cultural, historical and
geographic heritage of the Subregion, its economic and social reality and the process of
Andean integration.
Multicultural Project of the Andean Route
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In April 1999, members of the Andean Community signed the Plan of Santafe de Bogota,
in which the Multicultural Project of the Andean Route was developed. The project was
created as a multicultural project that unites the goals of investigating the traditions,
history and common legacy of the subregion; building bridges of understanding between
the diverse cultures that inhabit it; constructing an Andean memory and identity; and
contributing to the development of a true culture of integration. The Plan of Santafe
addresses the issue of cultural identity and includes initiatives that aim to generate
awareness and understanding of the indigenous and traditional cultures.
Declaration of Machu-Picchu
The Declaration of Machu-Picchu, signed in July 2001, guarantees the protection of
indigenous and local cultures. The Declaration articulates that "the cultural and ethnic
diversity that characterize our nations is a source of great wealth and unity between our
societies". As a result, member States of the Andean Community have declared their
intention to create policies that promote the political and social participation of
indigenous peoples and minority ethnic groups, as well as commit to "firmly support all
efforts geared towards the promotion and protection of the fundamental rights and
freedoms of indigenous peoples, among them: the right to their identity and traditions in
the spiritual, cultural, linguistic, social, political and economic; individual and
collective".
Member states are currently proposing the creation of a working group on the rights of
indigenous peoples, with the participation of human rights groups, civil society,
indigenous organizations and governmental members of the Andean Community.
MERCOSUR, the Andean Community and Chile
Charter on Sociocultural Commitment
In July of 2001, the members of MERCOSUR, together with Chile and the Andean
Community, signed the Charter on Sociocultural Commitment. In this charter, these
governments recognized that the State has a duty to guarantee the cultural and social
rights not only of the majority, but also of minority populations. These States decided to
promote within their societies the adoption of principles of equality, cultural diversity and
interculturalism in the context of human rights, minority rights and environmental
protection.
The Caribbean Community, CARICOM
The Charter of Civil Society for the Caribbean Community
The cultural provisions of CARICOM are articulated in articles 10 and 11 of the "Charter
of Civil Society for the Caribbean Community." Article 10 declares that "each culture
has a dignity and a value which shall be respected and that every person has the right to
preserve and to develop his or her culture". In addition "every person has the right to
participate in the cultural life of his or her choice". With respect to indigenous peoples,
article 11 declares that "the States recognize the contribution of indigenous peoples to
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the development process and undertake to continue to protect their historical rights and
respect the culture and way of life of these peoples".
Central American Alliance for Sustainable Development
At the presidential summit of 1994, Central American governments formed a Central
American Alliance for Sustainable Development. Within this alliance, member states
guaranteed their respect for the pluricultural nature of their societies and the ethnic
diversity of their populations at a local, regional and national level. This commitment is
reflected in the fifth provision of the Alliance, which declares that "the right to a cultural
identity is a fundamental human right and the basis for coexistence and national unity".
3. Cultural diversity in the different dimensions of reality
Defending cultural diversity not only implies the acceptance of a diversity of folklore,
language, customs or cultural expressions, but also acceptance of a diversity of economic,
political, social, scientific, educational, and other cultures. That is to say, cultural
diversity concerns each and every dimension of reality. This understanding, once again,
reaffirms the importance that culture be inscribed within the OAS as part of the social
policy that aims to contribute to social development and the reduction of poverty. In this
analysis it has been very useful to reconsider what Agustí Nicolau 3 has called the
challenges of interculturalism. It is through a distinct and critical understanding of
education that one recognizes it must be understood not only as a formal teachinglearning process but also as the natural process of life that teaches and allows, through the
accumulation of experiences, the sharing of knowledge and personal growth. The
intercultural challenge, thus, is not simply understanding education and literacy as the
only means of validating the individual, but rather incorporating oral tradition and
learning that takes place beyond the classroom as both valid and necessary.
Similarly, scientific and technological concepts must not only be focused on innovations
that make daily life easier and allow for enhanced human communication through the
potential of information technology and the media. But rather, these concepts must also
incorporate scientific rationales that reveal new dimensions of understanding with equal
potential. The intercultural challenge is thus to avoid considering modern science as the
only system or criteria that validates knowledge and begin to instead recognize the
existence of other scientific rationales.
Similarly, when discussing social development, it is essential to analyze the effect of
globalization versus regionalization; the phenomenon of the global village, versus the
realities of community development. It is in this framework that the challenge becomes
more acute, as the correlation between indigenous communities and poverty becomes
evident. However, the intercultural challenge posed by Nicolau is to make the
community sphere compatible with the societal sphere, without allowing society to
absorb and eradicate the community, standardizing it and imposing upon it foreign
concepts and dictates. Nor should the community exercise such power over its
3
Nicolau (2001) Op.Cit. The challenges presented correspond with the author's exposition.
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inhabitants that it nullifies the individual and impedes his or her unique expression.
Similarly, the intercultural challenge of economic cultures in a globalized world is to
make the Western modern culture of exchange compatible with the local culture of
reciprocity.
These challenges all become more evident and must be faced with greater urgency in the
midst of the current process of globalization.
4. Globalization and Cultural Diversity
"The complexity of globalization results from the fact that while its origin and greatest
influence may be found in the economic sphere, the phenomenon simultaneously
possesses a political, social and cultural dimension"4. It is in the sphere of the cultural
consequences of globalization where the most persistent concerns have emerged.
The logic of globalization contains two dynamics that coexist in a permanent state of
tension: A homogenizing tendency and a heterogenizing tendency.
4.1 Risk of homogenization
We cannot deny that globalization has had a homogenizing effect on the cultural
expressions that seduce new generations and shape a collective consciousness of
"modernity". Subercaseaux reveals to us the ease at which we may find the same video
clip, the same cable signal, the same fast food and the same music in places as diverse as
Katmandu, Sao Paulo, Belfast, Monterrey and Santiago and that "this reflects a
stereotyped culture and transnational information as well as a homogenizing tendency
that discredits the idiosyncrasies and identity of each nation"5. However, there are trends
and places in each nation that reaffirm the Mexican, Peruvian or Brazilian idiosyncrasies
without discrediting the effects of that homogenizing tendency. The essence of
indigenous peoples or of the Maya, Aztec or Inca cultures does not allow for complete
homogenization because these cultures contains roots that are not only etched in history
but also shape the current existence of a mestizo race.
Undoubtedly, patterns of internationalization and growth of the mass media predominate
the current cultural scene, with a particularly strong grip over the culture of
"entertainment"; however, focusing exclusively on this view of globalization's effects on
culture is simplistic and overshadows other interesting dynamics of this phenomenon that
may present opportunities.
4.2 Opportunity
4
Subercaseaux, B (2002). "Globalización y cultura en América Latina. Desafíos y estrategias para
preservar la diversidad cultural", pg. 4
5
Ibidem. Pg. 4.
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In contrast, the greater degree of exchange and communication between people and
groups of different cultures that has been facilitated by globalization, offers the
possibility of mutual enrichment and broadened perspectives unimaginable in the past.
New information technology, which largely facilitates the homogenizing tendency of
globalization, also contributes to dialogue and communication between cultures, thereby
giving life to cultural diversity and allowing for its expression. In this regard, there are
multiple examples of Guatemalan and Brazilian campesinos that fax their reports on
human rights violations, or indigenous peoples using cellular telephones, videos and
emails to express their diverse lifestyles and cultures6. It is also important to mention that
in the current state of globalization and precisely due to this phenomenon, culture and
cultural particularities have become an economic resource and aggregate value, as can be
clearly seen in the case of cultural tourism.
The permanent state of tension between homogenizing and heterogenizing tendencies is
expressed differently in the various countries of the American continent, as has been
identified by experts as the "socially circulating cultural depth". The construction of the
Latin American nation state, in a general sense, attempted unsuccessfully to negate
cultural differences, casting them as detriments and going so far, in some cases, as to
exterminate the founding cultures7. Despite the fact that the continent grew under the
narrow, homogenizing concept of culture for more than a century, its current reality
displays large variations in relation to the socially circulating cultural depth and cultural
diversity. In all countries this depth exists to a greater or lesser degree; for example,
Chile is a country with a circulating cultural deficit, in the manner in which despite the
fact that the indigenous population makes up 5-9% of the total population, an active
intercultural process has not been created8.
The creation and consolidation of organizations made up of minority groups, such as
indigenous organizations, contributes to the shaping of cultural depth and fulfills an
important role in the face of globalization in the Latin American context. This is one of
the key reasons why their presence in seminars that reflect on cultural diversity is vital.
“Indigenous peoples organize themselves around certain traditional common values, not
to isolate themselves from the globalized world, but rather to incorporate themselves and
link themselves without losing their own identity, and to be able to negotiate with
governments and other actors from a solid self-defined position.”9
Examples given by Nestor García Canclini (1995) in his book “Consumidores y ciudadanos. Conflictos
multiculturales de la globalización”, Mexico.
7
According to Stavenhagen, in the process of independence and nation-building in Latin America, “the
ethnic and cultural heterogeneity of Latin American nations was considered an obstacle to national
integration and progress…Indigenous peoples rarely appear in the founding discourse of the Latin
American nations”, he continues “In Latin America, new nations were built without the Indian peoples and
behind their backs. These processes of nation-building, initiated almost two centuries ago, continue
without resolution". Stavenhagen, R (2002) “La diversidad cultural en el desarrollo de las Américas”, pgs.
11 and 12. (Translated by the OAS)
8
In the words of B. Subercaseaux “the mapuche culture has been a ghetto and its cultural presence or
projection in wider society, that is to say that its weight in the national identity, is weak or almost nonexistent” (Translated by the OAS) Op. Cit. Pg. 13.
9
Stavenhagen (2002), Op.Cit. pg. 42.
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4.3 A culturally plural world
In analyzing cultural diversity as the basis of development, we must consider models of a
culturally plural world developed by academics.10
Standardizing model - in this model, contemporary western culture is the vertex of human
evolution, towards which all cultures should be directed. It would appear that the
American way of life is presented as the ideal model that should be pursued towards
modernity. The standard view resembles a monochrome world where there is no room
for cultural diversity. While this position may no longer be publicly upheld, it appears to
maintain a presence in western political and academic thought.
Universal plural model - This model is a pragmatic evolution of the previous model, in
view of the impossibility of total and absolute homogenization. This model proposes a
single world with a Euro-American bias, but with space for other cultural adaptations. In
this model, certain values are assumed to be universal, such as representative democracy,
individual freedoms, human rights and free market principles. Cultures that do not fit
within these parameters are wrong and totalitarian. This model could be characterized as
a multi-color world and best represents the current state of the world.
Pluralist model - This model presupposes the existence of radically different cultures,
each with their own values, institutions and practices. In this model, intercultural
dialogue takes place without the articulation of predetermined universal values. This
model could be characterized as a world that contains many worlds, which coexist in
respect of their differences and in search of planetary harmony. This is the world to
which we aspire, a world in which we may build constant intercultural dialogue by
respecting cultures without subordinating them. This is a world in which each culture
maintains its cosmo-vision, from which new ways of improving human coexistence may
be derived.
5. Cultural Diversity and Development
"Although development is a global process with multiple dimensions, it cannot be
perceived as a uni-linear process. At the threshold of the 21st century, our need to
10
See for example: Manonelles, Manuel (2000), et. al " Cultural Diversity and globalisation, a document
for reflection on the subtheme of “Culture” from the UN Millenium Forum” " Barcelona, and Nicolau
(2001), Op. Cit.
10
understand diversity is all the more relevant to current issues of development in the
search for alternative and sustainable solutions."11
Culture has been labeled the “forgotten dimension of development”. Only recently has
culture, specifically cultural diversity, become an important factor in the debates
surrounding the topic of development, which have traditionally been dominated by
economic factors.
5.1 A new way of looking at development
The new debate concerning social development supersedes the old economic vision by
incorporating elements of social and political justice. The inclusion of these two
variables, coupled with this new vision of development, has ended the stalemate faced by
traditional economic thought in light of the contradictions between theoretical
recommendations and reality.
Economic thought on development, as outlined by the Washington Consensus, has shown
limitations in its attempts to achieve social well being and economic growth. As a result,
a new discussion on development has emerged, which attempts to overcome the
traditional monetary focus and instead adopt a broader and more integrated approach to
development strategies.
The framework for the new model of development includes both the new variables as
well as a re-examination of the relations between existing ones. In addition, certain past
relations were undervalued and generated errors in policy formulation. A study conducted
by Alessina and Perotu (1994) found that inequality of wages was directly related to
political instability, which, in turn, had adverse effects on growth.
Social capital and culture are new variables that are now fundamental to the debates
surrounding development. The inclusion of these new variables emerged approximately a
decade ago, and many studies have indicated them as “diverse components that are
invisible in the everyday functions of society, they have to do with the situation of their
basic social fabric, they fall silently into the category of possibilities of growth and
development”.12 These invisible components can be none other than our cultural fabric.
Many different studies have demonstrated the relation between culture, social and
economic development13:
-Credibility and norms of civic cooperation demonstrate a strong impact on economic
growth, according to a study conducted among a broad range of countries. Knack and
Keefer [1996].
11
Shanker, Rajkumari (1996) "Diversity and development". CIDA, Development Express.
Kliksberg, B. (2000) “Capital social y Cultura, claves olvidados del desarrollo”,Interamerican
Development Bank, IDB, Washington D.C.
13
Studies cited by Kilsksberg (2000). Ibidem.
12
11
-A study conducted in rural households in Tanzania showed that families with higher
levels of income (study conducted among poor families) demonstrated a greater degree of
participation in collective organizations. Their participation has led to better agricultural
practices (compared to families that did not participate in collective organizations),
greater market knowledge and influence in the improvement of public services. Narayan
and Pritchet [1997].
-A significant correlation exists between the degree of confidence or credibility that
exists in a society and various factors such as judicial efficiency, absence of corruption,
quality of bureaucracy and assurance of tax payments. This is true among the breadth of
countries sampled. La Porta et al [1997].
-Social cohesion that promotes inter-personal contact is a factor that is fundamental to
public health. This study, conducted by a group in the United States, found that people
with fewer social interactions had a lower life expectancy. Kawachi et al [1997].
5.2 The Relation between Culture and Development
The connections that one may find between culture and development are many, however,
all of them can be grouped together in a two-way relationship: culture as a goal of
development and culture as a means of development. This classification has been
proposed by Amartya Sen.14
Culture as a Goal
In order to understand development; even in its most elemental definition (improving the
quality of a person’s life), cultural diversity must be one of its objectives. Quality of life
cannot exist if it negates our cultural identity, denying that which makes us ourselves, our
communities and our countries, both unique and varied.
In light of a broader definition of development, such as the one proposed by Sen in his
focus on freedom15, or as the “realization of human existence in all its forms and
fullness”, as established in the 1996 UNESCO report entitled, “Our Creative Diversity”,
which states that no attempt to reach development can exclude the world of culture, or
negate cultural diversity, any policy, program or initiative working towards development
that negates this diversity would not only be arbitrary but also unsustainable. Culture is
not only the goal and the objective of development, as established in the abovementioned report; it also evolves and transforms with development.
Culture as a Means
Sen, Amartya (2000) “Culture and Development” Presentation before the World Bank Meeting in Tokyo,
December 2000
15
Sen, A. (1999) “Development as Freedom”
14
12
It is also necessary to analyze culture as a means of achieving development, emphasizing
the invisible elements that allow for such a phenomena to occur, from a simple to a
complex expression.
Simple Manifestation-An initial and simple manifestation of culture as a means of
development is the direct economic value that can be derived from an investment in
culture. This refers to the promotion and commercialization of artistry, as well as the
fostering of tourism; activities that generate revenue and economic well being.
Complex Manifestation- A much more complex manifestation is the influence of cultural
conditions on human behavior. This affects not only economic decisions but also social
and political behavior.
Clearly, cultural diversity is expressed in different patterns of behavior, and it is crucial to
ask oneself whether these differences explain the varying levels of development. Many
theories champion the role of the protestant work ethic in the success of capitalist
economies, the role of Confucian ethics in the success of East Asian economies, and
finally the role of Japanese culture in the success in that country's economic
development.
Undoubtedly, cultural diversity yields differences in behavior that have influenced
patterns of development. However, this does imply that one set of values is objectively
better than the rest, rather the relevance of values should be addressed in the framework
of the challenges they aim to address. In the words of Sen: “What we have to look at is
not the general excellence of one set of values over all others, but the specific fit of
particular values with the nature of the problems that are faced in a given - but
parametrically variable - situation.”16 This thought is intimately tied to the role of culture
in the eradication of poverty, that can be manifested through social participation.
5.3 Culture and Poverty
Culture plays a fundamental role in the fight against poverty. The cultural expression of
the most vulnerable groups is at times their last recourse to dignity and acts as a weapon
in their fight for survival with the dignity their cosmo-visions demand. “The voice of the
poor” is eloquent and must be heard through their words, music, color, textiles and crafts.
Respect for the values and culture of the poorest members of society strengthens their
identity and guarantees that development policies and projects can gain access to multiple
innovative alternatives. These alternatives arise from accumulated knowledge, traditions,
and self-defined patterns of cultural organization, amongst many other aspects related to
culture17. It is for this reason that the participation of communities in development
programs that affect them is crucial; for it is only through participation that these
communities can address their needs and implement their traditional knowledge, thereby
overcoming any attempt to impose foreign development initiatives and strategies. The
Sen, A. (2000), “Culture and development”, presentation before the World Bank Tokyo Meeting,
December 2001.
17
Kilsberg, Op. Cit.
16
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focus on planned participation, which has recently been strengthened in the social
policies of the Hemisphere, is an effective way to respect cultural diversity and benefit
from cultural particularities in social and economic development.
As previously mentioned, the correlation between poverty and indigenous peoples in
Latin America is not coincidental, “rather it a response to the accumulated effects of
discriminatory policies, that have traditionally been shaped by a ‘racist’ vision of society,
and have influenced the actions of the dominant groups of society dating back to the
colonial period”18. The recognition of Latin American nations as pluralistic and multicultural should translate into development policies that are inclusive rather than
discriminatory.
6. Final Remarks
It is within the context of globalization, which offers both challenges and opportunities
for cultural diversity, and the potential that this diversity offers to the process of
development, that we situate the commitments made by Heads of State and Government
of the Americas, in the Plan of Action of the Third Summit of the Americas that took
place in Canada in 2001.
We have previously analyzed the impact of the cultural theme on the Summit process;
from recognition of our heterogeneity to a greater acceptance of cultural diversity as our
greatest hemispheric source of wealth and social cohesion. In this context the Heads of
State and Government instruct us:
"Enhance partnerships and exchanges of information, including…by holding a series of
seminars…on the importance of the linguistic and cultural diversity of the Hemisphere to
promote a better acceptance, understanding, appreciation and respect among the peoples
of the region".
"Encourage the convocation of a meeting at the ministerial or highest appropriate level,
with the support of the CIDI, to discuss cultural diversity with a view to deepening
hemispheric cooperation on this issue;
These initiatives, such as the Experts Seminar on Cultural Diversity sponsored by
Canada, have allowed us and will allow us in the future to think about the wealth of
cultural diversity as a beginning, means and end to hemispheric development, to which
we are all committed. This puts forth the urgent need to build legitimate inter-cultural
dialogue that is necessary in order to face the challenges of globalization and
development in our continent, which appears at times unreachable.
To conclude, the words of Nestor García Canclini inspire us to build a world, which in
the face globalization, can preserve the visions and views of the diverse groups that
inhabit this Earth: “We have a key resource to ensure that the future of globalization be
decided by multicultural citizens.” These citizens help us to reflect on our own
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Stavenhagen, Op Cit., pg. 22
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circumstances. Their lives may be deeply rooted in intercultural experiences, as many
have lived and co-exist in culturally diverse countries and communities. In each and
everyone of these citizens lay the seed for an intercultural world that is based on mutual
respect and the construction of dialogue that seeks common ground while respecting the
differences that allow for unity in diversity.
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