Yates

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“globalization presents Christians with a rare opportunity...to think afresh how we steward the gospel in light of complex global realities, as well as how we conduct ourselves as members of a genuine global faith.”¹

refers to how globalization is linked both to what is good and what is evil in the world.²

provides a series of definitions of globalization.³

distinguishes between globalization which refers to specific forces and processes and globalism, specific ideological forces which seek to shape globalization.⁴

“Globality does not always describe an individual person’s awareness of globalization, but it does describe the unavoidable context of his or her life course and life chances. We are, each of us,

cosmopolitans now”⁵

“We propose defining globalization as a set of complexly related historical processes by which local situations throughout the world are increasingly interconnected within a single, but often conflicted, social space.”⁶

“Today, in the wake of the War on Terror and the fear over contagious disease, the world appears less open, however inter-connected it may remain”⁷

claims that the distinction between refugee and immigrant is becoming unclear, arbitrary and unhelpful.⁸

“The number of migrants

— defined as people who have lived outside their homeland for one year or more — is

estimated at 150 million. These international migrants are unevenly spread across the

globe, despite excited xenophobic foreboding that Western societies are being

overwhelmed by immigrants. Most global migration takes place within the non-Western

world in the form of South-South migration. Sub-Saharan Africa, with an estimated 35

million migrants, has the largest numbers of any continent, followed by Asia and the Middle

East. Additionally, most migrants — including the bulk of the world’s 17 million officially

registered refugees and asylum seekers — stay in their region of origin. At the same time,

there are significant movements of people on-the-move from South to the North. Indeed, it is

noteworthy that South-to-North migration accounts for 40 percent of trans-boundary flows.16

What begin as South-South transfers often end up as South-to-North flows.”⁹ Scope of migration is of course greater because it also affects those who remain geographically static.¹⁰

on migrants “The wealthy typically fare well, enjoying amenities cosmopolitan centres offer

in education, culture, entertainment and services, while the poor typically fall between

cracks (or gaping holes) due to insufficient human service infrastructures, crime and

poverty”¹¹

narrates the issue of migration in the Japanese and Canadian churches.¹²

“It is helpful to remember that contemporary globalization increasingly describes a world in which what is one Christian’s “Samaria, Jerusalem, and the World” turns out to be another Christian’s in

reverse; our own familiar localities are another Christian’s “ends of the earth.”¹³

refers to the concept of “brain drain”. In the case of Christian leaders an ambiguous concept, as many have the opportunity for missionary service in the West/North.¹⁴

“It happens that most of the non-Western missionary movement today consists of

lay people who are on the move — of women and children, labourers, refugees, students

and diasporic communities.”¹⁵

Critiques the Western model of mission for being dependent on affluence in the sending country.¹⁶

“how internationalized Western agencies can unwittingly create a Western mindset for non-Western missionaries in their organization.”¹⁷

1J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 7.

2J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 13.

3J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 17.

4J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 17–19.

5J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 20.

6J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 22.

7J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 24.

8J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 25.

9J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 25.

10J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 26.

11J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 28.

12J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 28–29.

13J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 29.

14J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 35.

15J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 43–44.

16M Shaw Jr, “The Future of Kingdom Work in a Globalizing World” in J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 47–49, 47.

17M Shaw Jr, “The Future of Kingdom Work in a Globalizing World” in J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008] 47–49, 48.

Castaneres

A Castañer & T Dunn, “Trabajadores Indocumentados Y Nuevos Destinos Migratorios en La Globalizacion” Política y Cultura 23 (2005) 43–65.

Points out that migration (3%) currently represents a lower proportion of the world population than during other periods.¹ in terms of economically active population even less (1.4-1.6%).²

focus on migration occurs because migrants are more visible than the other, often negative, effects of globalization.³

points to the paradox of at the same time freeing the flow of capital and goods, whilst applying restrictions to the flow of labour.⁴

migration seen as a response to the inequalities of international capitalism, especially between states.⁵

workers without documentation in US less likely to make trips/ Return to home country.⁶

claims that human rights of workers are weakened by a theory of citizenship which ties rights to a legal status.⁷

1A Castañer & T Dunn, “Trabajadores Indocumentados Y Nuevos Destinos Migratorios en La Globalizacion” Política y Cultura 23 (2005) 43–65, 43.

2A Castañer & T Dunn, “Trabajadores Indocumentados Y Nuevos Destinos Migratorios en La Globalizacion” Política y Cultura 23 (2005) 43–65, 44.

3A Castañer & T Dunn, “Trabajadores Indocumentados Y Nuevos Destinos Migratorios en La Globalizacion” Política y Cultura 23 (2005) 43–65, 44.

4A Castañer & T Dunn, “Trabajadores Indocumentados Y Nuevos Destinos Migratorios en La Globalizacion” Política y Cultura 23 (2005) 43–65, 44.

5A Castañer & T Dunn, “Trabajadores Indocumentados Y Nuevos Destinos Migratorios en La Globalizacion” Política y Cultura 23 (2005) 43–65, 46.

6A Castañer & T Dunn, “Trabajadores Indocumentados Y Nuevos Destinos Migratorios en La Globalizacion” Política y Cultura 23 (2005) 43–65, 57–58.

7A Castañer & T Dunn, “Trabajadores Indocumentados Y Nuevos Destinos Migratorios en La Globalizacion” Política y Cultura 23 (2005) 43–65, 62.

Jackson

"A European identity that is solely identified with the European Union, the Schengen Agreement, the free movement of peoples only within the internal market, or the tightening of external border controls, is an identity that deepens an ‘Us’/‘Other’ dichotomy"¹

"Europe’s historical and recent experience of nationalisms should be sufficient warning against the dangers of defining ourselves in opposition to who we are not."²(10)

suggests that essentialist definitions of national identity tend to be mythological--"These essentialist understandings of Europe fail to take into account our own shared history of ‘barbarism’, restriction of civil liberties, or of an earlier version of Europe founded in Greek’s classical version of democracy (which incidentally excluded women and slaves)" ³(10)

points to the inconsistency of the term "migrant" ⁴(10-11)

"It is currently estimated that 1.5 million migrants arrive and settle in the EU each yeaR The same estimates also suggest that seven million migrants within the EU have irregular status with a further half a million of these arriving each yeaR In total, 4% of the EU population, or 18.5 million people, is made up of non-EU citizens"⁵ (11)

o

"Philip Putnam recently wrote that, “In the short to medium run… immigration and ethnic diversity challenge social solidarity and inhibit social capital.” [2] Yet he goes on to describe the social capital that develops in communities where social and cultural diversities have stimulated mutual enrichment and more encompassing identities. "⁶ (11)

o

"Franco Frattini takes the view that, "There can be no immigration without integration"⁷ (11)

o

"MR Frattini is sufficiently pragmatic to understand that Europe’s workplaces and pension funds will increasingly rely on economically productive young people from the new EU member states as well as those from Africa and Asia."⁸ (11)

o

"Net migration to the UK hit 400,000 in 2005 - almost double the level in 2004" ⁹(11)

o

"I simply want to stress here that the discourse of integration fails to address the question of the lack of internal integration." ¹⁰(12)

o

Reflects on the reasons that Christian migrants come to Europe and then alerts:

"However, the indigenous churches of Europe should take careful note of research conducted by Vitoria University in Spain during March 2005. The results were based on more than 500 interviews with immigrants from over 30 different countries. 85% said they believed in God, but this was a decrease from 99% for those who said that they had believed in God when they first arrived in Spain. Of those interviewed, some 15% had abandoned belief in God and a further 10% were in the process of losing it. Only a small percentage, 5.8%, reported experiencing their faith grow."¹¹ (12)

o

"What emerges quite clearly, is that more regular church attendance tends to correlate with more positive attitudes towards migrant peoples." ¹²(12)

1 Darrell Jackson , '‘Where do you come from?’ The impact of migration on European identity', Encounters 20 (October 2007), 10–14, 10 [available Redcliffe site]

2 Darrell Jackson , '‘Where do you come from?’ The impact of migration on European identity', Encounters 20 (October 2007), 10–14, 10 [available Redcliffe site]

3 Darrell Jackson , '‘Where do you come from?’ The impact of migration on European identity', Encounters 20 (October 2007), 10–14, 10 [available Redcliffe site]

4 Darrell Jackson , '‘Where do you come from?’ The impact of migration on European identity', Encounters 20 (October 2007), 10–14, 10–11 [available Redcliffe site]

5 Darrell Jackson , '‘Where do you come from?’ The impact of migration on European identity', Encounters 20 (October 2007), 10–14, 11 [available Redcliffe site]

6 Darrell Jackson , '‘Where do you come from?’ The impact of migration on European identity', Encounters 20 (October 2007), 10–14, 11 [available Redcliffe site]

7 Darrell Jackson , '‘Where do you come from?’ The impact of migration on European identity', Encounters 20 (October 2007), 10–14, 11 [available Redcliffe site]

8 Darrell Jackson , '‘Where do you come from?’ The impact of migration on European identity', Encounters 20 (October 2007), 10–14, 11 [available Redcliffe site]

9 Darrell Jackson , '‘Where do you come from?’ The impact of migration on European identity', Encounters 20 (October 2007), 10–14, 11 [available Redcliffe site]

10 Darrell Jackson , '‘Where do you come from?’ The impact of migration on European identity', Encounters 20 (October 2007), 10–14, 12 [available Redcliffe site]

11 Darrell Jackson , '‘Where do you come from?’ The impact of migration on European identity', Encounters 20 (October 2007), 10–14, 12 [available Redcliffe site]

12 Darrell Jackson , '‘Where do you come from?’ The impact of migration on European identity', Encounters 20 (October 2007), 10–14, 12 [available Redcliffe site]

Ghemewat

P. Ghemawat, 'Why the World isn't flat', Foreign Policy Issue 159 (Mar/Apr 2007), 54–60.

*"In truth, the world is not nearly as connected as these writers would have us believe. Despite talk of a new, wired world where information, ideas, money, and people can move around the planet faster than ever before, just a fraction of what we consider globalization actually exists. The portrait that emerges from a hard look at the way companies, people, and states interact is a world that’s only beginning to realize the potential of true global integration. And what these trend’s backers won’t tell you is that globalization’s future is more fragile than you know." ¹(56)

*

"More broadly, these and other data on cross-border integration suggest a semiglobalized world, in which neither the bridges nor the barriers between countries can be ignored. From this perspective, the most astonishing aspect of various writings on globalization is the extent of exaggeration involved. In short, the levels of internationalization in the world today are roughly an order of magnitude lower than those implied by globalization proponents" ²(57)

*

"We’re more wired, but no more “global.”"³ (58)

*

"For example, rough calculations suggest that the number of long-term international migrants amounted to 3 percent of the world’s population in 1900—the high-water mark of an earlier era of migration—versus 2.9 percent in 2005."⁴ (59)

1P. Ghemawat, 'Why the World isn't flat', Foreign Policy Issue 159 (Mar/Apr 2007), 54–60, 56.

2P. Ghemawat, 'Why the World isn't flat', Foreign Policy Issue 159 (Mar/Apr 2007), 54–60, 57.

3P. Ghemawat, 'Why the World isn't flat', Foreign Policy Issue 159 (Mar/Apr 2007), 54–60, 58.

4P. Ghemawat, 'Why the World isn't flat', Foreign Policy Issue 159 (Mar/Apr 2007), 54–60, 59.

Yates

“globalization presents Christians with a rare opportunity...to think afresh how we steward the gospel in light of complex global realities, as well as how we conduct ourselves as members of a genuine global faith.”1
refers to how globalization is linked both to what is good and what is evil in the world.2
provides a series of definitions of globalization.3
distinguishes between globalization which refers to specific forces and processes and globalism, specific ideological forces which seek to shape globalization.4
“Globality does not always describe an individual person’s awareness of globalization, but it does describe the unavoidable context of his or her life course and life chances. We are, each of us,
cosmopolitans now”5

“We propose defining globalization as a set of complexly related historical processes by which local situations throughout the world are increasingly interconnected within a single, but often conflicted, social space.”6

“Today, in the wake of the War on Terror and the fear over contagious disease, the world appears less open, however inter-connected it may remain”7

claims that the distinction between refugee and immigrant is becoming unclear, arbitrary and unhelpful.8

“The number of migrants
— defined as people who have lived outside their homeland for one year or more — is estimated at 150 million. These international migrants are unevenly spread across the globe, despite excited xenophobic foreboding that Western societies are being overwhelmed by immigrants. Most global migration takes place within the non-Western world in the form of South-South migration. Sub-Saharan Africa, with an estimated 35 million migrants, has the largest numbers of any continent, followed by Asia and the Middle East. Additionally, most migrants — including the bulk of the world’s 17 million officially registered refugees and asylum seekers — stay in their region of origin. At the same time, there are significant movements of people on-the-move from South to the North. Indeed, it is noteworthy that South-to-North migration accounts for 40 percent of trans-boundary flows.16
What begin as South-South transfers often end up as South-to-North flows.”9 Scope of migration is of course greater because it also affects those who remain geographically static.10

on migrants “The wealthy typically fare well, enjoying amenities cosmopolitan centres offer
in education, culture, entertainment and services, while the poor typically fall between
cracks (or gaping holes) due to insufficient human service infrastructures, crime and
poverty”11

narrates the issue of migration in the Japanese and Canadian churches.12

“It is helpful to remember that contemporary globalization increasingly describes a world in which what is one Christian’s “Samaria, Jerusalem, and the World” turns out to be another Christian’s in reverse; our own familiar localities are another Christian’s “ends of the earth.”13

refers to the concept of “brain drain”. In the case of Christian leaders an ambiguous concept, as many have the opportunity for missionary service in the West/North.14

“It happens that most of the non-Western missionary movement today consists of
lay people who are on the move — of women and children, labourers, refugees, students
and diasporic communities.”15

Critiques the Western model of mission for being dependent on affluence in the sending country.16
“how internationalized Western agencies can unwittingly create a Western mindset for non-Western missionaries in their organization.”17

J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008]