On Dec. 13, the sixth ministerial conference of the World Trade Organisation (WTO) will formally begin in Hong Kong. To most of Hong Kong's people, influenced by the mass media, the six-day meeting only means that many activists will come to Hong Kong to join demonstrations and that riots may occur. Moreover, based on the propaganda of the Hong Kong government, they also think that the WTO can bring more business opportunities, more choices to consumers and may even improve the livelihood of the poor. They do not really know what the meeting is going to discuss nor the impact of the WTO on the lives of people in developing countries.
Although many analyses and experiences have been written about the oversimplified neoliberal market ideology, the cost of so-called free trade as promoted by the WTO and the harmful effects suffered by small farmers and workers, these facts are not widely known by Hong Kong's people in general and specifically Hong Kong's Christians. This phenomenon is most likely true in many other communities and countries as well. Just like many other people, Hong Kong's Christians do not fully understand why so many non-governmental organisations (NGOs), activists and farmers from different countries are coming to Hong Kong to protest against the WTO, an important actor of globalisation.
In the face of this lack of understanding, the Church shoulders an even greater responsibility to inform the Christian community about the reality of free trade and WTO policies and must give them guidance. In reading the signs of the times, the Christian community cannot ignore the phenomenon of globalisation. The Church's social mission must address this reality. It is true that economic globalisation and free trade can have some positive effects. However, if it is ruled merely by the laws of the market that suit the powerful, the results cannot but be negative. Whatever aspect of globalisation—liberalisation or privatisation, free trade or tariff agreements, opening markets or capital mobilisation, flexibility of work or deregulation of work—if the results cannot lead to greater unity and closer relationships but rather create greater alienation and fragmentation, the direction of globalisation must be reevaluated and changed. Thus, the Church must reflect on and carry out its social mission in light of the ethical implications of globalisation and its main promoters, like the WTO.
American Catholic theologian Howland Sanks, in appropriating the analysis of Anthony Giddens and Roland Robertson on globalisation, suggests some issues that the Church should address in this context and how this can be done. These thoughts can inspire us when reflecting on the pastoral challenges of the Church. Several of their points are worth consideration for further reflection.
Following the analysis of the four dimensions of globalisation by Giddens, the Church can take steps to strengthen the positive effects and counteract the harmful impact of each aspect of globalisation. At the level of nation states, the Church can foster intermediary civil societies that monitor and promote human rights and democratic forms of government. A society of sustainability and equality for all should be promoted with a just and ethical economic system and accountable and responsible public and private institutions so that more people can participate in deciding the policies that affect their lives. At the international system of societies, the Church can support and collaborate with international organisations on specific problems, such as the rules and policies of international financial and trade institutions, and can be an advocate for fair trade, the just treatment and protection of workers and farmers, the defence of human rights and labour rights and environmental protection. The Church can also foster cooperation between churches at regional levels.
Moreover, with the stronger and stronger influence of the global capitalist economy, which leads to greater inequality in the distribution of wealth, more unemployment and underemployment and the "causalisation" of labour, the Church can criticise the ideology of neoliberal capitalism and put pressure on affluent countries to eliminate poverty in concrete ways.
Sanks points out that globalisation does not simply refer to increasing interconnectedness. It also refers to subjective matters, such as how we think about the world, ourselves, our countries and the relationships between them. Living in a globalised world, we should be conscious of other societies beyond our national territorial boundaries and may identify with and have allegiance to groups around the globe. We are more and more aware of ourselves as part of humanity as a whole whose very existence is affected by events that occur in distant lands. This viewpoint is similar to the principle of the common good and solidarity in Christian ethics. The Church must make a greater effort to raise the consciousness of the whole Christian community and must also take concrete actions to show solidarity with the poor and promote their empowerment. To nurture a sense of co-responsibility, the Church can encourage Christians to put these aims into practice in their daily lives through their consumption habits, working relationships with employers and employees and by monitoring the treatment of workers by corporations and so on.
Moreover, the Christian Church can try to build a global culture, not a Western culture, with other faith traditions for the collective living of humankind in promoting a culture of love, peace and justice. The Church can affirm the universal principles of human solidarity and subsidiarity while adapting them to particular cultural contexts as an example of using cultural diversity against homogeneity.
On the individual level, in the face of the harmful effects being brought about by globalisation, the Church can break through the sense of hopelessness and helplessness, emphasising the place of agency in social change. Despite the obstacles, the message that individuals can, and do, make a difference, even in today's terribly complex global context, should be emphasised.
The issues to be discussed at the upcoming WTO conference, such as those relating to agricultural and non-agricultural products, services and trade related to intellectual property, look complicated. The difference in power between the wealthy countries and developing countries is enormous. However, as a community of faith, hope and love, we believe that each of us can act to transform the present imbalances and injustices in the world and that the Church as a whole can work together to bring about change on behalf of the world's impoverished people.
(HK Christian Institute newsletter 30 Dec 2005)
