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EN-An Introduction to Global Governance Through The An Introduction to Global Governance Through the Lens of Catholic Social Teaching booklet 2007 This document, written by Kevin Ahern/IMCS for the CIDSE Working Group on Global Governance, summarizes the relections of the CIDSE–Caritas Internationalis Background Paper: “Working Towards Progressive Global Governance” published in April 2004. The Working Group would like to thank Fr. Pete Henriot/Jesuit Centre for Theological Relection and Lorna Gold/Trócaire for their valuable inputs as well as Secours Catholique/Caritas France, Pax Romana and ALBOAN for contributing to the French and Spanish translations. Partners participating in this project: JCTR Published in April 2007 by CIDSE, Rue Stévin 16, 1000 Brussels, Belgium and Caritas Internationalis, Palazzo San Calisto, 00120 Vatican City pictures © Manos Unidas, Misereor, Fastenopfer ✆ ☎ ✝ ✞✆ ❉ ✁✂ ✄☎ yout: Iguane Publishing, Brussels, www.iguane.be Printed on environmental-friendly paper This booklet is also available in French and Spanish ❈ ✟ ✠ ✡ ❈ ✟ ✠✡ACT PERSON: ACT PERSON: Jean Letitia Saldanha Jacques Bertrand ([email protected]) ([email protected]) Rue Stévin 16, 1000 Palazzo San Calisto Brussels, Belgium 00120 Vatican City Tel: +32 2 233 37 53 Tel: +39 06 698 797 99 Fax: +32 2 230 70 82 Fax: +39 06 698 872 37 www.cidse.org www.caritas.org CIDSE is a coalition of 15 Catholic development agencies in Europe and North America which share a common vision on poverty eradication and social justice and a common strategy on development programmes, development education and advocacy. CIDSE’s advocacy work covers trade and food security, resources for development, global governance, and EU development policy. www.cidse.org. Caritas Internationalis is a confederation of 162 Catholic relief, development and social service organisations working to build a better world, especially for the poor and oppressed, in over 200 countries and territories. www.caritas.org. Introduction and background 2 Introduction 2 The Present Global Context 2 The Light of Faith as a lens to see the world 4 Key principles of catholic social teaching and global governance 5 A. Entry Points: the principles that should serve as the basis in discussions of global governance 6 B. Process: the principles that should guide the process of global governance 7 C. Content: the principles that must be taken into consideration when proposing changes to global governance structures 9 D. Vision for the Future: the principles of CST that underline the vision of humanity’s future 11 Key actors in global governance 13 Conclusion 21 Further reading 22 Endnotes 23 1. ✔✓✕ ✖✗✘✙✚ ❆✓ tion to Global Governance and background INTRODUCTION For the last few years, global governance has been an important cross-cutting issue in the advocacy work of CIDSE and Caritas Internationalis (CI). This booklet summarizes the relections contained in the paper ‘Working Towards Progressive Global Governance1’ (2004). One of the main goals of the paper was to identify the basic values and principles of Global Governance based on Catholic Social Teaching which informs CIDSE and CI’s advocacy on global governance. In its turn, this booklet seeks to outline the most important features of the paper in order to raise greater awareness on the important issues surrounding global governance. ✌ ✍☞ ✎☞✏ ❚ ✑ ✒ ❚☛☞ OBAL CONTEXT • We live in a world marked by gross inequalities between nations and their peoples in terms of power, wealth, income and social well-being: “One-fifth of humanity live in countries where many people think nothing of spending $2 a day on a cappuccino. Another fifth of humanity (1 billion people) survive on less than $1 a day and live in countries where children die for want of a simple anti-mosquito bed-net.”2 ➉ Almost half of the world’s population, that is to say 2.5 billion people, have to survive on less than $2 a day. In many developing countries the ight against poverty is being lost or suffering setbacks making it unlikely that we will achieve the Millennium Development Goals (MDGs) before the target dates. ➉ In 2005 our world was home to over 34 wars and violent conflicts, of which more than half were in Africa. Over 20.8 million people are currently internally displaced because of these conlicts and other human rights violations. ➉ Global warming, a consequence of human activities and consumption patterns is having a signiicant impact on our world. It is likely to lead to reduce crop yields in most tropical and sub-tropical countries, and is widely held to be responsible for the increasing number of “extreme weather events”. 2. ■✜✢ ✣✤✥✦✧ tion and background ✛ There are 40.3 million people living with HIV/AIDS worldwide, 25.8 million of them in sub-Saharan Africa. In 2005 alone, the pandemic claimed 3.1 million lives with 4.9 million new infections. ✛ In many places in the world, women and children continue to die from preventable causes and a lack of access to basic medical care. For example, 11 million children every year die before their 5th birthday and 530,000 women die each year in pregnancy or childbirth. ✛ Since the attacks of 11 September 2001 and the war in Iraq in 2003, the ‘war against terror’ has added a new and urgent dimension to the politics of globalization. Inequality, poverty, and violations of human rights are the backdrop to terrorism. Making globalization work for the poor and creating international processes and institutions that can bring this about are as important - more important even - and more effective than intelligence, police and military efforts to combat terrorism. The Millennium Development Goals 1. Eradicate extreme poverty and hunger 2. Achieve universal primary education 3. Promote gender equality and empower women 4. Reduce child mortality 5. Improve maternal health 6. Combat HIV/AIDS, malaria and other diseases 7. Ensure environmental sustainability 8. Develop a global partnership for development 3. ✲✱✳ ✴✵✶✷✸ ✰✱ tion to Global Governance In this context, extreme poverty, violence and conlict, environmental problems and disease do not recognize national frontiers and cannot be tackled by nation-states in isolation. Increasingly governments need to work together more closely in the Community of Nations to overcome these global challenges. In this effort, intergovernmental institutions, Non Governmental Organizations, and faith-based groups have an important role to play in the creation of a more just and peaceful world. ✫ ✬ ✭ ✩★ ✮ ✯ ✯ ★✩✪ AITH AS A LENS TO SEE THE WORLD The values of justice, solidarity, peace and the integrity of creation, which underpin the CIDSE-CI approach to global governance, are shared by people of all religions and cultural perspectives. CIDSE and CI draw their speciic mandate from the Social Teaching of the Catholic Church. Such teaching evolves over time; in part to meet the challenges posed by the current phase of globalization. Religious values and principles are not a blueprint for policy. The Catholic Church has always resisted prescribing particular social models. Rather, the teaching of the Church represents both a lens through which to see the world and a motivational force to transform it. It is the light to see the road ahead rather than the road map. The World Synod of Catholic Bishops pointed out the responsibility of Christians in the transformation of the world based on justice and peace when it reiterated that “[ ] action on behalf of justice and participation in the transformation of the world were a constitutive dimension of the Gospel’s preaching or of the Church’s mission for the liberation of the human race from every oppressive situation.”5 4. ❑ey Principles of Catholic Social Teaching and Global Governance Principles of Catholic Social Teaching and Global Governance Over the past one hundred years, the political, social and economic message of the Gospel has been elaborated through Catholic Social Teaching (CST). In this social teaching “can be found the principles for reflection, the criteria for judgment and the directives for action which are the starting point for the promotion of an integral and solidarity humanism.”6 The purpose of this social teaching is threefold. Firstly, it is to guide the individual consciences of people in making just decisions, such as what wages to pay, respect for the environment and so on. Secondly, it is to shape the response of the Church to social issues such as attitudes to racism, political involvement and care for the poor. Finally, it is intended to inluence the activities of the public sector, for example, in the ields of economic policies, international relations, peace and war.7 In order to identify the key principles underlining an approach to global governance rooted in CST, four stages must be identiied: ✹✺ Entry Points: what is the basis for our approach to global governance? (Human Dignity, Human Freedom and Responsibility, Integrity of Creation) ❇✺ Process: what principles must be taken into account in the design, implementation, monitoring and evaluation of structures of global governance? (Subsidiarity, Participation) ✻✺ Content: what are the major priorities that must be taken into consideration when proposing changes to global governance structures? (Common Good, Option for the Poor, Care for God’s Creation) 5. ❁❀❂ ❃❄❅❊❋ ✿❀ tion to Global Governance ✼. Vision for the future: what kind of society is the end point for global governance? What are the desired consequences in society at large of changes in the structures of global governance? (Justice and Love, Global Solidarity, Peace) ✽✾ ENTRY POINTS: THE PRINCIPLES THAT SHOULD SERVE AS THE BASIS IN DISCUSSIONS OF GLOBAL GOVERNANCE The Fundamental Dignity of Every Human Being and Their Human Rights The starting point for CST and hence, for our discussions on global governance, is the sacredness of human life. The human person is the clearest relection of God’s presence in the world. Hence, all of the Church’s work in pursuit of both justice and peace is designed to protect and promote the dignity of every person.
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