The Common Good, or Transactional Religion?

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An Interfaith Moment of Prayer for Peace at UN Headquarters. Credit: UN Photo/Eskinder Debebe

 
UN Secretary-General António Guterres said the gathering was taking place at a unique moment: on the last Friday of Ramadan, as Christians celebrate Easter, Jews mark the end of Passover, and Sikhs enjoy the festival of Vaisakhi. “Even the calendar is sending a message of unity,” he remarked. “Today, at this blessed moment of renewal across faiths, let us lift our hearts and voices for peace – our guiding star and our most precious goal.” April 2023

By Azza Karam
NEW YORK, Jun 28 2023 (IPS)

For the last 30 odd years, I have maintained that religions matter. I noted the reasons for why they matter, and always listed how they matter —as social service providers, as first responders in humanitarian crisis; as mediators in tensions and conflicts, as upholders of common good and the values of humanity; as protectors of children and of the most vulnerable; and even as political actors.

All to name but a few. I still feel amused when some of those I trained among the UN staff and the faith-based NGO community, quote something I said, in public – albeit without even being aware they are quoting (I am trying to be kind here) – such as: “we should not be talking about whether religions matter, but how they matter”.

In 2007, while at UNDP, I was told, more than once, “we do not do religion”. By the time I left the UN in 2020, after building two bodies – an Interagency Task Force on Religion and its Multi Faith Advisory Council – it was clear that almost all UN entities were competing to ‘do religion’. In fact, some UN entities are competing for religious funding.

While I have not lost that faith in faith itself, over the last years, I have grown increasingly incredulous of those who would speak in the name of ‘religion’. It is hard not to feel distinctly bemused, when versions of ‘if religious actors/leaders are not at the [policy] table, they will be on the menu]’, are being told in one gathering after another.

Often by the same kinds of speakers, among the same kinds of audiences, albeit meeting more and more frequently – and often more lavishly — in different cities around the world.

The reason for bemusement, is not disillusion with the unparalleled roles that various religious institutions and communities of faith play. Far from it. These roles are, in short, vast. In fact, they are as impossible to quantify, as they are implausible to assume full comprehension of.

After all, how do you accurately measure the pulse of our individual spiritualities – let alone our collective sense thereof? Religious leaders, religious institutions, faith-based and faith-inspired NGOs (FBOs) – let alone faith communities – are massive in number, and permeate all the world’s edifices, peoples and even languages. Faiths, and expressions of religiosity, are likely as numerous as the hairs on an average head (not counting those who may be lacking vigour in that department).

No, the reason for bemusement is disillusionment with the trend of commercialisation of religion, the business of ‘doing religion’. The emerging marketplace of “religion and [fill in the blanks – and anything is possible]” is reminiscent of not too many decades ago, when so many academics, consultants, think tanks, NGOs, worked on the business of democracy and/or good governance and/or human rights. Then, as now, projects, programmes, initiatives, meetings, and more meetings, were hosted.

A global emerging elite of ‘experts’ in the above (or variations thereof) permeated the four and five-star hotel meeting rooms, gave business to caterers and conference centres as they traipsed the ‘conference circuits’ from north to south, populated proposals to governments, philanthropists and various donor entities.

They defined the missions of for-profit consultancies claiming to enable the strategic capabilities, to inform the media presences, to refine the narratives, to provide the leadership coaching, to jointly express the common values, to uphold the good in public service… And so on.

We are not living in better democracies now, in spite of all that business. Will we have more faithful societies? Will people pray more, for one another and serve more selflessly now that ‘religion’ is in? Somehow, I doubt it.

By the time we realised the extent of the commercialisation of democracy and human rights, the commercial nature had corrupted much of the sagacity – and the necessary courage – there was. Even autocrats bought into the business of doing democracy and human rights, and used the narratives to enhance their respective agendas.

Few democratic actors worked together, and even fewer collaborated to serve – and save – the whole of humanity. As with any business venture, the motive of profit – and power – of some, dominated.

And rather than a consolidated civil society effort holding decision makers accountable for the sake of the most vulnerable, and collectively and successfully eliminating the tools of harm, we are living in the era where money, weapons – including nuclear ones – control over resources, and war (including war on this earth), dominate.

Today, some of the most authoritarian and self-serving regimes, and some of the most power-seeking individuals, and their retinues, are vested in the business of ‘religion’. And why not? It is among the most lucrative domains of financial, political and social influence.

Decades of study, however, point to some simple questions to ask, to distinguish the transactional nature of ‘religious affairs’ claiming to be for the good of all, from those actually serving the common good.

The questions include the following:

How many of those engaged in the work of religion (whether as religious or secular actors) actually give of or share, their varied resources, to/with one another (including those from other/different religions, entities, age groups, countries, races, etc.)?

How many different religious organisations plan and deliver, jointly, the same set of services to the same set of needs, in the same neighborhoods or in the same countries?

How many ‘religious actors’ actually partner with ‘secular’ civil society organisations to hold institutions of political and financial power equally accountable – if need be, at cost to their own welfare. In other words, how many stand on principle, irrespective of the cost?

And, my personal favourite: what are these religious actors’ respective positions on women’s rights, on gender equality and/or on women’s leadership?

The more diplomatic way to frame that is also one of the most powerful litmus tests: which human rights do these actors working on/with/for religion, value more? You see, those who are engaged in transactional practices wearing a religious garb, will invariably prioritise some rights, or some privileges, over others.

The answer to this question therefore, will indicate the difference between a coalition of religious fundamentalists (including secular power seekers and some religious and political leaders), and a multilateral alliance dedicated to serving the common good – for each and all, barring none, especially in the most challenging of times.

Azza Karam is a Professor of Religion and Development at the Vrij Universiteit of Amsterdam and served as a member of the UN Secretary General’s High Level Advisory Board on Effective Multilateralism.

IPS UN Bureau

 


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Women Suffer Harassment and Discrimination on Chile’s Public Transport

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Perla Venegas is one of 1444 female bus drivers in the surface public transport network in Santiago, Chile, which aims at gender inclusion and offers job stability and shift flexibility compatible with family life. CREDIT: Orlando Milesi / IPS

Perla Venegas is one of 1444 female bus drivers in the surface public transport network in Santiago, Chile, which aims at gender inclusion and offers job stability and shift flexibility compatible with family life. CREDIT: Orlando Milesi / IPS

By Orlando Milesi
SANTIAGO, Jun 26 2023 (IPS)

Sexual harassment and discrimination are daily realities for women on public transport in Chile and also an obstacle for plans to expand mass transit in order to reduce pollution in several cities in this South American country.

Santiago, the capital, is the most polluted city based on fine air particulate matter among the large Latin American cities, according to the World Air Quality Report 2022, ahead of Lima and Mexico City, while five other Chilean cities are among the 10 most polluted in South America.

Sexual harassment is the most visible form of discrimination against women in Chilean public transportation, in addition to insecurity due to poorly lit bus stops, inadequate buses, and more frequent trips at times when women are less likely to travel.

Personal accounts gathered by IPS also mentioned problems such as the constant theft of cell phones and the impossibility for young women to wear shorts or low-cut tops when traveling on buses or the subway, the backbone of Santiago’s public transportation system.

To address these problems, the Chilean government and the Santiago city government adopted gender strategies: they put in place special telephones to report harassers and thieves, began installing “panic buttons” and alarms at bus stops, and incorporated more women in driving and security.

“When I was younger I suffered a lot of harassment because I didn’t have the character to stand up to the harassers. Now that I am older, I am able to confront an aggressor without fear, even when he is harassing another person, whether a man or a woman. When I confront them, they run away,” Bernardita Azócar, 34, told IPS.

 

Bernardita Azócar, in a subway station in Santiago, Chile, heads to her job in a collection agency. She says she suffered sexual harassment on public transport in the capital when she was younger, but now she is more alert to any aggression and feels empowered to help others who suffer the same bad experience. CREDIT: Orlando Milesi / IPS

Bernardita Azócar, in a subway station in Santiago, Chile, heads to her job in a collection agency. She says she suffered sexual harassment on public transport in the capital when she was younger, but now she is more alert to any aggression and feels empowered to help others who suffer the same bad experience. CREDIT: Orlando Milesi / IPS

 

“It happened to me a couple of times when I was younger. They want to grope you or try to touch another girl and now I confront them. I suffer less because I’m more aware and I try not to put myself at risk,” she added during a dialogue at the University of Chile subway station in Santiago.

Azócar, who works for a collection company, said the root cause of harassment lies in education and in Chilean society.

“If you wear a miniskirt or show cleavage, society points the finger at you, as if you were provoking men and it was your fault. And I don’t think that’s why it happens. It’s abuse to be harassed in the public system…or anywhere else,” she said.

Maite, a humanities student at the Catholic University, feels that women are at a disadvantage on public transportation.

“When a woman takes a bus, she tends to sit next to the aisle to have an easier way to flee from any threat. Or she sits next to another woman so as not to travel alone. There are many things that women do that are not explicit. They are behaviors we learn, to get by on public transportation,” said the young woman who, like her friends, preferred not to give her last name.

According to Maite, “women can’t wear shorts or backpacks on the bus, or openly use a cell phone. Every time you get on the bus you have to take a lot of measures.”

Maite and four other classmates told IPS that they take a combination of buses and the subway to go to school and that none of them have suffered harassment on the bus, but they know of several cases that happened to their friends.

“If someone tries to touch me or crowd me too closely I don’t feel so safe,” said Elena, a commercial engineering student.

“A friend of mine had her cell phone stolen. I have not been harassed, but I would never go on the bus or subway in shorts even if I were dying of heat. I wear long pants because wearing shorts is a risk,” added Emilia, a psychology student.

 

The five university students in this group lament the discrimination women suffer on Chilean public transport and recognize that they have a "code of conduct" that they personally follow to avoid problems, such as not wearing shorts or miniskirts or showing cleavage, even in summertime, although it sometimes restricts their personal freedom. CREDIT: Orlando Milesi / IPS

The five university students in this group lament the discrimination women suffer on Chilean public transport and recognize that they have a “code of conduct” that they personally follow to avoid problems, such as not wearing shorts or miniskirts or showing cleavage, even in summertime, although it sometimes restricts their personal freedom. CREDIT: Orlando Milesi / IPS

 

The joys and pitfalls of being a female bus driver

Getting more people to use buses and other public transport in Chile, a long narrow country with a population of 19.8 million, is difficult because 71 percent of households own at least one car.

The incorporation of more female bus drivers is aimed at a friendlier mass transit system.

Perla Venegas, 34, has been working as a bus driver in Santiago’s public transportation system for six years.

“I like my job and driving. The most complicated thing is dealing with cyclists, pedestrians and passengers, who are never satisfied,” she told IPS while parked waiting to pull out on the corner of Santa Rosa and Alameda, in the heart of downtown Santiago.

Her route connects downtown Santiago with the municipality of Maipú, in the western outskirts of the capital.

“I’m on a par with the male drivers, but I’m more cautious, not so aggressive and I’m a more defensive driver. I have been complimented several times, especially by elderly people,” said Venegas, who lives with her two daughters, aged 16 and 8.

“I have female colleagues who have been hit and beaten. I received a death threat from a passenger because when the route ended he wouldn’t get off. He was a homeless drug addict. It was 5:30 AM. In the end I found a carabineros (police) patrol car and I turned him in,” she said.

She added that she has had both pleasant and negative experiences and acknowledged that she is proud that her eldest daughter also wants to be a bus driver “although I would not like her to experience the hard parts.”

 

The Santiago subway is the backbone of the mass transit system in the Chilean capital. It makes it possible to reach 23 of the 32 municipalities that encompass the capital and allows passengers to combine with a bus network to reach any point of the metropolitan region. CREDIT: Orlando Milesi / IPS

The Santiago subway is the backbone of the mass transit system in the Chilean capital. It makes it possible to reach 23 of the 32 municipalities that encompass the capital and allows passengers to combine with a bus network to reach any point of the metropolitan region. CREDIT: Orlando Milesi / IPS

 

Staying alert in the subway, the main means of public transport

On the Santiago subway there are 2.3 million trips on working days. Its tracks cover 140 kilometers on six lines, with 136 stations in 23 of the 32 municipalities that comprise the metropolitan area. Greater Santiago is home to 7.1 million people.

An additional 2.1 million average daily trips are made on surface public transport.

According to official statistics, during the first five months of the year there were 21 pollution episodes in Santiago above the maximum standard level and eight environmental alerts for excess fine particulate matter, so increasing the use of public transport instead of private vehicles is considered a priority for the authorities.

Paulina del Campo, the subway’s sustainability manager, told IPS that gender issues are a strategic objective in this state-owned company.

“We have taken the issue of harassment very seriously. We do not have large numbers, but we do have moments like March 2022 when the issue was raised because of situations in the streets and in universities that included public transportation,” she said.

After meetings with authorities and student leaders, the subway increased the presence of female security guards at stations in the university district.

“One of the things they said is that in a situation of harassment it is much more comfortable to ask for help from a woman than from a man,” explained Del Campo.

The company thus hired a specific group of female guards to receive and respond to complaints.

“Qualified staff respond and are trained to provide support for the victims. We can quickly activate the protocols with the carabineros police. When it happens we can intercept the train and often arrest the people (aggressors) on the spot,” said Del Campo.

In another campaign, a standard methodology designed by international foundations with expertise in harassment was adapted to the situation in Chile.

At the same time, the subway increased its female staff and the number of women in leadership positions.

“Two years ago we had a female staff of around 20 percent and now, in May, 26.5 percent of the 4,400 subway workers are women. In the area of security guards we have a staff of approximately 700 and of these 110 are women,” explained the company’s Sustainability Manager.

 

These two women are security guards at the Plaza Egaña subway station, on line 6 in Chile's capital. The state-owned Metro company is increasing the number of women in its services as part of a gender policy that even includes the maintenance of trains. CREDIT: Orlando Milesi / IPS

These two women are security guards at the Plaza Egaña subway station, on line 6 in Chile’s capital. The state-owned Metro company is increasing the number of women in its services as part of a gender policy that even includes the maintenance of trains. CREDIT: Orlando Milesi / IPS

 

Gender policies in public transportation

The Metropolitan Public Transport Directorate (DTPM) informed IPS that it aims to reduce the male-female gap in public transport.

It also plans to increase the number of women bus drivers.

The Red system, with buses running throughout Santiago, currently employs 1,444 women – only 7.6 percent of all drivers.

“Many women who have entered this field come from highly precarious and unregulated jobs, so this opportunity has allowed them greater autonomy and, on many occasions, to leave violent environments and improve their self-confidence,” the DTPM stressed in response to questions from IPS.

“This has meant an effort to train and generate conditions to keep and promote women who are part of the system,” it added.

Origin-Destination Surveys reveal that women are the main users of public transport and 65 percent of trips for the purpose of caring for the home, children or other people are made by women. They are more likely to make multidirectional trips and in the so-called off-peak hours, with little traffic.

According to the DTPM, waiting for the bus is one of the most critical moments in every trip.

“This is why we installed the panic button at bus stops and real-time information on the arrival of buses to improve the perception of security,” it explained.

The information is available through an application on cell phones, while the panic buttons began as a women’s safety pilot plan in October 2022 at stops in one of the capital’s municipalities. The plan is to extend them to a large number of stops in Santiago.

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Biodigesters Boost Family Farming in Brazil

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Lucineide Cordeiro loads manure from her two oxen and two calves into the "sertanejo" biodigester that produces biogas for cooking and biofertilizer for her varied crops on the one-hectare agroecological farm she manages on her own in the rural municipality of Afogados da Ingazeira, in the semiarid ecoregion of northeastern Brazil. CREDIT: Mario Osava / IPS

Lucineide Cordeiro loads manure from her two oxen and two calves into the “sertanejo” biodigester that produces biogas for cooking and biofertilizer for her varied crops on the one-hectare agroecological farm she manages on her own in the rural municipality of Afogados da Ingazeira, in the semiarid ecoregion of northeastern Brazil. CREDIT: Mario Osava / IPS

By Mario Osava
AFOGADOS DA INGAZEIRA, Brazil , Jun 24 2023 (IPS)

“The biodigester really gives a huge boost to those who have the courage to do things,” said Maria das Dores Alves da Silva, based on her own experience as a 63-year-old small farmer.

She did not hesitate to accept the offer of Diaconia, a social organization of Protestant churches in Brazil, to acquire the equipment to produce biogas on her farm in the rural area of Afogados da Ingazeira, a municipality of 38,000 people in the state of Pernambuco in the Northeast region of Brazil.”We seek to promote energy, food and water autonomy to maintain more resilient agroecosystems, to coexist with climate change, strengthening community self-management with a special focus on the lives of women.” — Ita Porto

At first she did not have the cattle whose manure she needed to produce biogas, that enables her to save on liquefied petroleum gas, which costs 95 reais (20 dollars) for a 13-kg cylinder – a significant cost for poor families.

She brought manure from a neighboring farm that gave it to her for free, in an hour-long trip with her wheelbarrow, until she was able to buy her first cow and then another with loans from the state-owned Banco del Nordeste.

“Now I have more than enough manure,” she said happily as she welcomed IPS to her four-hectare farm where she and her husband have lived alone since their two children became independent.

Das Dores, as she is known, is an example among the 163 families who have benefited from the “sertanejos biodigesters” distributed by Diaconia in the sertão of Pajeú, a semiarid micro-region of 17 municipalities and 13,350 square kilometers in the center-north of Pernambuco.

Farmer Maria das Dores Alves da Silva stands between the manure pit and the "sertanejo" biodigester designed by Diaconia, a social organization of Protestant churches in Brazil, which has already installed 713 biogas production plants in eight of Brazil's 26 states. CREDIT: Mario Osava / IPS

Farmer Maria das Dores Alves da Silva stands between the manure pit and the “sertanejo” biodigester designed by Diaconia, a social organization of Protestant churches in Brazil, which has already installed 713 biogas production plants in eight of Brazil’s 26 states. CREDIT: Mario Osava / IPS

Biofertilizer

In addition to using the biogas, she sells the manure after it has been subjected to anaerobic biodigestion that extracts the gases – the so-called digestate, a biofertilizer that she packages in one-kilo plastic bags, after drying and shredding it.

Every Saturday, she sells 30 bags at the agroecological market in the town of Afogados da Ingazeira, the municipal seat. At two reais (40 cents) a bag, she earns an extra income of 60 reais (12.50 dollars), on top of her sales of the various sweet cakes she bakes at home, at a cost reduced by the biogas, and of the seedlings she also produces.

The seedlings provided her with a new business opportunity. “The customers asked me if I didn’t also have fertilizer,” she said. The biodigester produces enough fertilizer to sell at the market and to fertilize the farm’s crops of beans, corn, fruit trees, flowers and different vegetables.

This diversity is common in family farming in Brazil’s semiarid Northeast, but even more so in the agroecological techniques that have expanded in this territory of one million square kilometers in the northeastern interior of the country, which has an arid biome highly vulnerable to climate change, subject to frequent droughts, and where there are areas in the process of desertification.

The Pajeú river basin is the micro-region chosen by Diaconia as a priority for its social and environmental actions.

On Lucineide Cordeiro's small farm, cotton, corn, sesame, sunflower, cassava and fruit trees are alternated in the fields, as recommended by agroecology, which is on the rise on family farms in Brazil's semiarid Northeast, which is threatened by longer and more severe droughts due to the climate crisis. CREDIT: Mario Osava / IPS

On Lucineide Cordeiro’s small farm, cotton, corn, sesame, sunflower, cassava and fruit trees are alternated in the fields, as recommended by agroecology, which is on the rise on family farms in Brazil’s semiarid Northeast, which is threatened by longer and more severe droughts due to the climate crisis. CREDIT: Mario Osava / IPS

Energy and food security

“We seek to promote energy, food and water autonomy to maintain more resilient agroecosystems, to coexist with climate change, strengthening community self-management with a special focus on the lives of women,” Ita Porto, Diaconia’s coordinator in the Pajeu ecoregion, told IPS.

“The production of biogas on a rural family scale fulfills the needs of energy for cooking, sanitary disposal and treatment of animal waste and reduction of deforestation, in addition to increasing food productivity, with organic fertilizer, while bolstering human health,” said the 48-year-old agronomist.

More than 713 units of the “sertanejo biodigester”, a model developed by Diaconia 15 years ago, have been installed in Brazil. In addition to the 163 in the sertão do Pajeú, there are 150 in the neighboring state of Rio Grande do Norte and another 400 distributed in six other Brazilian states, financed by the Caixa Econômica Federal, a government bank focused on social questions.

“Hopefully the government will make it a public policy, as it has already done with the rainwater harvesting tanks in the semarid Northeast,” said Porto.

More than 1.3 million rainwater harvesting tanks for drinking water have already been built, but some 350,000 are still needed to make them universal in rural areas, according to the Articulation of the Semi-Arid (Asa), a network of 3,000 social organizations that spearheaded the transformative program.

Maria Das Dores examines the biofertilizer that comes out of the biodigester, without the gases from the animal manure. She sells this by-product at the agroecological market in the town of Afogados da Ingazeira, the seat of the municipality where her four-hectare farm is located, which earns her an average extra income of 12.5 dollars a week. CREDIT: Mario Osava / IPS

The value of manure

“One cow is enough to produce the biogas consumed in our stove,” said Lucineide Cordeiro, on her one-hectare farm where she grows cotton, corn, sesame seeds and fruit, in an interconnected agroecological system, along with chickens, pigs and fish in a pond.

She also has two oxen and two calves, which she proudly showed to IPS during the visit to her farm.

“Pig manure produces biogas more quickly, but I don’t like the stench,” the 37-year-old farmer who is the director of Women’s Policies at the Afogados da Ingazeira Rural Workers Union told IPS.

The difference in the crops before and after fertilization by the biodigester by-product is remarkable, according to her and other farmers in the municipality.

She tends to her many crops on her own, although she is sometimes helped by friends, and has several pieces of equipment such as a brushcutter and a micro-tractor.

"It's the best invention," says Lucineide Cordeiro, as she shows IPS the seeder created by the Japanese for small-scale farming, which allows her to sow in half a day the land that used to take her two days to plant, on her one-hectare farm in Afogados da Ingazeira, in Brazil's semiarid Northeast. CREDIT: Mario Osava / IPS

“It’s the best invention,” says Lucineide Cordeiro, as she shows IPS the seeder created by the Japanese for small-scale farming, which allows her to sow in half a day the land that used to take her two days to plant, on her one-hectare farm in Afogados da Ingazeira, in Brazil’s semiarid Northeast. CREDIT: Mario Osava / IPS

“But the seeder is the best invention that changed my life, it was invented by the Japanese. Planting the seeds, which used to take me two days of work, I can now do in half a day,” Cordeiro said.

The seeder is a small machine pushed by the farmer, with a wheel filled with seeds that has 12 nozzles that can be opened or closed, according to the distance needed to sow each seed.

The emergence of appropriate equipment for family farming is recent, in a sector that has favored large farmers in Brazil.

Female protagonism clashes with male chauvinist violence

For the success of local family farming, the support of the Pajeú Agroecological Association (Asap), of which Cordeiro is a member and a “multiplier”, as the women farmers who are an example to others of good practices are called, is important.

In family farming the empowerment of women stands out, which in many cases was a response to sexist violence or oppression.

Blue flames emerge from the burners of Maria Das Dores' biogas stove at her home in Afogados da Ingazeira, in Brazil's semiarid Northeast region. A single ox or cow produces enough manure to generate more biogas than a family requires for its domestic needs. CREDIT: Mario Osava / IPS

Blue flames emerge from the burners of Maria Das Dores’ biogas stove at her home in Afogados da Ingazeira, in Brazil’s semiarid Northeast region. A single ox or cow produces enough manure to generate more biogas than a family requires for its domestic needs. CREDIT: Mario Osava / IPS

“The first violence I suffered was from my father who did not let me study. I only studied up to fourth grade of primary school, in the rural school. To continue, I would have had to go to the city, which my father did not allow. I got married to escape my father’s oppression,” said Cordeiro, who also separated from her first husband because he was violent.

After living in a big city with the father of her two daughters, she separated and returned to the countryside in 2019. “I was reborn” by becoming a farmer, she said, faced with the challenge of taking on that activity against the idea, even from her family, that a woman on her own could not possibly manage the demands of agricultural production.

Organic cotton, promoted and acquired in the region by Vert, a French-Brazilian company that produces footwear and clothing with organic inputs, has once again expanded in the Brazilian Northeast, after the crop was almost extinct due to the boll weevil plague in the 1990s.

In the case of Das Dores, a small, energetic, active woman, she has a good relationship with her husband, but she runs her own business initiatives. Thanks to what she earns she was able to buy a small pickup truck, but it is driven by her husband, who has a job but helps her on the farm in his free time.

“He drives because he refuses to teach me how, so I can’t go out alone with the vehicle and drive around everywhere,” she joked.

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Forus Civil Society Network Urges that Respect for Human Rights, Climate Justice and Accountability should be at the core of the New Global Financing Pact

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Indigenous activist protesting in Colombia. Credit: Sebastian Barros

By Marianne Buenaventura
PARIS, Jun 23 2023 (IPS)

As the Summit for a New Global Financing Pact unfolds in Paris on 22-23 June, Forus, a global network representing over 22,000 civil society organisations across Africa, Latin America, Asia, Europe and the Pacific, calls for the respect of human rights and for meaningful inclusion of civil society in shaping financial systems and structures.

The summit, co-hosted by India, could help find common ground on finance that drives progress at key events later in 2023 and in 2024 – the G20 summit in New Delhi, the COP28 climate talks in Dubai, and the Finance in Common summit with public development banks in Cartagena.

As part of the summit, Sarah Strack, Forus Director, is amplifying civil society’s voices at the high-level Finance in Common event in the presence of French President Emmanuel Macron and other leaders, to discuss and leverage the role of Public Development Banks in financing the SDGs, scaling up sustainable finance, and supporting inclusion. Forus has been engaging in the Finance in Common initiative since its inception in 2020 with the aim to ensure that a people-based approach to development is pursued.

“If we want to have a chance to tackle the most pressing challenges and the multiple crises of our time in a way that really puts first the interests and needs of people, then a shift of mindset and a new financial framework are absolutely necessary. It is essential that civil society plays a central role in shaping this new paradigm at every stage. Let us not forget the wealth of knowledge and leadership present at the local level. By actively engaging and collaborating with communities, we can genuinely measure our progress and honor the commitments we have made to those most in need,” says Sarah Strack.

Harsh Jaitli, CEO of the Voluntary Action Network India (VANI), is representing Forus as an official respondent in the Summit Roundtable “Power Our Planet: Act today. Save tomorrow”, co-hosted by Global Citizen and CISCO. The event seeks to rally for immediate action on economic, social, and climate justice, engaging both public and private sectors to catalyze renewable energy investment in climate-vulnerable countries to reduce energy poverty and accelerate the low-carbon transition.

Harsh Jaitli of VANI states that the New Global Financial Pact will require improved partnerships and the building of trust.

“Double standards have negatively impacted our collective capacity to deliver on effective development and climate related programmes. In some countries, multinational corporations respect human rights, fiscal and climate regulations, but in other countries decisions are made to violate them. Not only does this send the wrong message that some countries and populations are more important than others, but also jeopardizes our collective efforts to affect change. Multinational corporations should commit to respecting human rights, fiscal and climate regulations in all countries and in a consistent manner. When no strong regulations exist, this is the opportunity for multinationals to be proactive and to apply strong rules, which are coherent with their policies,”says Harsh Jaitli.

Julien Comlan Agbessi, Coordinator of the Regional Coalition of West Africa (REPAOC) emphasizes the importance of multi-stakeholder cooperation. Agbessi explains that cooperation between the private sector and the civil society organisations is possible, since the private sector could leverage hugely on the experience and outreach of civil society. “Many poverty alleviation programs and projects with significant funding implemented over the past decades have failed to deliver for communities. Transformative investments in low-income countries and climate impacted countries require putting the needs of people first,” says Julien Comlan Agbessi.

Lina Paola Lara Negrette, Coordinator of the Confederación Colombiana de ONG (Ccong), states that the New Global Financial Pact must incorporate stronger and more meaningful engagement with civil society.

“Civil society has an important role to play in ensuring the accountability and transparency of both government and private sector actors. Civil society can work closely with governments and the private sector to ensure the delivery of social and environmental needs in all investments, which includes respect of human rights”.

Olivier Bruyeron, President of the French platform of CSOs Coordination SUD, equally emphasizes the importance of partnerships with the public and private sector, “CSOs hold valuable knowledge and expertise on international solidarity needed to construct sustainable global solutions and to link them with local development” adds Olivier Bruyeron.

Marianne Buenaventura is project coordinator at Forus.

IPS UN Bureau

 


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Myanmar: Military Junta Gets a Free Pass

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Cover photo by Reuters/Stringer via Gallo Images

By Andrew Firmin
LONDON, Jun 23 2023 (IPS)

The violence keeps coming in Myanmar, under military rule since February 2021. The junta stands accused of war crimes and crimes against humanity, with evidence of systematic use of killings, rape, torture and other gross human rights violations in its attempt to suppress forces demanding a return to democracy.

Even humanitarian aid is restricted. Recently the junta refused to allow in aid organisations trying to provide food, water and medicines to people left in desperate need by a devastating cyclone. It’s far from the first time it’s blocked aid.

Crises like this demand an international response. But largely standing on the sidelines while this happens is the regional intergovernmental body, the Association of Southeast Asian Nations (ASEAN). Its recent summit, held in Indonesia in May, failed to produce any progress.

ASEAN’s inaction

ASEAN’s response to the coup was to issue a text, the Five-Point Consensus (5PC), in April 2021. This called for the immediate cessation of violence and constructive dialogue between all parties. ASEAN agreed to provide humanitarian help, appoint a special envoy and visit Myanmar to meet with all parties.

Civil society criticised this agreement because it recognised the role of the junta and failed to make any mention of the need to restore democracy. And the unmitigated violence and human rights violations are the clearest possible sign that the 5PC isn’t working – but ASEAN sticks to it. At its May summit, ASEAN states reiterated their support for the plan.

A major challenge is that most ASEAN states have no interest in democracy. All 10 have heavily restricted civic space. As well as Myanmar, civic space is closed in Cambodia, Laos and Vietnam.

It wouldn’t suit such states to have a thriving democracy on their doorstep, which could only bring greater domestic and international pressure to follow suit. States that repress human rights at home typically carry the same approach into international organisations, working to limit their ability to uphold human rights commitments and scrutinise violations.

Continuing emphasis on the 5PC hasn’t masked divisions among ASEAN states. Some appear to think they can engage with the junta and at least persuade it to moderate its violence – although reality makes this increasingly untenable. But others, particularly Cambodia – a one-party state led by the same prime minister since 1998 – seem intent on legitimising the junta.

Variable pressure has come from ASEAN’s chair, which rotates annually and appoints the special envoy. Under the last two, Brunei Darussalam – a sultanate that last held an election in 1965 – and Cambodia, little happened. Brunei never visited the country after being refused permission to meet with democratic leaders, while Cambodia’s prime minister, Hun Sen, visited Myanmar last year. The first post-coup visit to Myanmar by a head of government, this could only be construed as conferring legitimacy.

Indonesia, the current chair, hasn’t appointed a special envoy, instead setting up an office headed by the foreign minister. So far it appears to be taking a soft approach of quiet diplomacy rather than public action.

Thailand, currently led by a pro-military government, is also evidently happy to engage with the junta. While junta representatives remain banned from ASEAN summits, Thailand has broken ranks and invited ASEAN foreign ministers, including from Myanmar, to hold talks about reintegrating the junta’s leaders. A government that itself came to power through a coup but should now step aside after an election where it was thoroughly defeated looks to be attempting to bolster the legitimacy of military rule.

ASEAN states seem unable to move beyond the 5PC even as they undermine it. But the fact that they’re formally sticking with it enables the wider international community to stand back, on the basis of respecting regional leadership and the 5PC.

The UN Security Council finally adopted a resolution on Myanmar in December 2022. This called for an immediate end to the violence, the release of all political prisoners and unhindered humanitarian access. But its language didn’t go far enough in condemning systematic human rights violations and continued to emphasise the 5PC. It failed to impose sanctions such as an arms embargo or to refer Myanmar to the International Criminal Court (ICC).

Civil society in Myanmar and the region is urging ASEAN to go further. Many have joined together to develop a five-point agenda that goes beyond the 5PC. It calls for a strategy to end military violence through sanctions, an arms embargo and a referral of Myanmar to the ICC. It demands ASEAN engages beyond the junta, and particularly with democratic forces including the National Unity Government – the democratic government in exile. It urges a strengthening of the special envoy role and a pivoting of humanitarian aid to local responders rather than the junta. ASEAN needs to take this on board.

A fork in the road

ASEAN’s current plan is a recipe for continuing military violence, increasingly legitimised by its neighbours’ acceptance. Ceremonial elections could offer further fuel for this.

The junta once promised to hold elections by August, but in February, on the coup’s second anniversary, it extended the state of emergency for another six months. If and when those elections finally happen, there’s no hope of them being free or fair. In March, the junta dissolved some 40 political parties, including the ousted ruling party, the National League for Democracy.

The only purpose of any eventual fake election will be to give the junta a legitimising veneer to present as a sign of progress – and some ASEAN states may be prepared to buy this. This shouldn’t be allowed. ASEAN needs to listen to the voices of civil society calling for it to get its act together – and stick together – in holding the junta to account. If it doesn’t, it will keep failing not only Myanmar’s people, but all in the region who reasonably expect that fundamental human rights should be respected and those who kill, rape and torture should face justice.

Andrew Firmin is CIVICUS Editor-in-Chief, co-director and writer for CIVICUS Lens and co-author of the State of Civil Society Report.

 


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Global Community Celebrates Medical Innovations and Milestones Since Defining Leprosy Discovery 150 Years Ago

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Yohei Sasakawa, WHO’s Goodwill Ambassador for Leprosy Elimination, speaks at the two-day Bergen International Conference on Hansen’s Disease. The conference coincided with the 150th anniversary of the discovery of Mycobacterium leprae by Norwegian doctor Gerhard Armauer Hansen. Credit: Thor Brødreskift/Sasakawa Leprosy (Hansen’s Disease) Initiative

Yohei Sasakawa, WHO’s Goodwill Ambassador for Leprosy Elimination, speaks at the two-day Bergen International Conference on Hansen’s Disease. The conference coincided with the 150th anniversary of the discovery of Mycobacterium leprae by Norwegian doctor Gerhard Armauer Hansen. Credit: Thor Brødreskift/Sasakawa Leprosy (Hansen’s Disease) Initiative

By Joyce Chimbi
NAIROBI, Jun 22 2023 (IPS)

The 1873 discovery of Mycobacterium leprae, the causative agent of leprosy by Norwegian doctor Gerhard Armauer Hansen, remains one of the greatest paradigm shifts in medical history, a true revolution.

“Before the great discovery, even in the days when communication and transportation technologies were not as developed as today, leprosy was detested by the entire world. Leprosy was believed to be a divine punishment or a hereditary disease; once affected, patients were segregated to remote areas and islands for life,” says Yohei Sasakawa, WHO’s Goodwill Ambassador for Leprosy Elimination.

Sasakawa, who also serves as chairperson of The Nippon Foundation, spoke during a two-day conference in Bergen, Norway, to commemorate the 1873 discovery. In attendance were over 200 people, including medical, human rights, and historical preservation experts, researchers, NGOs, and organizations of persons affected by the disease.

The Bergen International Conference on Hansen’s Disease, held on June 21 and 22, 2023, was organized by the Sasakawa Leprosy (Hansen’s Disease) Initiative and the University of Bergen. It focused on medical efforts against leprosy, human rights, and dignity issues and preserving the history of leprosy for the lessons it can teach future generations. All three are pillars of the Sasakawa Leprosy (Hansen’s Disease) Initiative’s activities for a world free of leprosy and the discrimination it causes, in line with the UN’s Resolution on Elimination of discrimination against persons affected by leprosy and their family members.

In his speech to delegates, Sasakawa acknowledged the extraordinary advances made by medical professionals since Dr Hansen’s discovery that leprosy was neither a curse nor a punishment from God but a chronic disease caused by a bacillus.

With the 1873 discovery, leprosy went from being a mythological divine disease shrouded in mystery to something one could observe and explain—although it would take more than half a century before a cure was found.

Delegates at the Bergen International Conference on Hansen’s Disease held on June 21 and 22, 2023. The conference was organized by Sasakawa Leprosy (Hansen’s Disease) Initiative and the University of Bergen. Credit: Thor Brødreskift/Sasakawa Leprosy (Hansen’s Disease) Initiative

Delegates at the Bergen International Conference on Hansen’s Disease held on June 21 and 22, 2023. The conference was organized by the Sasakawa Leprosy (Hansen’s Disease) Initiative and the University of Bergen. Credit: Thor Brødreskift/Sasakawa Leprosy (Hansen’s Disease) Initiative

Margareth Hagen, Rector, University of Bergen, said there was a clear shift in the scientific discourse about leprosy before and after the discovery.

Sasakawa said the journey towards a cure started with a single anti-leprosy drug to more effective drug regimens and, ultimately, a recommendation from WHO’s medical team that leprosy patients receive drug regimens consisting of multiple drugs.

“A single anti-leprosy drug tended to increase drug resistance. Since the development of multi-drug therapy, with early detection and treatment, leprosy has become totally curable. About 60 million patients have been cured over the last 40 years,” he said.

Abbi Patrix, the great-grandson of Dr Hansen, now responsible for his great grandfather’s history, spoke about the man behind the science in a session titled, ‘My grandfather, my mother, the documents and me.’

Patrix, a European performance storyteller, talked about the day his mother, the only direct descendant of Dr Hansen at the time, learned that leprosy was named Hansen’s disease after her grandfather.

She was moved and wondered why? His mother was informed that Dr Hansen’s discovery had put a name to a disease that had confounded scientists and society alike and that labeling it ‘Hansen’s disease’ meant freedom for those afflicted because a cure could now be found.

The conference venue was, therefore, a recognition of his renowned great-grandfather because he was born in Bergen, and this was the site for his landmark 1873 discovery at only 32 years of age.

WHO Director-General Dr Tedros Adhanom Ghebreyesus told the audience: “WHO was born halfway between 1873 and today, 75 years ago. Much progress has been made since the two major milestones in the fight against leprosy. But much remains to be done toward our shared goals of zero disease, zero disability, and zero discrimination. Cases of leprosy have decreased significantly in recent decades, but more effort is needed to recover from the health system disruptions of the COVID-19 pandemic and move further ahead.”

Ghebreyesus said the WHO was committed to supporting countries in their bid to eliminate leprosy in line with the roadmap for neglected tropical disease for 2021 to 2030.

“So far, 49 countries have eliminated at least one neglected tropical disease, including Human African trypanosomiasis, rabies, and trachoma. With your support and those of our global partners, we can achieve that goal for leprosy too.”

Other dignitaries who spoke at the conference include United Nations High Commissioner for Human Rights Volker Türk, who said the conference celebrated medical innovations over the last 150 years.

“But when leprosy was eliminated as a global public health problem in 2000, it did not mean that the disease disappeared. Over 250,000 people suffer from leprosy every year, 15,000 of them are children. The actual figures are likely far higher,” he emphasized.

“Around three to four million people who have already been cured still bear varying degrees of impairment. The burden of leprosy is heaviest in countries with the greatest inequality, poverty, and marginalization.”

Türk further said that to better the lives of people affected by leprosy, “We need to address the physical symptoms, but we also need social and behavioral measures to address stigma and discrimination. We need comprehensive strategies with access to quality care, education, and social protection,” and told participants that “together we can make a real difference in ending leprosy, which causes immense preventable and unjustifiable suffering for thousands of people.”

Against this backdrop, Sasakawa stressed that further action is needed to combat stigma and discrimination, pointing out that as many as 130 discriminatory laws against leprosy are still in place in more than 20 countries.

“When respect for human rights is a must, it is unacceptable to leave such a large-scale and serious human rights violation unaddressed,” he said.

As the curtain fell on the Bergen conference of a remarkable journey to end leprosy over the last 150 years, Dr Takahiro Nanri, executive director of Sasakawa Health Foundation, noted that this was the third international conference that the foundation has helped to organize since launching its “Don’t Forget Leprosy” campaign in 2021 to help to ensure that the disease and those affected by it are not overlooked amid the coronavirus pandemic.

“Our purpose in organizing these conferences is to make the world aware that there are still many people who have Hansen’s disease and its consequences; to build momentum for collaboration toward the realization of a leprosy-free world; and to provide a setting for both formal and informal exchanges that can be a catalyst for innovative solutions that we as a foundation are ready to support,” he said.

IPS UN Bureau Report

 


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