Social Justice - Day 1

Editor's Note: The following article is a reproduction of one of the keynote speeches delivered during the Summer Conference in San Juan, Puerto Rico. It has been lightly edited for ease of reading.

When inquiring about social justice, my curiosity goes beyond the simple definition of the term “justice” and its implications in our society. As we know, there are different types of justice. Distributive justice focuses on the equitable allocation of resources; commutative justice concerns correcting individual injustices; retributive justice seeks to proportionately punish those who harm society; restorative justice aims to repair harm and reconcile victim and offender; and social justice, which calls us together today, is commonly defined as that which seeks to correct structural inequalities in society.[1]

Indeed, justice is vital in the construction of our society. To understand the importance of justice, we could imagine a large orchestra where each musician represents a different system in our society: the first violin symbolizes the political system, the piano personifies the economic system, the wind instruments represent our religious system, and the drums and percussions represent the environment. All these instruments are different, each with its own melody and rhythm, but all must work together to create a harmonious symphony. Justice, in this metaphor, is the conductor of the orchestra. It doesn’t produce sounds of its own, but it is essential for the functioning of the orchestra. The conductor sets the pace, guides the entrances and exits of the instruments, and ensures that each one has the opportunity to shine at the right moment. Without the conductor’s direction, the orchestra could descend into chaos, with each instrument playing to its own rhythm, ignoring the others, resulting in a cacophony instead of a symphony.

In the same way, justice guides our political, economic, religious, and environmental systems. It ensures that each system operates equitably, giving each one the opportunity to contribute to the general welfare of society. Without justice, these systems could become imbalanced and some at the expense of others, which could lead to inequality and conflict. Therefore, just like a conductor, justice is fundamental to maintaining order and harmony in our society.

Even though most of us might agree that the definitions I just used are clear and that the metaphor of the orchestra and the conductor makes a lot of sense to understand the meaning of justice, there is a serious problem. Both the definitions and the metaphor are nothing more than superficial explanations of a much more complex web of social relationships that cannot be contained in a single definition or metaphor. The metaphor of justice as a conductor only goes so far.. This is, every conductor is directed by a score, that is, the conductor always follows someone else’s orders. They always follow a script written by another person, in this case, the one who wrote the work. In other words, what this metaphor conceals is that it is not enough to understand justice as that which orders our social relationships. We need to understand that if we truly want to reflect on social justice, we must approach by deeply questioning the very foundations of our social structures, not just rethinking the definitions of what is fair or not.

Thus, in raising this issue, my interest is not a mere exercise of academic reflection on what constitutes fairness or injustice in our society. My interest in this brief intervention is to highlight that the question of social justice that shapes our political, economic, religious, environmental systems, etc., should actually lead us to question the dynamics of power, resource distribution, privileges and the seemingly inherent disadvantages of our social systems. That is, it should lead us to question the score that the conductor uses to direct the orchestra. Put another way, reflection on social justice exceeds the questioning of what is fair and unfair or what is right and wrong in our society. Analysis of social justice must be a critical review of the powers that organize what is fair and unfair in our society. Because, after all, what would our political, economic, cultural, and environmental systems be without the fundamental basis of justice? How could we speak of a balanced society if we do not criticize the way justice is exercised and integrated into our social structures?

Therefore, the question of social justice is not only a questioning of the fair or unfair, of what is right or wrong, according to our current norms and principles even if those principles are the principles of the Gospel. As we know many have interpreted and interpret the justice of the Gospel according to their interests and agendas to dominate, subjugate, and exclude. Doesn't this exemplify how religion played a role in mobilizing and, some might say, legitimizing the colonization of America and Africa?

Consequently, the question about social justice stands as a piercing question about the fundamental structures that shape our human system. It represents a poignant investigation into the roots that cement our social, religious, and cultural buildings as well as a penetrating inquiry into the postulates that underpin our political and economic systems. It is a critical look at the colonial and racial imposition that has shaped the destinies of our peoples. With these perspectives, the debate about social justice becomes infinitely more complex and necessary for our development as a society.

When I question social justice, I question our entire social system: the political sphere, the economy, cultural structures, religious doctrines, gender norms, environmental practices, and much more. I am critically reviewing the complexities of our society, looking for gaps, inequalities, and potential areas of improvement. This is a daunting task, but, my friends, it is essential for our advancement and growth as a society. It is, in short, our call to action.

As we reflect on these concepts and challenge traditional conceptions of justice, we encounter perspectives that further broaden our understanding. The need to inquire about justice as an intrinsic structure that shapes and is shaped by power networks in our societies becomes evident. And here, the work of contemporary thinkers like Devin Singh and Enrique Dussel becomes crucial for our reflection. Singh, in his reflections, establishes a direct relationship between economics and religion, presenting money as a theological construction that is not neutral but transmits values and establishes relationships.[2] Similarly, Dussel proposes transmodernity as an alternative to overcoming historical inequalities and economic exploitation that have marked the relationship between rich and poor countries.[3]  Both authors invite us to challenge our previous conceptions and to imagine a system where social justice is manifested in economic practices and global relationships that reflect greater equity and inclusion.

In this way, justice becomes a polyphonic concept. Its dissonances and harmonies intertwine in the score of our societies, showing us that justice is not something given, but something that emerges and transforms within the complex power networks that surround us. Indeed, it is in this dance between the legal and the just, between the harmonious and the dissonant, where true reflection on social justice lies.

I wish to close this brief exposition with a vehement call to understanding: social justice itself does not constitute the underlying problem in our society. If we aspire to “move mountains”, according to the motto of this conference, that mountain is not identified with inequality, injustice, lack of ethics, or poverty. That mountain is the imposing summit of ignorance about the true powers that guide social justice in our communities.

Therefore, the longed-for peace of our lands will not emanate from a harsher fist or a “stricter justice” implementation, but from the profound transformation of the powers and knowledge that support our perceptions of justice, as well as our conception of what is legal and fair.

That profound transformation is what thinkers like Bolivian Silvia Rivera Cusicanqui urge us to consider.[4] Cusicanqui proposes the concept of decolonization as a means to achieve social justice. Instead of simply reorganizing resources within existing systems, she argues that we need to re-evaluate and challenge the ways in which the legacies of colonialism continue to affect indigenous peoples and other marginalized populations. This is a larger and more challenging task than simply adjusting current policies or practices, but Cusicanqui maintains that it is necessary to achieve true social justice.

In turn, Cusicanqui advocates for the recognition and appreciation of cultural diversity and indigenous identities. This is a critical component of social justice that is often overlooked but vital for a complete understanding of the term. Social justice, in her view, cannot be achieved without recognizing and valuing cultural diversity and indigenous identities. This implies challenging the homogenizing narratives and ethnocentrism that tend to minimize or ignore the cultural richness and contribution of indigenous peoples.

Cusicanqui confirms what has already been said, that any conversation about social justice must question the role of the state and the global economic system. It must question how the state perpetuates inequality and how the economic system tends to benefit the most powerful.

In summary, social justice, in Cusicanqui’s vision, is not simply an adjustment of inequalities within existing systems. Instead, it is a radical transformation of these systems and a reevaluation of the ways in which these systems reflect and perpetuate inequalities. This requires a recognition of cultural diversity, resistance to forms of power that perpetuate inequality, and a commitment to decolonization and autonomy.

These are the themes we must address in our discussions and efforts to achieve social justice. As Martin Luther King Jr. said, “True peace is not merely the absence of tension, it is the presence of justice.” Following this spirit, our task is to work to create a society in which everyone can live in peace and equality. This is not only a commendable goal, but an ethical imperative and a requirement for true peace

Notes:

[1] REAL ACADEMIA ESPAÑOLA: Diccionario del español jurídico (DEJ). Justica [en línea].

< https://dej.rae.es/lema/justicia> [Fecha de la consulta: 01/06/2023].

[2] Singh, Devin. Divine Currency: The Theological Power of Money in the West. Cultural Memory in the Present. Stanford, California: Stanford University Press, 2018.

[3] Dussel, Enrique D. “Transmodernidad E Interculturalidad.” Astrágalo: Cultura De La Arquitectura Y La Ciudad, Pags. 31-54, 2016.

[4] Rivera Cusicanqui, Silvia. Ch’ixinakax Utxiwa: Una reflexión sobre prácticas y discursos descolonizadores. Buenos Aires: Tinta Limón, 2010.