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By David Carlton, Carlo Schaerf

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These social structures have their inevitable impact on shaping history as well as on shaping matter. 'Worship' in one or another form is the basic answer to the problem: it is seen as a way to try to influence the intentions of the still unidentified cause of unwanted things. And if some rites of worship are indeed followed by what is hoped for, then there is a positive feedback. The rites of worship are reinforced, the behaviour becomes institutionalised, to the extent that even when it occasionally does not prove to be successful, this is rationalised away.

The view that aid to the Third World is the source of conflict, not its solution, is gaining ground in Great Britain and elsewhere. It certainly can generate tensions when, as in Zimbabwe over the airforce trial, it becomes tied up with sensitivities about sovereignty or independence, or human rights. In future, refusal by companies in the industrialised countries to risk supplying capital goods to highly volatile Third World countries could alienate large populations. Already the spectre of recolonisation -loss of sovereignty - is being raised even in countries like Nigeria by International Monetary Fund (IMF) conditions and prescriptions.

Such hypotheses, unproven and unprovable as they are, nevertheless become rigid and inflexible beliefs, on which social structures are subsequently built. These social structures have their inevitable impact on shaping history as well as on shaping matter. 'Worship' in one or another form is the basic answer to the problem: it is seen as a way to try to influence the intentions of the still unidentified cause of unwanted things. And if some rites of worship are indeed followed by what is hoped for, then there is a positive feedback.

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