Participants:      Archbishop Henry D’Souza, Calcutta, India
                            Bishop Joseph Zen, Hong Kong, China
                            Bishop Winston Fernando, Badulla, Sri Lanka
                            Sister Marilyn Jean, Thailand / USA
                            Mrs. Theresa Ee-Chooi, Malaysia
                            Mr. Anselmo Lee Seong-Hoon, Korea / Switzerland
                            Mr. R.J. Rajkumar, India

    1)   A brief presentation of the main elements contained in the documents FABC papers nos. 92r and 87 was provided.

    2)   Members of the workshop agreed upon a basic framework in dealing with the theme under discussion; namely:

(i) What is the CONTEXTUAL reality in Asia in which the Christian duty for the transformation of society has to be carried out?

(ii) What are the principal CHALLENGES that emerge from our understanding of the context in relation to advocacy?

(iii) What are the possible RESPONSES to those challenges outlined that demand advocacy (Christian advocacy) towards transformation?
 

    4)  The contextual reality in Asia:

    (The workshop in its composition had representatives from all the principal regions of Asia, including South, South-East and East Asia, providing direct input to the theme under consideration.)

4.1  POLITICAL REALITY

        As we enter the Third Millennium, Asia is free from external colonizers, with a clear shift towards democracy and democratic forms of governance in most of the Asian countries with the exceptions such as China and Myanmar.  All these countries do not follow one model of democracy but a number of variations.  But as democracy has spread it has also thinned.  Some of them are tailor-made for external conditionalities.  Elections were held  regularly like in 1999, at times with questionable practices.  Frequently, after elections, the electorate have very little say in governance.  Some would even characterize it as hijacking of democracy.  A common feature being that stops with democracy for the people with governments elected pursuing their own interests.  Moreover, most of the governments come to power through the alliance of various parties, often without a clear mandate from the people.  Equally, there is the tendency towards centralization of  power and decision-making.   There is the reality of pervasive corruption at various levels of governance.  In certain countries, the whole life is politicized, affecting every sector, making things impossible to be implemented.  In China, there is still the existence of a totalitarian regime that advocates freedom from want but denies all other freedoms.  Hong Kong which functions under “one country, two systems” is witnessing the steady erosion of democratic practices through the manipulation of the basic law, whereby the independence of the judiciary is seriously threatened.  In South Korea, where there is a functional democracy, the Church has played an important role of political advocacy towards this transformation.

4.2  SOCIAL REALITY

        Under the influence of globalization, urbanization is accelerated with important consequences.  There is an exodus of women and young people toward mega-cities, emptying the rural areas.  On the other hand, mega-cities with their own demands are creating divided societies, with the poor servicing the formal economy through informal channels and creating/expanding slums.  The slum dwellers who are vulnerable, often face eviction internally, upsetting their precarious livelihood.  Yet they struggle to survive often paying a heavy cost.
        The global economy is also causing an increasing migration of women and men both within Asia as well as to the West.  This causes the multiplication of one parent families in which  the children bear the brunt of this social disintegration.
        The group considered also the growing notorious behavior of elite youth in some of the Asian countries, who are a law unto themselves, devoid of any moral values.  The role of professionals was also given consideration at the social level, particularly their practices, often lacking ethical values at the level of policy-making and decision-taking.  It appears that all religions have not done their work in educating morally their followers.  A particular concern was expressed of Catholic professionals in the public realm and their behavioral patterns.  There appears to be a dichotomy between the religious practice and work ethics.  At times, their practice of religion seems to be devoid of social concerns.
Within this scenario, the group took notice of the emergency of civil society in the social space, providing a framework for advocacy at distinct levels of society, including the political realm of governance.  Necessarily, the civil society is not for seeking political power, rather an interface between the government and the people.  Some of them are demanding  good governance that is accountable, democratic and transparent.  It would be worthwhile to look at the relationship between the local churches and the civil society.  The civil society, as recent manifestations have shown in some Asian countries, have provided the space for negotiation between the government and the market.  It has the potential towards expanding the democratic space, thereby influencing governance.

4.3  ECONOMIC REALITY

        With this trend towards democracy, at times based on economic questions and demands, governments in power are under pressures from outside, particularly the multilateral agencies and the transnational corporations.  In order to attract foreign direct investment under globalization, governments are forced to adopt structural adjustment policies dictated by the IMF and the WB.  These policies, as recent Asian economic crisis has shown, are devoid of human face and social dimension.  Under privatization, public services are being dismantled leading to increasing commercialization of basic services to their own people like health, energy, education, transport, etc.  Moreover, with the existing alliances of political power with the economically rich, there is an ever-widening inequality in terms of wages, labor conditions, human security, etc.  As national economies become more and more integrated into the market-driven global economy, it is impossible for those economies to survive independently.  They are no more in a position to design their own development.  The question is  who are the actual beneficiaries?  Poverty still remains the central concern in spite of all the rhetoric on poverty alleviation.  The poor of our countries are increasingly excluded.  For instance, with the changes in agricultural production and increasing dependency on food imports, at times imposed, the rural peasants and workers are marginalized.  Some of the Asian countries are already giving up food security in exchange for global trade.  There is a growing exploitation of cheap labor with very limited channels for rectifying the injustices.  Moreover, such food imports are impacting heavily upon the local market, denying livelihood for many.  There is growing unemployment, especially among the youth without any form of social safety nets.
        With growing trade liberalization, under the supervision of WTO, markets are dumping any number of consumer goods, creating demands, even when these demands are not genuine.  Increasingly, these demands are consciously promoted through the mass media, developing certain kinds of consumer tastes, and at times creating wants which may even be harmful to health.  These advertising practices are influencing people's habits as well as relationships.

4.4  ECOLOGICAL REALITY

        In reviewing the type of development being promoted, its impact on our environment was given serious consideration.  Generally speaking, there is a steady deteriorating trend towards degradation of our environment through a whole combination of factors like uncontrolled pollution, poverty, deforestation, etc.  The effect even becomes worse when some of the Asian countries are dumping grounds for toxic wastes, production platforms of hazardous industries and industrialization without environmental standards.  Often government agencies of environmental control are slack in enforcing accepted norms of right to clean environment.

5.  COMMON GOOD

        Keeping in focus the contextual reality, the group reflected on what the Church's social teaching is with specific reference to the common good.  Could this become the natural premises for advocacy?  Also, the workshop looked into what constitutes the common good and the difficulties inherent in formulating the common good.  Necessarily, it has to focus around the importance of the human person.  It also reflected upon the God experience in all its social dimension, especially when that God has to be Asian.  What king of relationship is there between God and Asian societies?  Where does society ground its claims?  The question was also posed in how do we communicate the Catholic Social Teaching in an applicable format?  How do we interpret the Good Samaritan in our contemporary situations?

6.  THE CHALLENGES

        Based on the preceding analysis and reflections, some of the challenges that emerged were put forward.

(i)  Face to face with Democracy.

        Acknowledging the fault lines of our democracies and democratic governance, how do we enhance people's capability to monitor the functioning of our respective governments through collaboration within the civil society?  It is necessary to develop a deep awareness of civil society and its role within the contextual reality, articulating the rights of human persons.  Could our BCCs and BHCs as well as Catholic professionals be involved in these processes?

(ii)  Democracy and Development.

        Given the key role played by the TNCs in globalization resulting in certain models of  development that are unsatisfactory, how do we deal with them?  How could we promote another model of development which is not market-driven, rather people-centered?  The group went into a deeper understanding of challenges posed by the TNCs and the multi-lateral agencies.  It also looked into what took place at Seattle concerning WTO and global civil society.  Further, due attention was given to the Jubilee 2000 campaign on debt cancellation.  These manifestations do challenge us to re-think development within the Asian context.  It took note of the ideas put forward by Prof. Amartya Sen who looks at development as peoples’ entitlements.  Also, what “Ecclesia in Asia” speaks about – over-development and under-development.  This was considered.
        A particular concern was expressed about what the Church considers as an alternative vision of development.  Here, it would be worthwhile for the FABC-OHD to re-think more contextually what constitutes development in the Asian reality.  This would involve study, research and expertise.  How to bring together democracy and development in this sense?   What kind of social teaching could be formulated that is Asian and relevant?   Whether this could generate a culture of solidarity fostering new partnerships within civil society?  In this respect, what is our understanding of market-driven economy that reduces the human person to a mere economic unit?  How to construct a society that is not ruled by market forces alone?

(iii)  Building up Peace.

        While taking note of increasing militarization of societies fostered through Asian governments and external actors, including “the death merchants”, the group considered disarmament as a priority issue beginning with banning land mines and preventing the increasing proliferation of small arms.  Given the nature of armed conflicts currently in place within many Asian countries, a critical challenge would be conflict prevention as well as conflict resolution that would lead to peace building.  A central question to be faced would be whether the Asian religions, including Christianity are contributing toward building up peace?  This should become a central issue of dialogue with religions and cultures.  It includes reconciliation as an integral component of peace making.  What role could our education institutions play towards peace building?  What kind of message can we give to the peoples of Asia?

7.  THE STRATEGIES FOR ADVOCACY:  THE RESPONSE

        The group clarified the simple meaning behind the word ‘advocacy’ understood as pleading for or speaking on behalf of someone, rather very specific depending upon the subject of advocacy, the issue and the recipient audience.  It also addressed the related questions of where and how, as well as the stages involved.  In this connection, it is a collective process, where you are not standing alone.  It can also be done, individually, where other voices are silent.  It is also understood as shared responsibility, depending upon the level from which it originates.  Bishops do have a key role in advocacy, being at the leadership level.  Necessarily, it includes formation, acquisition of skills, pooling of resources and forward-looking strategies.

        (i)  At the level of FABC, advocacy for transformation, in the contemporary reality of Asia, occupies a central role, demanding concerted effort.  Bringing the good news into all levels of society, locally, nationally and regionally, means advocacy.  In other words, it is an integral component of evangelization.  The Bishops Conferences that constitute the FABC should take up the role of advocacy for the common good, depending upon the prevailing circumstances.

        (ii)  The seven functional bodies of the FABC known as the Offices of FABC – for Evangelization; Theological Concerns; Interreligious Dialogue and Ecumenical Affairs; Human Development; Laity (women and youth); Social Communications; and Education – Should synchronize themselves closely in an interconnected way in carrying out advocacy for transformation of society.  Each one of these offices have their special charisma and tasks that contribute immensely towards enhancing effective advocacy.

        (iii)  Particularly, it would be important for the Office of Human Development to look at Advocacy and its many implications in order to organize the program on advocacy that would enable bishops to be aware of various channels and mechanisms available for advocacy at the national, regional and international levels such as UN, IMF, World Bank WTO, etc.  Various existing church advocacy bodies such as justice and peace commission and Catholic lay organizations which has expertise on advocacy are to be invited to get involved in the organization process.

        (iv)  Similarly, just as the mass media, both electronic and printed, play a pivotal role in civil society, the Office of Social Communications has an assistant role in canvassing and disseminating that which is being advocated.  Here, given the conditions in Asia, particularly the large numbers below poverty line, the printed media occupies an important slot in building up popular opinion.  This is essential to advocacy.

        (v)  Advocacy is not a mono-channel process.  As the Tamil proverb puts it:  For the courageous  even a blade of grass is a useful instrument – meaning, let the FABC and its constituents  pool their resources.  All the resources – personnel/infrastructure are available. The group considered the specific roles that could be exercised within this common strategy by the international Catholic organizations as well as the BCCs / BHCs.  Advocacy is not a single option process.

        (vi)  The group equally took notice of some of the essential elements that go toward building up advocacy for transformation.  In that sense, it is a learning and listening process calling for renewal.  It also revolves around the mediational reflection of “will the Church dare to advocate”. This essentially means formation with specific goals and skills, the choice of language used, an awareness of mechanisms available to speak for and intensive collaboration with like-minded groups that make up civil society.

        (vii)  Being integral to Church mission, besides the people, advocacy should be brought into the Formation of priesthood at seminaries, and at religious houses of women and men.  Already, it is being done by some.

        (viii)  Some ideas were also made concerning advocacy at parish and diocesan levels along with others.  Being rooted locally, advocacy acquires much greater credibility.

        (ix)  In today's globalized order, what is local, is equally global.  Both State and non-State actors (like TNCs, companies, etc.) are sensitive to various forms of advocacy.  In fact,  nation-states are very much vulnerable to the emerging global human rights mechanisms either through the UN bodies and/or the civil society.  Such mechanisms convey  a powerful message, to which national governments pay attention increasingly.  These should be carefully explored and applied at appropriate instances and moments depending upon the issue and the subject at hand.

        (x)  Concluding, the workshop draws the attention of FABC to which is being advocated in Ecclesia in Asia under ‘ the service for human promotion’ particularly ‘the dignity of the human person’. And equally important is also the framework under which religious freedom within the human rights framework, raised by Cardinal Tomko in his keynote address to this 7th Plenary Assembly of FABC.

Recommendation

    Taking into account the reflection and suggestions above, we recommend that the competent bodies of the FABC such as OHD organize the program of “The Bishops’ Institute for Christian Advocacy (BICA)”  to implement the proposals made at the workshop.
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END