International Colloquium on the Impact of Globalisation on Poverty, Democracy and Human Rights in Africa

This Colloquium, sponsored by the International Catholic Movement for Intellectual and Cultural Affairs (ICMICA) Pax Romana was organised in close cooperation with the two hosting organisations: the Christian Professionals of Tanzania (CPT) and the Taaluma Women Group (TWG). Our Tanzanian hosts, though poor in material wealth made our stay and the meeting an unforgettable occasion by making all of us feel at home with a rich culture of hospitality and welcome.

International Colloquium on the Impact of Globalisation on Poverty, Democracy and Human Rights in Africa

Dar-es-Salaam, Tanzania, October 25 to 29, 1998

Final Statement

Towards Humanising the Global Community for the Common Good: African Christians' Appeal for an Ethic of Solidarity against Exclusion

1. We, about 100 participants from mainly Pax Romana ICMICA member federations of more than 20 countries in Africa, Asia/Pacific, Latin America, North America and Europe, gathered at the Kurasini Centre of the Tanzanian Episcopal Conference, in Dar-es-Salaam, Tanzania around the theme of the Impact of Globalisation on Poverty, Democracy and Human Rights in Africa from October 25 to 29, 1998.

2. This Colloquium, sponsored by the International Catholic Movement for Intellectual and Cultural Affairs (ICMICA) Pax Romana was organised in close cooperation with the two hosting organisations: the Christian Professionals of Tanzania (CPT) and the Taaluma Women Group (TWG). Our Tanzanian hosts, though poor in material wealth made our stay and the meeting an unforgettable occasion by making all of us feel at home with a rich culture of hospitality and welcome.

Reviewing our ongoing Jubilee Journey

3. The global reflection on globalisation in the framework of the ICMICA Journey towards the Jubilee Year 2000 and the new millennium began at the 1996 Plenary Assembly under the theme "Christian Responsibilities in a Fractured World" held at Dobogoko, Hungary. Globalisation was then seen as contributing to making the world more fractured and fragmented resulting in the massive exclusion of people.

4. The Colloquium on Globalisation and Peace organised to commemorate the occasion of the 50^th anniversary celebration of ICMICA in Assisi, September 1997 was another opportunity for the whole Movement to reflect upon globalisation in the context of peace, guided by the spirit of St. Francis of Assisi.

5. Among many events and initiatives of ICMICA all over the world, it is worth noting that members of ICMICA Asia/Pacific met to discuss "the Challenges of globalisation for Human Rights in Asia, and the Roles of Catholic Professionals" in Bangkok, Thailand, in August, 1997 at the beginning of the Asian economic crisis. They met again in August this year in Seoul, Korea, to examine the root causes of the Asian economic crisis, which was becoming global, and came up with strategies and an agenda for solidarity action.

6. In continuation of this process, this time we have gathered in Africa - the poorest continent of the globe, yet one resolutely awakening towards a new future - and in Tanzania, the land of Ujamaa and Julius Mwalimu Nyerere, and of peace and inter-religious solidarity. Globalisation and Its Impact on the People in Africa

7. From this on-going series of reflection and discussion on globalisation from different perspectives, we have learnt that globalisation itself is a complex and multi-dimensional process of inclusion and exclusion, empowering and dis-empowering, with its positive and negative effects on the present and future destination of humanity. Furthermore, globalisation is the consequence of the historic evolution of humanity, which can offer an opportunity with risks to lead the world towards unity.

8. Globalisation, accompanied by the neo-liberal ideology of the market economy and initiated by global political and economic elites, has overwhelmingly transformed the socio-economic structures of our society and all aspects of our lives - social, economic, political, cultural, ethical, spiritual, etc. This economic globalisation has exacerbated the situation in which the 'haves' have more while the 'have-nots' have less. Consequently there is a sense of powerlessness among the people, particularly in Africa and the South in general, in the face of this seemingly irreversible phenomenon.

9. The imposition of the economic policies of the market in the name of globalisation in Africa since the 1980s has been claimed as the "new African Renaissance" benefiting all sections of Africa, and as the birth of civil society there. Our sharing and analysis, however, revealed to us painfully that the picture emerging in Africa is very different.

Poverty as a New Form of Slavery

10. Poverty is becoming 'the new slavery'. The opening-up of markets in the last two decades has not brought prosperity but rather greater and wide spread poverty. As the Human Development Report 1998 reveals, all sub-Saharan African countries are ranked in the lower half of the Human Development Index, and most strikingly, 15 among them are in the very lowest ranks.

11. Human development achievements of the 1960s and 1970s, such as greater self-reliance in basic needs like food, have been eroded. The continent, which could feed itself twenty years ago, has now become a net importer of food. The pressure to maximise foreign currency earning to service crippling foreign debt has devastated food production.

12. The indiscriminate opening of the economy under the pressure of the IMF and World Bank has had a devastating effect on the industrial basis of many African countries. Also, contrary to the promises of the proponents of globalisation, it has resulted in the entrenchment of labour on a large scale in Africa. Furthermore, the significant reductions in public investment in infrastructure and social services have left people more helpless and vulnerable.

13. By concentrating the benefits on a few at the cost of the majority, it has led internally to greater social and economic polarisation and this has made the society more vulnerable to crime and social conflicts. The process has also increased the inequalities between Africa and the advanced countries as costs of imports from the latter have continued to increase while prices for the commodities produced by the former have actually decreased.

14. One could argue that globalisation (especially the monetarisation of the economy, which is one of the main characteristics of the current stage of globalisation) is principally at the service of the powerful, who possess large financial and technological means.

Participatory Democracy with Civil Society

15. The globalisation process in a number of countries in Africa has been accompanied by a political shift from a socialist one-party system to multi-party government. This has been at times portrayed as the flowering of democracy and political pluralism in Africa. However, the selective manner in which this process has been brought about, and the sense of loss and bewilderment that has arisen among the majority of people reveals further weakening of the State in the task of redesigning African economies according to the local cultures and needs.

16. Civil society in Africa, which played a prominent role in the anti-colonial, nationalist struggles in the 1950s and 1960s, has been coopted or stifled by the monolithic regimes that emerged. Civil society has seen a resurgence since the 1980s due to a variety of factors, and not merely the introduction of free market policies. It has to be viewed also as a renewed assertion of African identify and cultures as a response to globalisation. While civil society has played an active role, it remains restricted to certain sections of the middle class. Civil society has to be strengthened by providing space for working class and marginalised people.

17. Civil society has also to contribute to the strengthening of participatory democracy, which ensures governments will be accountable and transparent. The pervasive presence of corruption at all levels of government and public life has led to a loss of confidence in authority. The issue of corruption and nepotism though a moral and ethical question needs to be understood in terms of its structural links to the specific manner in which foreign development aid and investment have been introduced into African societies.

Challenges to Human and People's Rights in Africa

18. The large-scale increase in poverty among the African people subsequent to the imposition of the open market policy, threatens the survival of the fabric of society, and perpetuates 'a new form of slavery'. This is indeed a crucial challenge to human and people's rights in Africa.

19. Conscious of massive violations of basic human rights in different parts of the continent, we believe that building up a prosperous and participatory society demands the guaranteeing of civil and political rights deeply rooted in the economic, social and cultural reality in Africa. The protection and promotion of people's right to sustainable development and culture should be the main imperative in any economic and financial policy of international agencies and national governments.

Role of Culture and Religion in Africa

20. As we went deeper into the impact of globalisation on poverty, democracy and human rights in Africa, we discovered the painful reality that the process is indeed an expression of a culture of exclusion and marginalisation. It has also created a 'Casino' culture which promotes conspicuous consumption and a cosmetic life-style which has nothing to do with improving the standard of living and quality of life for the majority.

21. In this regard, globalisation is an invasion of local and indigenous cultures by foreign culture resulting in destabilising effects on the very ethos, values, and ethics of the people. Commercialisation and degradation of culture at the altar of mammon, symbolised and aggravated by the influence of mass media, has a drug-like effect on vast sections of the youth in Africa. This alienates them from their cultural roots and distracts them from playing a constructive role in shaping and building a new Africa.

22. This gloomy cultural reality poses fundamental questions to all religions in Africa. Can they be a source of a new inspirational vision for society and a driving force to fight against the bad effects of the omnipotent monster-like globalisation? The sad fact is that religions have become part and parcel of political conflicts and violence in Africa today, and they have been used as an instrument to justify ethnic intolerance. Furthermore religious fundamentalism has often arisen as a reaction to globalisation.

23. In this context inter-religious dialogue should be given a high priority. Such a dialogue must now lead to concerted joint action directed at the alleviation of poverty and the creation of a just and peaceful society.

Putting Ethics at the heart of Globalisation

24. For Christians, it is imperative to develop a spirituality of the Kingdom of God deeply rooted in African history and culture - life-centred, community-oriented and with a holistic view of the world. From this perspective, globalisation happily offers the possibility to build a planetary civilisation, if it is a "civilisation of love" as envisaged by Pope Paul VI and Pope John Paul II.

25. Now we have to reaffirm the Christian point of view: the economy is an activity of human beings who are morally responsible for the mechanisms put into economic practice. Globalisation involves choices. When choices are there, values are at stake. For us Christians, the human being should be at the centre of the economy, and should be its objective. When profits or speculation become the end and centre of the economy to the detriment of the human being, the market is converted into our idol; it has taken the place of God in the collective thought of the late 20^th century.

26. Globalisation must have an ethical point of reference that is capable of controlling the phenomenon. Globalisation should be at the service of humanity and the weakest members of humanity must be at the centre of concern for the common good. This is the criterion to assess the economic system: is it benefiting the underprivileged in this world, those without access to safe water, primary education, basic health facilities, etc.?

27. It is only in this context that we as Christians could feel that we are faithful to the Lord's words:

"I have come in order that you might have life - life in all its fullness" (John 10:10).

Towards the Jubilee Year 2000 and the New Millennium

28. Jubilee is described in the Bible as a time to free slaves, return land to its rightful owners, and to forgive debts. Taking into account the heavy external debt of the most impoverished countries in Africa today, this Jubilee Year 2000 is an appropriate time for a new beginning for them, an opportunity for more justice and the cancellation of the unpayable external debt of the Heavily Indebted Poor Countries (HIPC).

29. In this regard, we call attention to the document published by the Pontifical Council for Justice and Peace in 1987 "At the Service of the Human Community: An Ethical Approach to the International Debt Question". In this document it was stated that "Debt servicing cannot be met at the price of the asphyxiation of a country's economy, and no government can morally demand of its people privations incompatible with human dignity".

30. At the time of the new millennium, Africa and its people have an opportunity and an historic challenge to get out of the vicious circle of poverty and exclusion, and to play a role as active subjects in the creation of the global community of solidarity and shared humanity. As we move towards this millennium and Jubilee Year 2000, we participants in the Colloquium resolve once again to commit ourselves to realising the Kingdom of God by renewing Our Movement, rebuilding Our Church and reshaping Our World.

31. The reflection and recommendations from the Colloquium have given us new inspiration and hope to work for a Global Ethic of Solidarity against Exclusion towards Humanising the Global Community for the Common Good.

Our Appeals for Global Solidarity Action

32. As we respond to this challenge of our times -

1. We, Catholic professionals and intellectuals in Africa, resolve to more actively engage in the struggle of the poor and marginalised for the eradication of poverty, promotion of participatory democracy and the safeguarding of human and people's rights by putting our professional and intellectual expertise at their disposal.

2. We resolve to make more efforts to play a prophetic role in promoting justice, peace and solidarity by creating a Working Group on Global Economy and Human Development in order to continue to deepen our reflection and analysis on globalisation, and to coordinate our follow-up actions.

3. We urge all the members of ICMICA all over the world, particularly those in the countries of the North, to join hands with various actors for the eradication of poverty by working on the issue of the cancellation of the unpayable debt of the poorest countries, particularly in Africa, to lobby their own governments, and to take other appropriate action to this end.

4. We sincerely reaffirm our full cooperation and service to all bishops in Africa in promoting lay participation in implementing the recommendations of the Synod for Africa held in Rome, 1995, and putting into practice Catholic social teaching in the African context.

5. We also invite our ecumenical brothers and sisters in Christ and People of Other Faiths and Religions to work more closely towards the promotion of a culture of peace and the global common good in solidarity with the victims of globalisation, and the excluded people in Africa.

6. We urge the Political Leaders in Africa to affirm their commitment to fight against poverty and corruption, and to promote sustainable peace, genuine democracy and good governance at the service of the poor and the marginalised. As the Message from the Synod of Africa (No 35) stated the: ".Synod of Africa prayed fervently to the Lord that there would arise in Africa holy politicians - both men and women - and that there would be saintly Heads of State, who profoundly love their own people and wish to serve rather than be served".

7. We appeal to the Political and Economic Leaders in the North, taking into account the widening economic gap between the North and Africa, and the worsening political situation in Africa, to review their policies on the international economy, according to the principles of sustainable human development, human rights, more equal trade condition, etc.

8. We also urge the leaders of United Nations, the International Monetary Fund (IMF), World Bank and other international organisations to take necessary measures to minimise the negative impacts of globalisation by establishing a global social security system which ensures sustainable human development for the majority of people in the South, particularly in Africa.

Dar-es-Salaam, Tanzania
29 October 1998

The Colloquium was organised by:

With thanks to:

The Local Organising Committee, the Tanzania Episcopal Conference Centre (Kurasini), local donors, Bilance (The Netherlands), Comité Catholique contre la Faim et pour le Développement (France), Misereor (Germany), Swiss Catholic Lenten Fund (Switzerland)