Conference Paper

A STATEMENT ADOPTED BY THE PARTICIPANTS
OF THE
CONSULTATION ORGANIZED BY THE CCA/WCC ON

"DEALING WITH DIVERSE IDENTITIES INA CHANGING ASIA"

CHIANGMAI, THAILAND, 24 – 28 NOVEMBER 2001

We, the Christian and Muslim participants of the Consultation on "Dealing with Diverse Identities in a Changing Asia" come from different Asian countries - Sri Lanka, Myanmar, India, Hong Kong, Indonesia, Malaysia, Korea, Australia, Thailand and the Philippines.

In an attempt to contribute to the ongoing reflection and action around the global process of the Decade to Overcome Violence, we have gathered here in Chiang Mai to reflect upon the phenomenal diversity that characterises Asian life, with a view to identifying possibilities and resources from our experience as one people with diverse identities living often in the midst of tension and conflicts.

An Overview of Some Significant Conflicts in our Asian life:

1. The ethnic and religious conflicts between Christian and Muslim in Indonesia particularly in Ambon, North Maluku, Sulawesi etc. have already displaced thousands of people internally. Assertion of religious identities has become a major source of violence in India, Philippines and many other Asian countries. This assertion draws its energy from the realisation that arises out of marginalisation and unequal or unfair distribution of power within the structures of the society.
2. The conflict situation in Sri Lanka is of ethnic origin and has its genesis in a long political history of marginalisation.
3. Some of the major conflicts in the Philippines could be attributed to the impact of globalisation. The movement of migrant workers, trafficking of women, conversion of agricultural lands for the use of the TNCs, destruction of forests, the displacement of the indigenous people from other lands etc., have displaced people, destroyed community bonds, eroded social values and resulted in the commodification of identities.
4. The conflict in Mindanao continues to be prolonged. The historic 1996 Peace Accord between the government and the Moro National Liberation Front has recently been broken, imperiling the on-going peace talks with the Moro Islamic Liberation Front - the other Bangsa Moro group that has waged a struggle for an independent state in Muslim-dominated areas of Mindanao.
5. The indigenous people in the Asia-Pacific region continue to struggle for their right to land and human settlement; right to self-determination; and right to culture, language and education.
6. In the post Cold War era, the continued division of North and South Korea is an anomaly that continues to cause suffering and instability for the people of the Korean peninsula.
7. The political and economic marginalisation continues to create and sustain fear and suspicion among various ethnic communities that make up Myanmar.

We are challenged :

These hard realities which constitute our life in Asia pose crucial ethical challenges. We believe that this situation calls us to go through a process of introspection, sensitisation and involvement in the struggles of people for justice and human rights.

We affirm that that our diverse identities, which evolve and are being renewed, are precious and distinct to the Asian life. We believe that attempts towards homogenisation of culture are destructive to the spirit of the people and to the communities.

We recognise the need to explore the life-affirming and community-building myths, legends, proverbs and philosophical axioms in each culture of Asia which speak of overcoming the forces of ignorance, superstition, oppression, exclusion, and poverty.

We take note of the way the following factors use and portray diversity as in negative terms rather than in the positive:

• The phenomenon of economic globalisation embodies in itself threats and possibilities to diminish the plurality of cultures in Asia today.
• The powerful among the religious communities use religion as an instrument in their struggles.
• Structural violence that certain communities are consistently subjected to is a breeding ground for more forms and expressions of violence.
• Media and technology deny, deride, and impose identities that do not build people and communities.

Despite all these challenges,

We have reasons to celebrate and rejoice:

• We celebrate our rich diversity of religions, cultures, languages, ethnicities, and traditions that compel us to uphold the value of the community and the human being.
• We celebrate the irruption of the marginalised as they struggle for new structures of relationships based on justice, peace, unity and freedom.
• We affirm the aspirations for human dignity and "fullness of life for all" in the face of globalization which commodifies identities;

• We acknowledge the learning arising from the struggles of Minjung and Dalit peoples for identity and dignity. We recognize the creative possibilities in Minjung and Dalit theologies which recapture the centrality of justice and the poor in the affirmation of Christian faith.
• We rejoice over the experiences where in times of crises, people of various faiths work hard together to re-build communities in a spirit of goodwill and active co-operation;
• We celebrate the important spiritual and unifying values embodied in many festivals, practices, stories, and symbols of various religious traditions in Asia. We call on the churches to welcome the resources that these offer.
• We affirm the life and peace affirming and community building qualities of our religious traditions of Buddhism, Christianity, Confucianism, Hinduism, Islam, Sikhism, and various traditional religions.

Some creative possibilities for the affirmation of our diversity:

• A shared vision of justice to be a rallying point to bring the excluded people of diverse backgrounds;
• Active inter-religious co-operation for justice and peace.
• Facilitating understanding and goodwill among communities in all diverse contexts.
• Shedding prejudices arising from identities which are diverse due to gender, race, HIV/AIDs status, caste, class, sexuality, religion, disability and other identities and respecting the identities others choose for themselves
• We need to accept our multiple identities in different contexts ( for example both as parent, worker, dalit, woman). Understanding these alerts us to possible bases for common action with others arising from shared identities at some points.
• Playing a transformative role. Appropriate the image of "salt" for the cause of justice.
• Re-read and re-interpret religious texts in the context of increasing fragmentation of life in the Asian Context;
• Discover new meanings of living faithfully in a context characterised by globalization, fragmentation and polarisation.
• Develop liturgical and theological resources which affirm and celebrate diversity;
• Rethink the denominational witness of the Asian churches, in openness to God who reconciles and unites.
• Actively get involved in the initiatives towards conflict transformation and respond commitedly to the call to be in the ministry of reconciliation in all situations of conflict.
• As identity blooms only in relationships, we need to reflect further on the possibility of a theology of wholeness.
• Theologies based on justice, peace and human dignity have to be developed across geographical boundaries.
• Search for the affirmation of human identity to begin from the point of view of persons with bloodied identities recognizing that such violated persons may become engaged in justified violence.
• Ensure legal justice to the Indigenous Peoples in their struggles to reclaim their lands and rights.

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