Jesuit Mission in the Context of Globalisation and Marginalisation1
Dr. Prakash Louis S.J.
The phenomenon of globalisation, understood as the dynamic that expands interconnectedness in the world is quite old. A common but limited understanding of globalisation interprets the phenomenon in purely economic terms and links it to the development of neo-liberal capitalism helped by technological and informational changes, including aspects like liberalisation of international trade, expansion of foreign direct investment, cross-border production systems, privatisation of the public sector, liberalisation of labour laws, and other government regulatory systems. Liberalisation and privatisation are seen to be outcomes of globalisation.
At the outset it needs to be stated that there is no one conclusive and comprehensive description of the phenomenon. The process is also extremely complex in itself, resulting in varied and often contradictory explanations. It is also becoming clear that globalization has impacted everyone and every aspect of human – social, economic, political, cultural, religious - life in a considerable manner. Like in many other issues that impact human lives, globalisation also has its votaries and opponents. There are some who do not tired of speaking about the contributions made by the process of globalisation. But there is another camp which is called ‘anti-globalisation’ stream since they oppose globalisation.
Like globalisation, marginalisation is also another reality which has drawn the attention of academics, activists, policy makers and civil society in general. Exclusion, deprivation and discrimination have been part of human society. While these have been historical processes, an added element is marginalisation of those at the margins is emerging as a fundamental reality. Marginalisation is understood as that process which denies the opportunities and outcomes to those people who are at the margins. In extension it can be stated that it is a process of enhancing the opportunities and outcomes of those who are in the centre. In different societies and countries, various social groups are subjected to multiple marginalisation.
This is also a fact that globalisation did not bring in marginalisation or poverty. But globalisation has accelerated the process of poverty and marginalisation. What is emerging today is that globalisation seems to usher in opportunities as well as impose limitations. Also, globalisation process and outcome seems to further marginalise and discriminate those who were already marginalised by the state and society.
The Society of Jesus right from its inception has been trying to grapple with the phenomenon of globalization and marginalization. But for the first time in GC 34 the Jesuits as a collectivity made the following references to globalisation: globalisation of world economy, homogenous modernisation of cultures, growing inequality between and within nations. The GC 34 also made reference to marginalisation in the following terms: marginalisation of Africa, relegation of indigenous peoples, severe social discrimination of the dalits, the phenomenon of exclusion, the existence of refugees and displaced persons etc. In this background, GC 34 invited the Jesuits, their coworkers and collaborators to build up a world order of genuine solidarity.
Jesuit Mission Today
Progressively, the Jesuits are becoming aware of the fact that they too have been affected by the process of globalisation. It is also being recognised that the Jesuits belong to that group of people who are benefiting from the opportunities brought by globalisation. But both at the individual and collective levels there is a realisation that it has also added to already existing tensions and has created new forms of tensions. Some of these are: a) individualism versus common identity and mission; b) consumerism versus voluntary poverty; c) self-fulfilment and comfort seeking versus commitment; d) openness and universality versus regionalism and parochialism; e) pioneering versus following beaten path; f) community life and team work versus individual gratification etc. It is at this juncture in preparation to the forthcoming 35th General Congregation of the Society of Jesus that the Jesuits of South Asia are called upon to examine their identity and mission in the light of globalisation and marginalisation.
One of the dominant traits of the Society of Jesus is being at the frontier that is, making meaningful, critical and committed response to every situation and in a special way to emerging realities. But if one pays attention to South Asian Assistancy, one is stuck by the harsh reality that we the Jesuits are more and more being confined to beaten path. Migration, human trafficking, refugee issue, cross border tensions as well as peace processes are taking place and the Jesuits presence is negligible. Initiating processes and building up institutions that address policy matters at the SAARC (South Asian Association for Regional Cooperation) level is an initiative which is demanding the attention of the Jesuits. Any attempt to overlook this reality would go against the mandate of option for the poor.
The Jesuits of South Asia have contributed much in the field of informal, formal, higher education. Today they are called upon to examine this intervention more closely and critically. It is dawning on the Jesuits and their collaborators cum coworkers that ‘running a school/college/institution’ is only a limited option. Today they are called upon to engage in converting the present institutions and building new institutions which could function as ‘educational institutions’ which is engaged in neighbourhood education, networking with other educational institutions, engaged in policy decisions, lobbying and advocacy with the government etc.
The JESA evaluation report had lighted the fact that motivated by the ‘Option for the poor’ mandate of GC 32, Jesuits in South Asia had substantially committed to the cause of the poor and the marginalized. This commitment also introduced change in the lives of individuals, communities, apostolates, formation, spirituality, religious life, theological formation etc. Expectedly, this option also brought in tensions and crisis. It is time now that the Jesuits of South Asia in collaboration with their coworkers cum collaborators examine the option, the process and the outcome and capitalize from the strengths and address the tensions and crisis, so as to recommit as individuals, communities, provinces and assistancy to the continued call of ‘Service of Faith and Promotion of Justice” in a globalizing world. This calls for serious assessment of our social action ministry at all levels. It also points to the need to commit as individuals, communities, provinces and assistancy with greater allotment of personnel, finance and infrastructure for social action ministry. The JESA evaluation committee had recommended allotment in all these to the tune of 25% in the coming years.
The South Asian Assistancy in the last decade took up seriously, the option to explore ‘formation in mission’. But due to various reasons this project seems to have been put aside. Yet, there is a constant call to de-class ourselves during and after formation. It has been observed that as more and more vocation comes from the marginalized communities, the declassing of those in formation and others in ongoing formation has become imperative. Keeping this fact in mind, it is necessary to explore various possibilities within the given context and engage seriously and systematically in formation in mission.
Unorganised youth have been one of the thrust areas of the Jesuits in South Asia. Though lots of work has been and is done through Aicuf, YCS, LTS, JYMSA and other youth initiatives, the need of the hour is to move progressively towards the unorganized youth. One of the demands of unorganized youth in this globalizing world is multi-skill development of them so that they are not further marginalized. This is not just running some vocational or technical centres. But creating capacity building institutions which will address the various –personal, social, economical, technical, spiritual and identity- aspirations of the youth. This would truly bring forth the pioneering spirit of the Jesuits.
The Jesuits are also beckoned today to recommit themselves in the line of the Katmandu statement by identifying their priority groups in South Asia in general and in their specific involvements. The Dalits, the Tribals/Indigenous Peoples, the most backward castes and the minorities (religious, linguistic, ethnic and regional) are the priority groups. Among these women, girl children, youth, unorganized workers, migrants, refugees etc constitute the most privileged group for the Jesuit intervention. It is also becoming clear that casteism, ethnicity, feudalism, patriarchy, authoritarianism and fundamentalism are the most powerful issues that affect the lives of the priority groups. Liberalisation, privatization and globalization have further marginalized these excluded, deprived and discriminate communities. This situation demands that the Jesuits creatively and in fidelity to the charism of the Society of Jesus and the mandate given by G.C. 32 and 34 respond without delay.
It is also dawning on the Jesuits of South Asia that in a globalizing world, maintaining status quo will be counterproductive to Jesuit identity and mission. Hence, the Jesuits are called upon to engage in a serious and systematic exercise of perspective building for communities and apostolates at the province and assistancy levels. This perspective building has to be as follows: vision, mission, core values, thrust areas, strategic orientation, short term and long term action plans, infrastructure-personnel-finance allotment, monitoring and evaluation leading to strategic planning. If this is not undertaken at the earliest, the sense of stagnation experienced at the individual, community, province and assistancy levels further reimpose stagnation leading to fatigue and frustration. But this is only one side of the story. Along with perspective building there is a demand for political and spiritual will to put these into practice.
Finally, it needs to be stated here that the Jesuits, their collaborators and coworkers are constantly reminded of the fact that globalization and marginalisation are complex phenomenon. Hence, any response to these two realities should be broad based, multilayered and multiple. While, those at the margins constitute the perspective from which the impact of marginalisation and globalisation are viewed, the need to interact with main actors of globalisation and stakeholders was also considered to be equally important. All these call for a reality based, well thought out and all-round response. This emerging reality demands that the Jesuits make a realistic and meaningful rejuvenation of their charism, community-apostolic-spiritual life, internal governance, modus operandi, apostolic commitment, social-pastoral and intellectual interventions.
The Social Teachings of the Church has clearly and categorically argued for placing human beings above any other issue. Pope John Paul II had stated “The system must be for man, not man for the system. Therefore defense is necessary against the hardening of the system. I am thinking of social, economic, political and cultural systems, which must be sensitive to man, to his complete good. They must be able to reform themselves, their own structures, according to what the full truth about man requires”. It is this mission of the church combined with the mandate given by the GC 32 and 34 to work for ‘structural change’ leading to placing human beings especially the poor and the marginalized central to everything, is the identity and the mission of the Jesuits of South Asia today.
Dr. Prakash Louis S.J.
Bihar Social Institute
Digha Ghat, Patna
Bihar 800011.
email: prakashlouis@gmail.com.