view that justice
claims are all it involves. For instance, in a brief discussion of environmentalism, Fraser argues that the dispute between ecologists and
anti-ecologists can be resolved with reference to the needs of futuregenerations, needs of which only a Kantian, deontological approach can conceptualise. But, as I will argue in Chapter 7, although deontology is the
most useful starting point for discussing futuregenerations, any such discussion has to take account of the contingencies of the present and near
future. Our conception of futuregenerations will
Social democracy has made a political comeback in recent years, especially under the influence of the ‘Third Way’. Not everyone is convinced, however, that ‘Third Way’ social democracy is the best means of reviving the Left's project. This book considers this dissent and offers an alternative approach. Bringing together a range of social and political theories, it engages with some contemporary debates regarding the present direction and future of the Left. Drawing upon egalitarian, feminist and environmental ideas, the book proposes that the social democratic tradition can be renewed but only if the dominance of conservative ideas is challenged more effectively. It explores a number of issues with this aim in mind, including justice, the state, democracy, new technologies, future generations and the advances in genetics.
studied, it will be possible to give advice with
greater confidence than at present . . . Even with our present knowledge it is,
however, unquestionable that great benefits might be conferred on futuregenerations by the voluntary renunciation of parenthood by the diseased and
by such as are very likely to be the carriers of the hidden seeds of disease.
(1929: 25, 33)
It takes little imagination to identify faulty mitochondria as one of the
hidden seeds of disease, and women with faulty mitochondria as carriers.
Renunciation of parenthood has always been an option for
so that these could then be transmitted to futuregenerations. In fact, as Dunlop would later realise, the two concerns were merely different sides of the same coin for the Yolngu since their concern to preserve their traditional cultural forms was directly related to their concern to assert their rights over the land, which were threatened by the presence of the bauxite mine ( figure 6.2 , left).
its institutions. For all that postwar Canadian conservatism more
generally was descended from such politics, it was nevertheless
pragmatic and quick in down-playing the British connection.
On the contrary, the IODE consistently expressed clear
organic sentiments, emphasizing the importance of training futuregenerations in its construction of Canadian identity. In the Cold War it
was against the
The welfare of futuregenerations
In Chapter 7 we examine one of the many possible links between sustainability and distributive justice (B. Barry, 1999). For instance, we could
look at issues of international justice, i.e. between developed and developing worlds, or we could explore the extent to which the concept of
justice is applicable to the non-human world. However, despite the relevance of those debates, the issues of sustainability and justice are thrown
into sharper relief by addressing the following question: what
In May 1958, and four years into the Algerian War of Independence, a revolt again appropriated the revolutionary and republican symbolism of the French Revolution by seizing power through a Committee of Public Safety. This book explores why a repressive colonial system that had for over a century maintained the material and intellectual backwardness of Algerian women now turned to an extensive programme of 'emancipation'. After a brief background sketch of the situation of Algerian women during the post-war decade, it discusses the various factors contributed to the emergence of the first significant women's organisations in the main urban centres. It was only after the outbreak of the rebellion in 1954 and the arrival of many hundreds of wives of army officers that the model of female interventionism became dramatically activated. The French military intervention in Algeria during 1954-1962 derived its force from the Orientalist current in European colonialism and also seemed to foreshadow the revival of global Islamophobia after 1979 and the eventual moves to 'liberate' Muslim societies by US-led neo-imperialism in Afghanistan and Iraq. For the women of Bordj Okhriss, as throughout Algeria, the French army represented a dangerous and powerful force associated with mass destruction, brutality and rape. The central contradiction facing the mobile socio-medical teams teams was how to gain the trust of Algerian women and to bring them social progress and emancipation when they themselves were part of an army that had destroyed their villages and driven them into refugee camps.
7 is also a revision of two earlier pieces of work: ‘Dis/Counting the Future’, Social Policy Review 13 (2001), edited by Rob Sykes, Cath
Bochel and Nick Ellison, and ‘Making Welfare for FutureGenerations’,
Social Policy and Administration 35(5) (2001). I am grateful to Policy Press
and Blackwell, respectively, for permission to use these.
Chapter 8 is a revised version of ‘Before The Cradle: New Genetics,
Biopolicy And Regulated Eugenics’, Journal of Social Policy 30(4) (2001).
Reprinted with permission of Cambridge University Press.
The rest of the book was
as autonomy for futuregenerations.
From here to sustainability; ways of reconciling political and
ecological time scales
There are several alternative ways of reconciling political and
ecological time cycles. The most long-term binding perspectives
have historically been found in physical planning, i.e., the process
of directing, restricting, or even forbidding certain uses of land
and resources. Planning regulations and processes infringe on
present resource use to an extent that makes it perhaps the most
authoritative way of reconciling political and ecological
that appear in Forrest Gump and JFK are the authentic
traces of the past; the archival image can no longer be assumed to be an
authentic record of past events. As Thomas Elsaesser writes,
‘Futuregenerations, looking at the history of the 20th century,
will never be able to tell fact from fiction, having the media as
material evidence. But then, will this distinction still matter to