Wednesday, June 3, 2026

How the West Undevelops the World! Anthea Lawson

 https://substack.com/@anthealawson

How the west underdevelops the world

The consequences of aid cuts, especially sudden ones, are devastating for communities that are receiving help or medical care. The Lancet predicted that by 2030 the US’s aid cuts alone could result in 14 million deaths - a third of them children under five. Aid organisations and donor agencies are in turmoil trying to work out what to do.

Yet aid is not the whole story. As Global South scholars have shown, and activists have named for decades, the really big money moves in the other direction. The title of Walter Rodney’s 1972 work How Europe Underdeveloped Africa says it all. The poorest countries continue to lose much more to the rich world than they receive in aid, because the rules of the world economy are rigged in favour of richer countries.

The World Bank and IMF have been pushing a neoliberal agenda for decades. They have made loans conditional on spending cuts; privatisation and deregulation; and forcing markets open for foreign companies. Between 2016 and 2021 IMF loan conditions included public spending cuts of nearly $10 billion across just 15 countries, which could have paid for three million nurses, teachers and other frontline workers. This is debt used as an ideological lever.

Then there are the interest repayments on debt, which in 2024 amounted to $415 billion from low- and middle-income countries - next to $180 billion total global aid flows. Massive public pressure from Make Poverty History in 2005 led to G7 countries cancelling $77 billion of debt for 18 countries. But by 2023, after multiple price shocks, developing-country debts had quadrupled to $11.4 trillion, equivalent to 99% of their export earnings.

Currently 3.4 billion people – 40% of the world’s population – live in countries that spend more on interest payments (to rich-country banks) than on health or education, with women disproportionately affected. Governments have no space to cope with surging fuel prices caused by the US’s war on Iran or climate disruption, let alone to create better futures for their populations.

Unequal exchange and illicit financial flows

Another way of looking at South-to-North flows is what some political economists call ‘unequal exchange’. Because global power imbalances and border controls suppress the costs of resources and labour in the Global South, low-income countries have to sell more labour or natural resources to maintain a balance of trade.

By one estimate, high-income countries ‘appropriated’ commodities, labour and land worth more than $10 trillion in Northern prices from Global South countries in 2015 – enough to end extreme poverty 70 times over. Over the period 1990–2015, this appropriation outweighed total aid by a factor of 30 and provided a windfall for the Global North equivalent to more than a quarter of Northern GDP.

Then there’s tax avoidance, which harms rich countries too. Lower-income countries lose at least $46 billion a year in tax revenue to multinational corporations shifting their profits to tax havens, a process with spillover economic effects that multiply the loss by a factor of up to three. Other illicit financial flows include trade mis-invoicing by companies, outright tax evasion and corruption by elites – all of which deny tax revenue that could be spent on public services.

What these methods have in common is the use of tax havens – secrecy jurisdictions, as their opponents prefer to call them – which can hide company ownership. Many are connected to the UK, which oversees a ‘second empire‘ of secrecy jurisdictions to keep the money flowing towards London.

Sunday, May 31, 2026

The Damascus Document of Qumran by Chris Albert Wells - the smoking gun of Christianity origins or Isis, the Goddess of Healing?

 https://www.academia.edu/s/5fa128e32f?source=ai_email

As 1QpHab [the Damascus Document of Qumran] previously, the text’s audacity raised hostility from rival Essenian factions, the tensions resulting once again in a change of paradigm from a heavenly actor to an earthly prophet scheduled for a trial.........

 The repeated antagonisms between community factions—celestial utopia versus the historical nucleus of the founder’s execution—concerned Essenian writers, not yet Jewish-Christians....Thomas as an early Jewish-Christian text subjected to the canonical gospels (as logia 13 mentioning Simon-Peter and Matthew seems to indicate), meaning that the Jesus of the Thomas wisdom sayings, be it a later edition of Thomas, is held to be the Jesus of the synoptics: a Jewish prophet. Inverting primacy, meaning the gospel’s reliance on Thomasine Jesus sayings has also able partisans[1]. Martijn Linssen, departing from Jewish-Jesus interactions[2] prospected a radically different approach where Is or Isus in the Coptic Thomas represented a different sacrality, a Greek/Coptic deity,[3] and not the Jewish prophet Jesus, unlikely to have been recorded under a divine name by supposed early Jewish-Christians. If originally unrelated to the biblical Jesus, how and when did the divine Coptic Isus and selected Coptic sayings reach the gospels?


[1]        Detlev Koepke “The Jesus of the Gospel of Thomas” (Metanoia 2021) considers the sayings as Jesus’ original teachings that spread to the gospels.

[2]        Martijn Linssen. “Absolute Thomasine Priority” Academia.edu 2019

[3]        The Copts kept the name IC or IHC sacred, an overlined nomen sacrum. IS or Isus may be related to IaSo the Greek goddess of healing. However, as Copts, therefore Egyptians, the name could be related to  Isis, the goddess of revival. (Personal note from Linssen)...........

 Replacing Yahweh’s envoy Yeshua by Isus the sacred and divine Son of the Father, Marcion could start introducing divine Hellenistic mysticism[1] into a Palestinian matrix. Marcion’s decision, turning away from the Jewish Pontus community, was possibly influenced by Hadrian’s imperial decree imposing Greco-Roman culture at the expense of Judaism after suppressing the traumatic Bar Kokhba revolt in 136 CE. Yeshua eliminated, recording selected Coptic sayings known to Marcion via Ephesian Gnostics and Valentinius increased the wisdom and authority of the divine Son Isus.



[1]        A. Harnack, Marcion the Gospel of the Alien God, p.82:  Marcion declares Jesus Christ is “the Son of the Father, by nature God” closely replicating the Gnostic’s God’s Word that is His Son Isus

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 As non-Jewish wisdom, it would be very unlikely that the sayings were initially connected to the biblical Jesus—a Jewish prophet—implying that the Greek name Iesus (Ἰησοῦς) was conceived later than when Marcion incorporated Isus

 fascinating....

 Chris Albert Wells is a university teacher and professor of surgery who currently lives on the French Riviera.

 Celsus, a Roman philosopher and observer of early gospels wrote around 175 CE soon after Marcion’s days. As a privileged observer, he stands as a contemporaneous and extra-biblical witness. His arguments survive in Origen’s Contra Celsum written c. 248 CE.[1] In Contra Celsum 2.27 we learn that the attempted gospels were revised in their first written forms three, four or many times, remodeled to refute objections. Celsus does not refer to four Gospels as a collection and knows of no individual canonical evangelist’s name.



[1]        Eusebius (Hist. eccl. 6.36.2)

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  neither Jesus nor Yeshua are recorded in the early gospels where the overlined nomen sacrum Isus survives in its primitive form. The Coptic/Gnostic IC or IHC still appears in Greek—IΣ or IHΣ—within the fourth century Christian Codex Siniaticus and Vaticanus and the fifth century codices, Alexandrinus, Ephraemi and Bezae

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 The biblical Jesus reached prominence later than Hippolytus (170-235) Origen (185-254 CE) and Cyril of Jerusalem (315-387) for whom the ‘wisdom sayings’ [Sermon on the Mount] were heretical.

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 Iesous was initially connected to the biblical Joshua giving the new name a renown Scriptural antecedent. The connection is publicized in Justin’s Dialogues that mentions nineteen times the prophet whose name was changed, “Jesus (Joshua)”, and in Adv.Marc. Book 3 ch. XVI[1]. Justin and Tertullian already equating Jesus (unrecorded in early Christian codices) with Joshua implies later redactors defending new policies. Neither connect Jesus/Joshua to the wisdom sayings but to the Creator’s Christ and Scripture implying a broader commitment: securing the counter-reform.



[1]        The earliest Dialogue manuscript dates to the 14th century. Works of Tertullian come from medieval manuscripts, none older than the late 8th century.

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Thomas personified the unwanted twin/alternative Hellenistic mystery sayings derisively labeled “The ‘Gospel’ according to Thomas.” These are the sayings, the twin teachings, that the early Syriac church and church fathers condemned as heresies, meaning non-Jewish teachings.

Rome astutely converted the disputed sayings into early Jewish-Christian wisdom by enlisting Thomas within the synoptics’ twelve[1] thus eclipsing the heretical Syriac Thomas. In a disputed text, (Eusebius HE 1.13.1-22) Edessa is connected to the synoptic gospels via Jesus sending the apostles Thomas and Thaddaeus to Syria[2].


[1]        The evangelists were not known before the later second century. John becoming the favorite disciple and gospel writer is also necessarily, as Thomas, a later updating.

[2]        Walter Bauer “Orthodoxy and Heresy in Earliest Christianity” (Ch.1, Edessa) considers “the story designed to establish apostolic origins to obscure Edessan Christianity’s heretical roots.” Bauer had incorrectly generalized the Christian map according to early Western pro-Judaism under Rome’s influence and Eastern Marcionite predominance.

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