| Posted: May 01 2005,21:24 |
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PROGRESS: Has your organization seen
progress toward a culture of peace and nonviolence in your domain of
action and in your constituency during the first half of the Decade? |
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OBSTACLES: What are the most important obstacles that have prevented progress?
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ACTIONS: What actions have been
undertaken by your organization to promote a culture of peace and
nonviolence during the first half of the Decade?
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SIGNIS Asia Charter: PROMOTING* A CULTURE OF PEACE
THROUGH COMMUNICATIVE ACTION
*Promoting includes strengthening and fostering.
This
Charter was drawn up at the 2nd Signis Asia Assembly held at Kuala
Lumpur, Malaysia, from 5-9 October 2004. This document will be used as
a guideline by every Signis Asia member while working towards the
fostering of a Culture of Peace in the Asian region.
1. Our Vision: Peace as a Way of Life
We,
the members of Signis Asia, envision that the world that we live in
today will be a different and better place in the future, and one that
is marked by cooperation and mutual respect. We believe that the main
battle for peace is within each human being, and not in the pursuit of
weapons and violence.
We shall individually and
collectively work towards fostering a Culture of Peace in Asia. We
shall be a vibrant organisation where all kinds of media forms are
employed to foster a Culture of Peace in our communities.
2. Preamble
We, the Signis Asia Culture of Peace Assembly (SCOPA), as citizens of Asia and global society,
2.1
United in our awareness that we need an environment of peace and
security for us, for future generations, and for all life, we urgently
need to foster a Culture of Peace;
2.2 Acknowledging that
environmental degradation, injustice, poverty, racism, gender bias,
corruption, ignorance, prejudice, crime, human trafficking, drug
trafficking, arms trade, armed conflicts, liberalization, privatization
and globalization (LPG), structural inequalities, chauvinistic
nationalism, hate propaganda, religious fundamentalism, and misuse of
media, are causing widespread human suffering;
2.3 Understanding
that the sole pursuit of material development without spiritual and
value-based goals have contributed to a widespread culture of violence
throughout Asia and the world;
2.4 Recognising that there is a
search and yearning for peace among human beings, thanks to those who
worked, suffered and given up their lives for peace, and that no
genuine "unity and advancement of people," peace and security,
authentic dialogue or real democracy can be achieved:
2.4.1 without equality between ethnic groups, religious communities, men and women, and between generations,
2.4.2
without respect for the rights of indigenous people and their
contribution to the common heritage, the right of all cultural,
linguistic, ethnic, and religious minorities, rights of
differently-abled people, oppressed peoples, rights of women, rights of
children, rights of labour migrants, and the elderly,
2.4.3 without the resolution of the conflict between society and nature,
2.4.4
without a proper resolution of power relations between the individual
and community, between civil society organizations and the state, and
2.4.5
without addressing the dangers of top-down globalisation and protecting
"enlightened national sovereignty" and regional autonomy,
2.5
Convinced that cooperation rather than competition, democratic dialogue
rather than aggressive monologue, conscious self-reflection rather than
blind imitation, relationships based on values rather than profit, are
important pre-requisites for guaranteeing and realizing such human and
social rights as right to life, nutritious food and potable water,
comfortable eco-friendly shelter, health, education, fair and
non-exploitative labour relations, free speech, clean air, sustainable
and appropriate production technologies, and an unspoilt natural
environment; and affirming our responsibility to one another, to the
Asian community, to the greater global society, to the future
generations, and to all life, we
2.5.1 Assert the fundamental importance of communication in bringing about a Culture of Peace,
2.5.2
Declare the importance of a people-centred media and communication to
influence people’s attitudes, values and patterns of social behaviour,
2.5.3 Resolve to promote a comprehensive concept of sustainability through communication, and
2.5.4
Commit ourselves as social communicators from around Asia to realize in
(i) our public and private lives, and (ii) through global partnerships
with (ii-a) other national and international organizations and (ii-b)
with world and regional people’s forums, the general principles and
mission of people-and-values-centred communication that promotes
genuine "unity and advancement of people" for the realization of a
Culture of Peace.
3. Understanding the Culture of Violence
3.1 Characteristics and Forms of the Culture of Violence in Asia
In Asia, as in many parts of the world, we are confronted with, and
also experience the culture of violence expressed in different forms:
such as ethnic violence, religious violence, domestic violence,
structural violence, labour exploitation, human exploitation, retail
violence, such as person-to-person conflicts, and state violence,
inter-state or regional conflict, symbolic violence, such as linguistic
and cultural suppression, ecological violence, and self-inflicted
violence, such as suicide. While many of these forms of violence are
visible and inhuman, e.g. inter-religious conflict, increasingly,
violence has become hidden, invisible and long-term, e.g. pesticide
poisoning, which is not immediate and takes time to manifest itself.
3.2 Identification of Key Realities and Trends Contributing to a Culture of Violence in Asia
The culture of violence has developed over a period of time and
reflects the following realities and trends: crass materialism, the
profit motive and neo-liberal capitalism, unrestrained ecological
interventions, chauvinistic nationalism, patriarchy, aggressive
prejudice, stereotyping, parochialism, religious and ethnic fanaticism,
and political and cultural hegemony.
3.3 Understanding the Culture of Violence at the Global, Asian, National & Local Levels
The culture of violence has come about through organised,
institutionalised activities. These institutions operate at global,
Asian, national and local levels, overtly and covertly. These
institutions are, and also operate, in the secular, cultural and
religious spheres with short-term and/or long-term devastating effects
on individuals, families, communities and nations. These institutions
have grown either within an external global sphere, or within a local
national sphere.
3.4 Understanding the Role of Communication and Media in Promoting a Culture of Violence
While accepting the usefulness of the media as "gifts of God," some of
the mainstream media, tend to focus on spectacular, dramatic, and
sensational news items for public consumption. Many of these are based
on, or a result of, conflicts and violence, usually presented without
careful ‘backgrounding’ or follow-up, leading to desensitisation and
lack of concern for conflict and violence. Our response to the
portrayal of violence in the mainstream media has not been adequate.
Further, the mainstream media also promote lifestyles that are based on
an exploitative social and economic system, and that have a negative
impact on the environment and on future generations. They promote
unsustainable consumption. Genuine "unity and advancement of people" or
a value-based philosophy, do not guide or animate the mainstream media.
4. Our Challenge
The
culture of violence in Asia affects the lives of individuals, families,
communities and nations. This culture poses a massive communication
challenge to all social communicators, especially Catholic
communicators, in Asia, needing intervention in the social, political,
economic and cultural/religious spheres. Only in meeting this challenge
can the culture of violence be confronted, and a Culture of Peace be
promoted. This is the basis for achieving genuine "unity and
advancement of people" among the peoples and nations of Asia and global
society. This should be done in an organised way, which includes local
efforts, national and regional partnerships, innovative
institution-building and the formation of communities.
5. The Way Forward: Our Communication Mission
5.1 Principles: Basis of and for Communication to Promote a Culture of Peace
The
SCOPA proposes that the challenge to promote a Culture of Peace to
achieve genuine "unity and advancement of people" must be based on
sound principles that guide communication.
5.1.1 Strength of Ecumenical Witness
No
one denomination or agency has the resources to effectively address the
problem of the culture of violence or promote a Culture of Peace. The
combined strength of the Christian community represents a significant
potential to influence public policy towards a Culture of Peace.
Christians and Christian communities, being part of the body of Christ,
have an urgent and historical role to contribute to the development of
a new value system. This system is critical to confront a culture of
violence, which is sustained by prejudice, power and money. In this
effort, we need to support communities and organizations which strive
to articulate and live out values of love, peace, solidarity and
celebration of life. Christians have to live a life of peaceful
co-existence in a context where communities of other faiths live.
5.1.2 Strength of Inter-Faith Solidarity
Asia is home to a multitude of faiths that cover indigenous,
traditional and prophetic religions. Besides many organised religions,
which include Buddhism, Christianity, Islam, Daoism, Hinduism, Jainism,
Shintoism and Sikhism, there are also very local religious expressions.
This rich background, while being one of the major causes contributing
to a culture of violence, is also the basis for peace in many parts of
Asia. Inter-faith solidarity is an unrealised strength for Asia to be a
region of peace. Asia needs to foster a Culture of Peace by building
institutions that help promote understanding among the different
religions in the Asian family. Asians of various faiths must experience
the wholeness of God’s creation through inter-faith solidarity by
living as dialoguing, peaceful communities.
5.1.3 Genuine Respect for Life and Earth Resources
Endeavours
in the areas of production, consumption, and reproduction should be
sustainable so that the quality of life of the present and future
generations is not compromised and the Earth’s capacity to regenerate
to sustain these generations is not jeopardised. Both bio-diversity and
cultural diversity needs to be defended and protected. The genuine
respect for all life in all its diversity also requires us to shed our
aggressive anthropo-centrism. We need to also check our aggressive,
short-sighted nationalism that privileges artificial political
boundaries and pay more attention to bio-region/eco-regions.
5.1.4 Understanding, Compassion and Love for People
All persons, regardless of their social standing, gender, colour and
affiliation, need to be treated with respect for their innate human
dignity. It is important that we recognise that everyone and every
community is unique and different, and therefore, should be treated
with understanding and compassion rather than with prejudice and
intolerance. A culture of non-violence and peaceful negotiation needs
to be urgently organised and promoted.
5.1.5 Participation, Peace and Sustainability to be the Key Platforms for Democracies
A
pervasive and deep democratic culture needs to be achieved in Asia
consistent with existing traditions and in harmony with a global
understanding of it. There is a need to harmonise individual and
community rights, political and cultural rights, over our present and
future social existence. Institutions of democracy must achieve
sustainable governance, participatory decision-making and recourse to
justice at all levels. It should also reflect transparency and
accountability. Without discrimination, the rights of all to a natural
and social environment supportive of human dignity, physical health,
and spiritual well-being needs to be actively sustained. Adequate
attention needs to be given to indigenous peoples, social/cultural
minorities, and differently-abled persons .
5.1.6 Eradicating Poverty and Confronting Affluence as a Social, Ethical and Environmental Necessity
Both
poverty and affluence pose social, ethical and environmental problems.
They are problems borne out of an inequitable and unsustainable social
order. Thus, we need to ensure that economic and political activities
and institutions promote integral human and social development in a
just and sustainable manner at all levels. This would essentially
remove the basis for conflict based on class lines, which very often,
takes different forms in Asia.
5.1.7 Affirm Gender Equality
Many
cultures in Asia privilege the male and sustain patriarchy. In modern
society, this is expressed in the public sphere and public policies,
which often marginalises and victimises women. Gender equality is a
must to promote peace, both at an individual and structural level.
Enlightened gender equality is a basis for domestic peace. It is a
prerequisite for sustainable development and ensures universal access
to education, health care, economic opportunity and participation in
private and public decision-making.
5.1.8 Education for Sustainability
Some
aspects of the education system in Asia are focussed on the immediate
needs of the economy and do not contribute to creating an ‘educated’
community that grows in wisdom. The end result is that this creates (1)
producer and consumer communities whose behaviour suggests an immense
violence on nature, and (2) promotes narrow-mindedness which has
affected inter-community co-existence. Thus, there is an urgent need to
address and integrate into formal and informal educational processes
the knowledge, values and skills needed for a sustainable way of life
that promote genuine "unity and advancement of people".
5.1.9 Integrity of the Family
Increasing problems between husband and wife, between adults and
children, neglect of youth and older persons have all threatened family
life. The Family is the basic unit of the community and the nation.
Thus, domestic peace and tranquillity are critical for the survival and
continuity of society.
5.1.10 Promote People-to-People Bottom-Up Globalisation
The dominant form of globalisation is hegemonic and top-down. It serves
the corporate needs within the context of neo-liberal capitalism. The
prime motive of this form of capitalism is profit. While there are
attempts to humanise this form of capitalism through the efforts of
corporate social responsibility, codes of conduct, and multiple
bottom-lines (apart from profit, social and ecological benefits), there
is a need to develop the forces and institutions for a bottom-up
globalisation that recognises and sustains localities, differentiated
cultures, and national sovereignty.
5.2 Forms of Communication to Promote a Culture of Peace
There
is a need to develop an active theology of communication. We need to
move away from prescriptive theology to a participative theology. This
reflects an active engagement between people and their Creator. In the
social field, such a theology recognises communication as a two-way
dialogical process.
With the purpose of promoting authentic
and dynamic unity, genuine advancement of peoples and sustainability of
societies, we urge that the following forms of communication be used to
foster a Culture of Peace.
5.2.1 Exposé Communication
The culture of violence manifests itself in many ways. In some cases,
what is visible hides a more pernicious reality. Latent causes are,
therefore, not available for public scrutiny and attention. In some
other cases, acts/events of conflict or violence are far away from
social attention. (Asia has regions and spaces that have not been
explored, and therefore, are not available for public attention.) Such
acts/events need to be drawn and presented for public attention and
intervention. Both the situations above require investigative and
exposé communication, which involves the important aspect of
‘backgrounding’ the issues.
5.2.2 Transparency in communication
Genuine communication requires exchanges where the intentions and
purposes of those engaged in communication, whether individual or mass,
are clear and honest. While this principle may not be applied in
life-threatening situations, it is a general principle that promotes
trust between communicators, and therefore, promotes a Culture of Peace
5.2.3 Reconciliatory Communication
Inter-communal, inter-religious and inter-state conflicts are a reality
in contemporary Asia. This reality involves people living as neighbours
and having to interact with each other on a day-to-day basis. Many of
the conflicts are civil and they are between ‘brothers and sisters’
within a locality or region. They are also between neighbours, and not
an invading army. This general situation in Asia needs to be addressed
through reconciliation. Reconciliatory communication is an urgent need
to heal communal wounds and scars.
5.2.4 Participatory Communication
In the political arena in contemporary Asia, full and involved
political participation of people in public life is still an unrealised
reality. The expression of democracy cannot be fully achieved without
people’s participation in decision-making that has implications for
them and their communities. Participatory communication requires
a free and open media. It is an urgent need for the evolution of
a democratic Asia and will contribute to overcoming conflicts between
individual/communities and the state. It will also contribute to the
development of an active civil society.
5.2.5 Dialogical Communication
Asia is multi-ethnic, multi-religious, and multi-lingual; it is a rich
multi-cultural haven. This cultural diversity offers a great future for
Asia. There is a need to appreciate and to accept the differences
in culture and religion without attempting to create a hegemonic
standard. A sound but difficult way of resolving differences is through
dialogue. Dialoguing requires that people and communities meet as
equals, and negotiate their differences for the common good. This is
also the message of the New Way of Being Church in Asia, which proposes
the dialoguing Church.
5.3 Aims of Communication to Promote a Culture of Peace
There
is a need to seize communication opportunities for promoting a Culture
of Peace. The existing social order that promotes a culture of violence
and the highly-developed and complex media environment and the
technology and institutions that support it offer great challenges and
opportunities for the promotion of the Culture of Peace, such as the
following:
5.3.1 Exposing the culture of violence as content of communication and sensitising people to the culture of violence,
5.3.2
Organising communication campaigns to confront the culture of violence
and to promote a Culture of Peace and urging people’s active attention
and intervention to confront a culture of violence and to promote a
Culture of Peace, and
5.3.3 Promoting transparent, reconciliatory, participative and dialogical communication processes and institutions in Asia.
5.3.4
Promoting peace education as a specific process of creating a
conscientisation and self-formation of persons from formative years to
adulthood.
These aims will be realised through the various forms
of communication (Section 5.2) guided by the communication principles
(Section 5.1) stated above and they will contribute to the promotion of
a Culture of Peace so that there will be genuine "unity and advancement
of people."
5.4 Fields of Intervention to Promote a Culture of Peace
The problems and conflicts in the following areas offer us challenges and opportunities for communicative action.
5.4.1 Economic
? Poverty
? Food and water insecurity
5.4.2 Political
? Democracy and rights issues
? Hegemonic globalisation
5.4.3 Socio-cultural
? Gender issues
? Media issues
5.4.4 Psychological
? Suicide
? Drug addiction
5.4.5 Ecological
? Environmental issues
? Unsustainable urbanisation
? Unsustainable consumption
6. Institutions to Promote a Culture of Peace
Ad
hoc and piecemeal actions to promote a Culture of Peace will not
sustain the effort. The SCOPA therefore proposes that the exercise to
promote a Culture of Peace take place through innovative
institution-building. The SCOPA proposes the following:
6.1 Signis Asia Secretariat for Promoting a Culture of Peace
6.2 Global, regional, sub-regional and national networks based on established Signis structures.
6.3
Institution-building to promote communication - people’s participation
through communication strategies promoting peace: achieved through BECs
(within Catholic communities), basic ecumenical communities
(inter-denominational) & basic human communities (inter-religious).
6.4
Signis Asia to work closely with all other international and regional
organisations and networks to achieve a Culture of Peace.
6.5
‘Seed money’ be provided for this institution-building effort by
Signis. Subsequent financial needs will be met by independent fund
raising for specific projects.
6.6 Work closely with the Justice and Peace Commission of the Bishops’ Conferences.
Plan for Immediate Action
7. Concrete Initiatives for Immediate Adoption by Signis Asia Members
7.1
The three sub-regional groups (East Asia, South-East Asia and South
Asia) will concretise the promotion of a Culture of Peace. Each
sub-region, as a whole, will pursue one initiative, and independently,
each country in the sub-region will pay special attention to one
initiative.
7.2 A secretariat for promoting a Culture of Peace
will be set-up with at least one staff, with seed money from Signis for
a two-year period. The secretariat will coordinate and sustain peace
efforts among Signis Asia members, and build partnerships with other
organisations, world and regional people’s forums.
7.3 Immediate communicative action programmes need to be developed in the following areas:
7.3.1 Emerging role of China from the economic, social, military and environmental aspects (for the East Asia Sub-Region);
7.3.2 Poverty (for the South-East Asia Sub-Region);
7.3.3 Communal harmony (for the South Asia Sub-Region).
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ADVICE: What advice would you like to
give to the Secretary-General and the General Assembly to promote a
culture of peace and nonviolence during the second half of the Decade? |
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PARTNERSHIPS: What partnerships and
networks does your organization participate in, thus strengthening the
global movement for a culture of peace? |
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PLANS: What new engagements are
planned by your organization to promote a culture of peace and
nonviolence in the second half of the Decade (2005-2010)? |
Efforts
by Signis Asia to promote a culture of peace will take a more
"concrete" shape in 2006. This is because the Peace Secretariat will be
set up in Kuala Lumpur with the new Signis Asia Board as of November
2005.
Subsequently, some of the proposals outlined in the Signis
Asia Peace Charter would be implemented according to the needs of the
sub-regions (East Asia, Southeast Asia and South Asia) and member
countries.
However, member countries are continuing their own efforts to realise the goals of peace.
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Postal address of organization
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Signis Malaysia
c/o Cahayasuara Communications Centre
5 Jalan Robertson
50150 Kuala Lumpur
MALAYSIA
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E-mail address of organization
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ccckl@po.jaring.my
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Website address of organization
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www.archway.org.my/cahayasuara
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Highest priority action domain of a culture of peace
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Second priority action domain of a culture of peace
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Highest priority country of action (or international)
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Second priority country of action (or international)
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