In Conversation with Dr Rogate Mshana

IN CONVERSATION WITH... Dr Rogate R. Mshana

The last of CWM’s NIFEA Colloquium on Economy of Life was recently held alongside its Annual Member’s Meeting in Apia, Samoa this past June. And at every NIFEA conference, you will hear the voice of Dr Rogate Mshana. A Tanzanian development economist, Dr Rogate has been a key driving force behind NIFEA since its inception, bringing to the table over 21 years of his experience in the fields of sustainable development and environment, Structural Adjustment Programmes (SAPs) and local knowledge systems to name a few. He took time out from his busy schedule to share with INSiGHT about NIFEA, and explained why ecological concerns should be at the top of our agenda – where the body of Christ cannot remain silent when it comes to economic and climate justice.

You have been an advocate, activist and unflinching voice for economic justice. Please share with us why you embarked on this journey and what drives you?

As soon as I completed my first degree at the University of Dar es Salaam in Tanzania, I joined the Christian Council of Tanzania as a researcher on Rural Vocation Education in Tanzania. This was from 1977 to 1982. The problem at that time was the influx of young people from the rural areas to the urban centres to look for employment only to discover that jobs were not available in towns. This was a phenomenon in the whole of Africa.

We questioned why there were no jobs in the rural areas and found out that the skills offered to young people were irrelevant to their livelihoods on the one hand but on the other there were great disparities between the rural areas and the urban centres in terms of national wealth distribution. The rural areas had a pushing power effect while urban areas had a pulling power effect in terms of wealth creation. We concluded that economic inequality was, therefore, the root cause of rural-urban youth migration. Young people were running away from poverty to follow capital. It is like capital generated in the rural areas moved to urban areas and onwards to rich industrial countries in form of unequal terms of trade. Young people continued to follow this capital in Europe through stowaways and human trafficking. From there on I became an advocate for economic justice both locally, nationally, regionally and globally.

Economic justice became an area to be focused wherever I worked as an economist. When I joined the World Council of Churches ( 2000-2014), I studied the role that was played by the World Bank and IMF in poverty eradication and justice but found out that these institutions that worked for “a poverty free world” as their motto did just the reverse to their motto due to their unsuitable policies of Structural Adjustment, liberalisation, privatisation and deregulation imposed to poor countries as a panacea for poverty eradication. Such policies led to the rich being richer while the poor continued to be poorer. These institutions gave loans to poor countries with conditionalities that drove them to further poverty and indebtedness. Policies of Structural Adjustment Programs (SAPs) were enforced leading to further impoverishment of these countries especially in Africa.

We concluded that over 87% of poverty anywhere is caused by economic injustice instead of people being lazy. I, therefore, vowed to deal with the structural and ideological root-causes of poverty, caused by greed and unequal accumulation of wealth and not with symptoms. Consequently, I rejected the then “Poverty Reduction Programmes by the IMF and the World Bank until they stopped imposing SAPs and collecting interests and repayments of debts for the benefit of the wealthy at the expense of the poor. In the context of ecumenical advocacy, I located such a task in prophetic ministry. Prophesy requires more than just the general critique of injustice. It goes into the analysis of the root-causes showing that poverty arises out of mechanisms of enrichment causing impoverishment, exclusion and today’s ecological destruction. So, the basic ideological model and assumptions on which the IMF and the World Bank are operating had to be prophetically criticised in the light of biblical teaching. Their paradigm of “economic growth without limits eradicates poverty” is not supported by empirical evidence. Oxfam has demonstrated that there has been economic growth without poverty reduction. Economics like Herman E. Dally came up with a book on Beyond Growth critiquing economic orthodoxy and proposing the economics of sustainable development. ¹

The paradigm of unqualified economic growth, in fact means that the first and overriding goal of the economy is capital accumulation in the framework of competition in the deregulated global market for those who own and manage capital. The necessary effect of this approach is impoverishment and exclusion of those who do not own capital and the destruction of the Earth. As long as this basic model is in force, poverty reduction schemes are bound to fail, the split between enrichment and impoverishment will continue. I am looking for an economy of life where human beings are not for the economy but the economy is for humans and the entire community of life. This means: The satisfaction of real needs of communities becomes the starting point and goal of any economy; The natural goods of creation given by God are treated in such a way as to preserve the full freedom of future generations to meet their own needs; The people become the primary agents of their economies; The economic paradigm must be compatible with God’s will. No economy may be regarded as successful which is not socially, ecologically and democratically successful at the same time.

It is this vision of Economy of life that drives me to be an activist of economic justice.

You have been involved with NIFEA since its inception. For those not familiar with NIFEA, tell us more about it and what makes it so significant and important.

NIFEA stands for a New International Financial and Economic Architecture. It is a process that emerged from the Global Ecumenical Conference on a New International Financial and Economic Architecture organised by the World Council of Churches (WCC), The World Communion of Reformed Churches (WCRC), The Council for World Mission (CWM) and the Lutheran World Federation (LWF) from 29 th

September-5 th

October 2012 in Guarulhos, State of Sao Paulo, Brazil. From this conference came the Sao Paulo Statement on International Financial Transformation for an Economy of Life.

This conference was triggered by the financial crisis of 2008 that affected negatively all countries including rich economies and threw millions of people across the globe into poverty. These ecumenical organisations have critically engaged with issues of economic and social justice for many years issuing statements for churches and the wider civil society, the UN and governments. They called for a financial and economic architecture which is based on the principles of economic, social and climate justice; serves the real economy; accounts for social and environmental tasks and sets clear limits to greed.

They stated thus, “We are called to find a new and just international architecture oriented towards satisfying the needs of the people and the realisation of all economic, social cultural rights and human dignity. Such architecture must be focussed on reducing intolerable chasm between the rich and the poor and on preventing ecological destruction. This requires a system which does not serve greed but which embraces alternative economies that foster a spirituality of enough and a lifestyle of simplicity, solidarity, social inclusion and justice.” In the Sao Paulo Statement, the participants rejected the explosion of monetisation and the commodification of all life and affirmed a theology of grace which resists the neo-liberal urge to reduce all of life to an exchange value (Rom 3:24). It is essential to read the Sao Paulo statement² to know the proposals given for NIFEA. Some of the proposals are to be jointly implemented by the WCC, WCRC, CWM and LWF at the global level while others are to be implemented by each organisation in their constituencies.

In order to give legs to the Sao Paulo statement, a Global Ecumenical Panel was formed to prepare an action plan³ based on the statement. The plan calls on the WCC, WCRC, CWM and LWF to live out the Sao Paulo statement for transformative engagement of churches and other like-minded civil society and public and civil partners. It focuses on three areas, namely: financial sector, Public Finance and Debt, and Global Economic Governance. It states in each of these areas, principles for an Economy of Life, required changes in policies and structures and proposals for joint ecumenical action. The content of this action plan was reiterated by the four Ecumenical Organisations again at the United Nations Financing for Development Forum in New York on 24 th

April 2018 in form of a Message, “On the occasion of the 10thanniversary of the global financial crisis, we reiterate our vision of an international financial architecture that “is based on the principles of economic, social and climate justice; links finance to the real economy; accounts for social and environmental tasks; and sets clear limits to greed”. This entails deep-seated and long-term policy and institutional changes in the areas of banking and the financial sector, public finance and debt, and global economic governance.” ⁴

Based on the Sao Paulo statement and the Ecumenical Action plan, the WCC started the Governance, Economic and Management School (GEM school) to train young theologians in looking critically and working on alternatives to the current system. Issues of dealing with Tax avoidance were also picked up but major proposals on global governance to be jointly worked by the four organisations were not done up to now. It is significant that the four organisations seriously begin to jointly implement the Action plan.

The Council for World Mission took upon itself to educate and sensitise its constituency on the Sao Paulo Statement and the Ecumenical Action Plan on NIFEA. 12 colloquia were planned, 3 per region. This work started in 2015 and was completed in 2019.

2 https://www.oikoumene.org/en/resources/documents/wcc-programmes/public-witness-addressing-power-affirming-peace/poverty-wealth-and -ecology/finance-speculation-debt/sao-paulo-statement-international-financial-transformation-for-the-economy-of-life 3 “Economy of Life for All Now: An Ecumenical Action Plan for a New International Financial and Economic Architecture” (https://www.oikoumene.org/en/resources/documents/wcc-programmes/public-witness-addressing-power-affirming-peace/poverty-wealth-and-ecology /economy-of-life-for-all-now-an-ecumenical-action-plan-for-a-new-international-financial-and-economic-architecture) 4 Message on the occasion of the 3 rd United Nations Financing for Development Forum, by WCC, WCRC, CWM and LWF, New York, 23-April 2018

This past June was the third NIFEA. How has the journey been and what are some significant moments that stand out the most for you (or personal reflections)?

Each region had three NIFEA colloquia. The first Colloquium was to enable the CWM member churches to learn about the Sao Paulo statement and the Ecumenical Action Plan. Churches were required to send to the colloquia, leaders who could make decisions. The same group of leaders were to attend all the three colloquia in order to maintain consistence. After learning the Sao Paulo statement, they shared with each other their work at home and finally came up with their own statements regarding what they will do when back home ready for the Second Colloquium. At the second colloquium they shared their church reports but it was also an opportunity to learn through lectures about the global issues of Finance, Economy of life, Ecology, Sustainable Development Goals, Gender, Theological and biblical reflections on these issues. They then came up with action plans on how to work for alternatives. At the final colloquium, they worked on the way forward. So, the last colloquium for the Pacific Region was accomplished in June 2019. All others had finished their colloquia already and were given their NIFEA certificate for active participation. The main question is what are the churches planning or are doing as a result of the NIFEA process?

Dr Rogate with INSiGHT team member, Simeon Cheok, in Samoa.

How has NIFEA evolved over the years? A framework like NIFEA surely must have undergone changes in reaction to different conditions?

I have mentioned how NIFEA evolved over the years and the framework of engaging churches to take up issues raised in the Sao Paulo statement and the Ecumenical Action Plan. The framework has not changed but each region addressed the issues as per their specific areas: First, it is essential to know how each region understood the Sao Paulo Statement: Quotes from Regional NIFEA Statements:

The Sao Paulo Statement:

“We are called to find a new and just international financial architecture oriented towards satisfying the needs of people and the realisation of all economic, social and cultural rights and human dignity. Such architecture must be focused on reducing the intolerable chasm between the rich and the poor and on preventing ecological destruction. This requires a system which does not serve greed but which embraces alternative economies that foster a spirituality of enough and a lifestyle of simplicity, solidarity, social inclusion and justice.” December, 2012

Making the church aware of: The present financial and economic systems that perpetuate inequality that breeds poverty and leads to ecological destruction. The new thinking on alternate financial and economic architecture emerging out of Sao Paulo Statement (First Colloquium-12 October 2015)

Contextualising the Sao Paulo Statement within a period of four to five months taking into consideration the local challenges and possibilities including but not limited to producing a simplified statement for congregations.

According to reports from churches, process of identification and appreciation of existing and successful projects and programs have been initiated in the region, at congregational, regional, synod and denominational levels. (2nd Asia Colloquium 25-30 Nov. 2016).

In response to the call for the Economy of Life for All, CWM Asia regional member churches declare a holistic engagement on social, economic, political and ecological challenges towards eradication of poverty.

We deeply reflected, contemplated and affirmed the role of churches and the significance of ecumenical advocacy that aim at economy of life, which ultimately eradicates poverty, inequality and cares for creation. In order to bring about structural information to address these problems we are determined to work out a Fulness of Life Movement (FLM).

“We believe that the existing economic and financial system needs to be radically transformed into an economy that serves people and creation: An Economy of Life”. (2015 CWM first Asia NIFEA Colloquium on Economy of Life)

Africa

“This gathering, being the first in a series of three colloquia on the economy of life within the Africa region, deliberated on and affirmed the challenges highlighted in the Sao Paulo Statement, engaged with various presentations on the subject concerned, and undertook exposure visits to local community projects”.

The colloquium reflected critically on the overall message of the Sao Paulo Statement, welcoming the theological, socio-political and economic affirmations contained therein. The colloquium further recognized that within the African context, particular attention needs to be paid to issues such as the wanton exploitation of natural resources; unjust tax and trade arrangements; land-grabbing; inequitable land distribution; capital flight; bad governance; lack of transparency in decision-making processes; brain-drain and systems of indebtedness – all of which perpetuate grinding poverty, economic hardship and ecological destruction (First Africa NIFEA 11-16 January 2015)

The Sao Paulo Statement was circulated to CWM Africa regional member churches at different levels of all denominations. All CWM Africa regional member churches accorded positive feedback and responses to the NIFEA Windhoek Colloquium I.

The reports given at this colloquium demonstrated efforts, commitment and actions of CWM Africa regional member churches in addressing poverty eradication and ecological justice.

There is an awareness and appreciation of challenges of poverty, inequality and environmental destruction, raised in the Sao Paulo Statement, in all CWM Africa regional member churches.

Consultation with relevant stakeholders, government agencies, and NGOs has begun to inform processes of social and economic transformation agenda in more specific ways in this context.

Processes of identification and appreciation of existing and successful projects and programs have been initiated in the region, at congregational, regional, synod and denominational levels. (Madagascar 27-31July 2015).

Caribbean and Europe

“Having received and reflected critically upon the overall message of the Sao Paulo statement, we welcome the theological, socio-political and economic affirmations contained therein. The colloquium further recognised that within our contexts particular attention must be paid to the exploitation of natural resources; unjust tax and trade arrangements; land-grabbing; systems of indebtedness and the ongoing consequences of slavery. All of these perpetuate grinding poverty, economic hardship and ecological destruction.” (Kingston Declaration 25-29 January 2017.)

Pacific

We have read and reflected deeply upon the statement in its entirety, and embrace the theological, socio-political and economic reframing of the assertions that are presented. We recognise that the focus of our contexts must take into account investment in our people and island environments, awareness about climate change, and awareness and advocacy about social injustice and inequality.

We affirmed that the challenges highlighted in the Sao Paolo Statement are true and relevant to our island nations. (The Pacific Commitment to NIFEA-Suva, 15-17 March 2017). As churches began to take up the implementation of the Sao Paulo statement, they envisaged challenges but vowed to deal with them in the spirit of hope.

In the current global economy and landscape, is the quest for models of sustainability and ‘life-giving communities/civilisations’ achievable? Especially dealing with different economic and social structures?

Yes, the quest for models of sustainability and life-giving communities is achievable. The signs of such models are available in the world particularly with Indigenous communities. At the global level the United Nations Sustainable Development Goals (SDGs) which were also addressed in NIFEA, are signs that if there is political will, it is possible to do the right thing. At the moment the planet Earth is in danger, poverty and inequality are increasing, if models of sustainability in the world are not implemented. We have been informed by the United Nations that more than 821 million people suffered from hunger, food insecurity and malnutrition last year, the third year in a row that the number has risen. On another hand we experience climate change and global warming and warnings have been given by scientists that by 2030, the world will reach a deciding point on global warming. If the world will go on with business as usual, we should prepare for our own Armageddon. So, humanity has no choice but to work for sustainability by addressing production, consumption styles and distribution. We have to address economic and ecological justice by limiting infinite growth to a finite Earth.

In your view, what should be the role of the Church when it comes to seeking economic justice and ‘fullness of life’. And how does mission tie in with NIFEA?

The role of the church is to be prophetic by speaking truth to powers that design policies and structures which create poverty, inequality and ecological destruction on the one hand and advocate for sustainable alternatives on the other. The church is supposed not to be complicit to systems that work against God’s Creation. The Accra confession, The AGAPE process, the CWM Theological statement on the empire and the Sao Paulo statements were clear about the role of churches. NIFEA is part of mission because it deals with addressing economic systems of sin. CWM’s General Secretary General Rev Dr Collin Cowan demonstrated the role of CWM when he addressed the African Region during the first NIFEA colloquia in 2015 as follows:

“In the conversations we are having about a New International Financial and Economic Architecture (NIFEA), we dare to claim that there is need to address the economic globalisation, marked by unregulated free market enterprise, systems designed to maintain the social pyramid requiring the majority to serve the minority. We acknowledge that there is need to confront the power houses where decisions are made, affecting the bread and butter concerns of those not privileged to participate in the discourse. And we agreed that there is need to uphold, celebrate and enable grassroots economies to receive prominence and provide models of alternative for wide scale consideration.

CWM is committed to play its part in this ambitious endeavour and we have actually begun the process. In our attempt at enabling member bodies to develop missional congregations we are keen to encourage member bodies to think of ways to facilitate the development of life-affirming communities where life-giving economies are encouraged and supported”.⁵

Implicit in Rev Dr Cowan’s statement is the fact that the role of churches of working for fullness of life by promoting economy of life is part of Mission. Churches have already embarked on initiating programs. See an example of Zambia:

“The United Church of Zambia has established Self Help Groups in Luapula Province. It gives support to farmers in Mwandi of Western Province and is running a Village Bank (Micro Finance) in Matero Consistory of Lusaka Presbytery, in the Lusaka Province. The programme to support farmers in Mwandi with agricultural skills and farming inputs is progressing well. Missional Congregations through empowerment of women groups to appreciate village banking especially in Matero and Luapula is also proving to be a success story. These groups are not limited to UCZ members but cut across denominations, since poverty eradication campaign is about the community as a whole. The Community and Social Justice Department of the Synod coordinates these activities. There is a real sense of ownership of the Economy of life campaign by our Church leaders at Synod level in that they affirm and consent to the establishment of the Board of Directors for the Economy of Life -CWM Initiative, particularly to the use of personnel with similar passion and zeal to better people’s lives through this initiative especially the participants of CWM Colloquia on NIFEA… We remain committed to the process of actualising the economy of life among our members and the general citizenry of the country. There is no better time than now to move from round table conversations to the field where Christ's people await an abundant life. John 10:10.” . 6

The Congregational Federation Church in UK produced a Congregational Resource book⁷ on NIFEA called Abundant Life indicating how to live well with others; How to live well on the Earth; How to live well with money and ethical choices. Some churches are already working on establishing green congregations in Europe. Others in Asia are working on forming an Economy of Life Movement, setting up alternative social financing schemes and advocating for land rights for the marginalised groups. It is recommended to read all the NIFEA statements from the CWM Regions for deep knowledge regarding the inherent activities for follow-up.

5 Rev Dr Collin Cowan, A Theological Perspective on Poverty Eradication, keynote address at the CWM Colloquium- Economy of Life, Namibia, January 2015, found in the Africa NIFEA report 2015. 6 See the United Church of Zambia NIFEA report, on NIFEA. 7 Abundant Life: For copies of this booklet please contact: Congregational Federation. 8 Castle Gate, Nottingham, NG1 7AS, T:0115 911 1460, www.congregational.org.uk

What do you think can be done to elicit greater call to action – among Churches, communities and governments? Is there a specific call to action?

The call to action has already been made by the Global Ecumenical Panel in their Action plan mentioned earlier. The Sao Paulo Statement itself and the 2018 Message to the United Nations and governments on Financing for Development. The CWM NIFEA church plans themselves are designed in such a way that there is advocacy work for governments and a wider civil society.

Looking ahead: what next for NIFEA and what are your plans for engagement? Any specific goals and milestones you hope to achieve?

After the 12 NIFEA colloquia were accomplished, churches called for the need to have a continuous education on economy of life. The CWM took this call seriously and is now designing a Theological Education on Economy of Life (TEEL).

The TEEL was conceived as a result of CWM’s commitment to the Ecumenical Action Plan for a New International Financial and Economic Architecture (NIFEA).

Through CWM’s NIFEA Colloquia held from 2015-2019, the need for increased understanding and theological education on finance and the global economic system surfaced as a common response from all regions, coupled with the conviction of the necessity of an alternative economic architecture. After a period of preparatory meetings and developing tactical plans, the Theological Education Team on Economy of Life (TETEL) was brought together. Consisting of a panel of experts from a variety of fields including curriculum development, economics, theology, ecology, sociology and micro finance, the TETEL has the function of preparing a curriculum and teaching materials for the Theological Education on Economy of Life (TEEL) course.

The aim of the TEEL is to equip students to understand and critique the current economic system and to offer an alternative rooted in the economics of abundance and life. Through the course, students will be enabled to articulate the concept of alternative economic, financial and ecological model and participate in movements that will create such alternatives. The modules will include Reading the Signs of the Times, Analysing the Current System, Alternatives to the ‘Economy of Scarcity’ and Counter-creating a New Economic and Financial Model.

The TETEL recently concluded their first writer’s workshop on 5-6 May 2019 in Bangkok, Thailand. The first of a series of two workshops, this meeting brought together a diverse group of thirteen (13) writers from around the world with the aim of identifying areas of work and subjects, along with critiquing and finalizing the draft framework on TEEL and to determine a methodology for writing the material. A time frame was set for the accomplishment of this work. From May to August 2019, the modules will be drafted and shared through an online platform, with the final draft of the curriculum expected to be completed by September 2019. The second TETEL writer’s workshop in October 2019 will produce the final draft of the TEEL.

In the next step of the strategic and tactical planning process, CWM will meet with the deans of universities and theological institutions interested in the pilot phase of the TEEL. Subsequent to this will be the admission of students and the beginning of teaching, which is projected to take place in 2020.

Meanwhile churches will continue implementing their NIFEA follow-up plans. At the global level, the four global ecumenical organisations that initiated the Sao Paulo Conference are expected to implement the plans proposed by the Global Ecumenical Panel.