Churches Witnessing With Migrants 10th International Consultation Quito, Ecuador, 14-17 November 2019

Press Release

18 November 2019

Enhancing CWWM’s operative structure highlights 2019 Quito

consultation

Inspired by the theme "Strengthening the Infrastructure of Care and Architecture of Protection," the 10th

International Consultation of the Churches Witnessing With Migrants (CWWM) held from 14 to 17 November in

Quito, Ecuador brought together 59 participants from 25 countries1 and assembled 50 entities that form part of its

tripartite order. They hail from major international faith-based groups, migrant serving institutions and grassroots

migrant organizations. Sister Leda Reis of the Scalabrinian Mission and the Red Clamor2 welcomed the plenary

with warm reception and placed a spotlight on migrant ministry as one of the significant tasks in "building the city

of God and Man." Mervin Toquero from the National Council of Churches in the Philippines (NCCP) imparted a

short summary of CWWM's history and the objectives of the 4-day gathering.

In the afternoon, Rev. Dr. Liberato "Levi" Bautista of the United Methodist Church's General Board of Church and

Society presented the assertions, advocacies and directions of CWWM under the setting of human mobility and

forced migration. Meanwhile, Rev. Dr. Lester Ruiz (Association of Theological Schools in the US and Canada)

expounded on the moral and ethical imperatives of sustainable human mobility where plurality of faith and

convictions are viable elements in transforming the world. Afterwhich, CWWM's tripartite groups and global

regions convened caucuses to discuss advocacies and involvements.

On Friday morning, 15 November, a high-level interfaith event with leaders of religious bodies and institutions

was held at a local Evangelical Lutheran Church in Quito. The global interfaith3 leaders and representatives offered

statements on the contemporary state of global migration.

1 Argentina, Canada, Chile, Colombia, Ecuador, El Salvador, Guatemala, Hong Kong SAR, Indonesia, Jordan, Kenya, Lebanon, Malaysia, Mexico, Morocco, Norway, Peru, Philippines, Serbia, South Africa, Switzerland, Uganda, Uruguay, and USA.

2 Red Clamor is a network of faith-based NGOs working on migration which includes the Scalabrinian Mission, the Jesuit Refugee Service and Caritas Ecuador.

3 Appendix A: Program and List of Speakers for “The Moral and Ethical Imperatives of Sustainable Human Mobility Interfaith

Statements on the State of Global Migration Today in Light of the Talking & Doing Points of the Churches Witnessing With

Migrants”

Aside from major Christian formations like the World Council of Churches, World Communion of Reformed

Churches, World Evangelical Alliance, World Methodist Council and the Council of Anglican Provinces in Africa, the

interfaith character of the event became preeminent with the presence of other major faith representations from

the Religions for Peace, Islamic Nadhlatul Ulama of Indonesia4, and the Global Interfaith WASH Alliance

represented by the spiritual head of the Arya Samaj South Africa.5

In the interfaith platform, the religious leaders asserted and insisted on providing spaces and upholding the voices

of migrants, refugees, and other displaced peoples of the world. They affirmed human mobility as fundamentally

good, inherent in the humanity of every person, and is a protected human right. Glorene Dass of Malaysia-based

migrants advocacy group Tenaganita concluded the morning session with these words, "Ask me not what's my

religion, race or creed, just take me in my hour of need." 6

From mid-afternoon onwards, the International Migrants Alliance (IMA) led an international panel that

highlighted narratives of forced migration, exploitation, and resistance.7 Joanna Concepcion, chairperson of

Migrante International related the plight of Filipino migrants including children deportees from Israel who fear

the impoverishment that awaits them in the Philippines. IMA Vice Chairperson Antonio Arizaga said, "We are not

asking for charity nor for compassion. We want our rights to be respected and our human dignity upheld." Echoing

IMA's tagline, Aaron Ceradoy of the Asia Pacific Mission for Migrants (APMM) said, "For a long time, people have

4 Appendix B: Sustainable Human Mobility: Moral and Ethical Islamic Guide by KH. Marzuki Wahid, Secretary of the Institute for Research and Development of Human Resources The National Board of Nahdlatul Ulama, Indonesia 5 Appendix C: “A Response to the Moral and Ethical Imperatives of Sustainable Human Mobility Vedic” by Sannyasa Mandal

Swami Vedanand Saraswati.

6 Appendix D: Closing Remarks by Glorene Das, International Migrants Alliance, Tenaganita-Malaysia

7 Appendix E: Program and List of Speakers for “International Panel on Narratives of Forced Migration, Exploitation and Resistance”

spoken on our behalf. Now, we as migrants speak for ourselves."

Responding to the migrant narratives, Rev. Ray Schellinger of the International Ministries of the American Baptist

Churches USA (ABCUSA) pointed to the themes which resonated during the testimonies of grassroots migrants. He

decried how the humanity of migrants is not recognized. Likewise, Schellinger pointed out to a systemic challenge

that has led to the dehumanization and criminalization of migrants.8

"Global capitalism has created a reality in which people are treated as commodities to be exploited by those who

hold capital. If we are to come alongside migrants, if we are to build ministries of service, rescue and welcome, we

must also come to terms with the economic and structural realities which drive migration, and which must be

addressed if we are to have an impact on the lives of those we are called to protect," Ray Schellinger added.

On the third day of the consultation, the plenary heard reports from CWWM Africa, the Interfaith Network for the

Rights of Migrants (INFORM-Asia Pacific), the Methodist Church of Mexico, and CWWM Philippines. "We may not

have much but we are committed, organized, and looking forward to more partnerships" Dr. Hellen Akwii-

Wangusa stated after presenting the phenomenal founding of CWWM Africa two years ago.

Mr. Nar Brian Reyes introduced CompassPH, a rapidly developing companion app for safeguarding global migrants

in places where they are located. The plenary then divided into smaller groups for the workshop on the

"Infrastructure of Care and Architecture of Protection." Thereafter, the consultation was led by Aaron Ceradoy of

APMM in focusing on developments and challenges surrounding the monitoring of the Global Compact on

Migration (GCM). A workshop was dedicated to identifying what aspects of the GCM to monitor.

On 17 November, the day began with a hymn about the journey of migrants and refugees with God towards the

promised land of safety and security. The 10th International Consultation Plenary extended its solidarity greetings

to the Ecuadorian groups of migrants and refugees for their successful assembly convened on the 16th of

November. In the plenary session, the Rev. Dr. Levi Bautista of GBCS revisited the orientation and structure of

CWWM for its renewal and revision as it emerges into a more vibrant multifaith network witnessing with

migrants. The consultation reaffirmed the responsibilities of CWWM’s Coordination Team and its relation to the

International Steering Committee.

The Consultation formed three working groups for the following scopes: Multilateral Engagement, Infrastructure

of Care and Architecture of Protection, and Interfaith Engagement on Migration Justice.

This consultation was originally scheduled to be held in Quito back-to-back with GFMD12 in solidarity with

migrants and refugees in the region and in support of the Ecuadorian presidency of the Global Forum on Migration

and Development. While GFMD has been rescheduled for January 2020, the statements from religious bodies and

institutions will be submitted to the GFMD president when in meets in Quito in January of 2020.

With resounding faith and solidarity, participants of the 10th International Consultation of CWWM derived

inspiration from the pastoral response pronounced by Rev. Ray Shellinger of International Ministries to the

grassroots migrants. He said, "we are called to begin the work of bringing God’s people home, or perhaps, bringing

home to God’s people. This is what you are doing! And we give thanks for every effort that you make on behalf of

those stranded so far from home."

On a related matter, consultation participants expressed solidarity with the NCCP, which along with Migrante

International, serve as the secretariat of CWWM. The NCCP has been recently vilified by the Philippine government

for its progressive ministry on peace, human rights and migration justice. For its Christian ministry, the Council

was wrongly included in the list of “front organizations of local communist terrorist groups” by the Department of

National Defense (DND). Expressions of support from representatives of faith-based communities poured in for

8 Appendix F: Responding to the Migrants’ Narratives at the 10th CWWM International Consultation by Ray Schellinger

the Philippine ecumenical body.

========

Appendix A

The Moral and Ethical Imperatives of Sustainable Human Mobility

Interfaith Statements on the State of Global Migration Today

in Light of the Talking & Doing Points of the Churches Witnessing With

Migrants

Evangelical Lutheran Church of Ecuador | Isabel La Católica 14 31 y Orellana,

Quito

15 November 2019 | 10:00 AM to 12:30 PM

Introductory Remarks

Rev. Dr. Liberato C. Bautista

General Board of Church & Society, The United Methodist Church

CWWM International Steering Committee

Welcome Remarks

Ms. Rita Simmons | President, Lutheran Church of Ecuador

Distinguished Remarks

Father Emilio Obando

Ecumenical Commission | Conferencia Episcopal Ecuatoriana

The Roman Catholic Church

Marcelo Larrea

Ecuadorian journalist and writer

Presentation of Statements

Global Faiths Swami Vedanand Saraswati |Global Interfaith WASH Alliance | Arya Samaj South Africa

Elias Sczcytnicki |Religions for Peace

Rev. Dr. Olav Fykse Tveit | Rev. Douglas Leonard | World Council of Churches

KH. Marzuki Wahdi |The National Board of Nahdlatul Ulama, Indonesia

Global Communions and Institutions

Rev. Dr. Christopher Ferguson | World Communion of Reformed Churches

Rev. Canon Grace Kaiso |Council of Anglican Provinces in Africa

Bishop Efraim Tender0 | Tom Albinson | Dr. Chris Elisara | World Evangelical Alliance

Bishop Rosemarie Wenner | World Methodist Council

Migrant-Serving Religious Institutions

Ms. Susana Jacob | Comisión Argentina Para Refugiados y Migrantes

Rev. John McCullough | Mr. Andrew Fuys | Church World Service

Mr. Renato Vera | Inter-Religious Committee for Refugees and Migrants in Peru

Christian Councils, Churches & Institutions

Maria Andrade| Loida Carriel |Tearfund

Ms. Trinidad Ariztia | Evangelical Lutheran Church in America

Ms. Beth Baskin | United Church of Canada

Rev. Dr. Susan Henry-Crowe | Church and Society—The United Methodist Church

Marcelo Leites |World Student Christian Federation

Rev. Dr. J. Herbert Nelson, II |Mr. Ryan D. Smith | Presbyterian Church (U.S.A.)

The Most Rev. Linda Nicholls | Dr. Andrea Mann | Anglican Church of Canada

Fr. Juan Carlos Quirarte | Salesianos de Don Bosco

Bishop Felipe Ruiz | Iglesia Metodista de Mexico

Rev. Ray Schellinger | American Baptist Churches USA

Ms. Anne-Marie Teeuwissen | Eglise Evangelique au Maroc

Mr. Mervin Toquero | National Council of Churches in the Philippines

Closing Remarks

Ms. Glorene Das

Migrant | Tenaganita | Executive Committee Member, International Migrants Alliance

Appendix B

SUSTAINABLE HUMAN MOBILITY: MORAL AND ETHICAL ISLAMIC GUIDE

Presented during High-Level Interfaith Invitational Event with Leaders of Religious Bodies and Institutions, 15

November 2019

KH. MARZUKI WAHID Secretary of the Institute for Research and Development of Human Resources

The National Board of Nahdlatul Ulama, Indonesia E-mail: marzukiwahid@yahoo.com

INTRODUCTION It is a great honor for me to stand here today and participate in the High-Level Interfaith Invitational Event with

Leaders of Religious Bodies and Institutions with the theme “The Moral and Ethical Imperatives of Sustainable

Human Mobility”. I am deeply grateful to the CWWM who has invited me, especially to the General Board of

Churches and the Society of the United Methodist Church (GBCS), for recommending me to participate this

precious international forum.

The event is indeed a precious one because it is attended by distinguished people and discusses noble issues

of human being and contemporary humanity in the world, in relation to migrants, refugees, and uprooted

people. In the face of contemporary humanitarian problems, religions and each of us are indeed obliged to

speak, act and express our firmed stand toward those who have not received justice on this earth.

In this good opportunity, I would like to explain the moral and ethical Islamic guide in ensuring the sustainable of human mobility in the world. I delve the moral and ethical guide from the values and principles contained in the main sources of Islam, namely the Qur'an and al-Hadith. THE WORLD CREATED FOR ALL In the Islamic view, God created one world for all mankind. God does not discriminate people according to their background, whether religion, ethnicity, nation, skin color, gender, sexual orientation, or ideology. God positions all human equally and treats them fairly to enjoy all of His creation in the world (Surah al-Hujurāt: 13). In the name of God's love and His nature of Rahman and Rahim, God protect all human beings without discrimination in any form. God does not want the world only controlled and enjoyed by a few parties who have abundant power, knowledge and wealth (Surah al-Hashr: 7). Unilateral control and indulgence of the world is a form of tyranny and violation of human rights, especially right to rejoice the life. The attitude of oppression and injustice is not the ethical and moral expression that God wants. In God's eyes, all human beings are the same and equal. The status that is inherent in everyone, whether by choice of religion, ideology, sexual orientation, nationality, or ethnicity, race, color skin, and gender, which does not lessen the slightest honor of human before God to be able to manage and savour the world equally. This is the purpose of the "caliph" given by God to all human (Surah al-Baqarah: 30). MIGRATION IS A REALITY OF HUMANITY Although modern countries have already imposed strict boundaries and requirements, however interstate migration is an inevitable reality. Millions of people migrate between countries every year for many purposes. Migration is a human right that is respected and protected by religions, states, societies and the international world. It is undeniable that people migrate for various reasons. Among these reasons, that is prone to issues of security and safety, is the migration for work and displacement due to many unsafe causes in their respective home countries.

In this context, for many reasons, migrant workers and refugees are in the most vulnerable position. The primary vulnerabilities are trafficking, bodily exploitation’ sexual violence’ physical abuses, hunger, indecent living and subjected to violent extremism and terrorism activities. Such problems are caused, among many others, due to minimum knowledge, narrow provision of life, weak security protection, and the ignorance of the state and society. Such realities indicate that today’s world is confronting the loss of human morality and erosion of human solidarity. Human rights are being under threat. Countries are being tested for their concerns to humanity beyond nationalism and their constitutions. ISLAM PRESENTS FOR HUMAN AND HUMANITY Islam is present for humanity and upholds the values of humanity. The foundations of Islamic teachings are the wisdom (al-hikam) and the well-being of all mankind (mashālih al-'ibād). The whole of Islamic views are the teachings of humanity (al-insāniyyah), justice (al-'adālah), peace (ar-rahmah), and wisdom (al-hikmah). If there are things contrary to humanity, justice, peace, and wisdom, then it is not Islamic teachings, even though it speaks in the name of Islam (Ibn Qayyim al-Jawziyyah, I'lām al-Muwāqqi'īn 'an Rabb al-'Alamīn, Volume III, p. 37) Islam strongly opposes all forms of violence, exploitation, human trafficking, sexual harassment, and the use of vulnerable groups, whether committed by individuals, institutions, states or markets. Instead, Islam provides empathy, takes sides, provides strong support, and protects vulnerable groups, such as the poor (al-fuqarā wa al-masākīn), victims of exploitation and human trafficking (ar-riqāb), debt bondage (al-ghārimīn), immigrants and refugees (ibn sabīl) (Surat at-Tawbah: 60). They must be fought for in order to obtain their rights, both as human beings and as citizens of the world. Justice, happiness, and security are human rights and the obligation of others to make it realized. This obligation is universal, across borders, and transcending the barriers of nation, state, and religion. Islamic ethics upholds humanity above all. Islamic ethics does not justify the state defeating humanity in the interests of nationalism and the constitution. What is more important than nationalism, constitution and even democracy is humanity itself. There is no nationalism and democracy if there is no appreciation for human being and humanity. The Qur'an emphasizes that taking away the life of one person is the same as killing all mankind (Surah al-Mā'idah: 32). Immigrants, refugees, and uprooted people must be seen as human beings who adhere to human values fully. Anyone, including the state and the market, must appreciate, respect and protect the human rights inherent in them wholly and completely. Morally and legally, Islam strongly condemns the acts of human trafficking committed by anyone, especially to migrant workers. One of the hadiths of the Prophet Muhammad narrated by Abū Hurairah ra:

ن أبي سعيد عن أبي هريرة رضي هللا عنه عن النبي صلى هللا عليه وسلم حدثنا يوسف بن محمد قال حدثني يحيى بن سليم عن إسماعيل بن أمية عن سعيد ب

ولم يعطه أجره قال ثم قال هللا تعالى ثالثة أنا خصمهم يوم القيامة رجل أعطى بي ثم غدر ورجل باع حرا فأكل ثمنه ورجل استأجر أجيرا فاستوفى منه ص 2)صحيح البخاري ج 792)

From Abū Hurairah ra, from the Prophet Muhammad SAW said: "Allah says: there are three groups of people who on the Day of Judgment will later become my great enemies. First, the person who made a covenant loyal to me, but then betrayed me; second, people who sell free person then they eat the proceeds: and third, people who employ laborers, but do not provide wages after the workers complete his work” [Imam Bukhāri, Juz 2, p. 792]. Employing a worker, but does not pay him, this act is equivalent to human trafficking, which is to sell free person and eat the proceeds from the sale. This act can also be said as an act of enslaving workers.

9

Among the fundamental causes for the crime of human trafficking are unequal relations, both gender relations between men and women, worker and employer relations, and relations between sending countries and recipients countries. The phenomenon of human trafficking cannot be separated from the phenomenon of

9Ibn Hajar al-‘Asqallani, Fath al-Bâri, Juz V, p. 169.

violence against women, which is increasing in number every day. Violence generally occurs when social relations and power selections are uneven due to the strength of patriarchal culture - placing women as subordinates and second-class beings. In this unequal relationship, women are conditioned to become helpless humans, full of dependency to men, and in turn, they are “taken for granted”, exploited and trafficked inhumanely. The above explanation asserts that trafficking is not only an act that tarnishes the value and dignity of humanity, but also threatens and undermines the values that are built on by the religions, namely humanity, justice, equality, salvation, and compassion. Therefore, trafficking violates not only human rights, law and international agreements, norms and morality, but also violates the religious principles, universal values and morality. The basic question is how can this disappearance of humanity occur endlessly on the face of the ethics of all religions and the guidance of morality which all teach and lead to goodness, glory, and a dignified life on humanitarian principles? RECOMMENDATIONS For all these facts, through this prestigious forum, we recommend the followings:

1. The United Nations (UN) must ensure all states to value, respect and protect the rights of immigrants, migrant workers, refugees, and uprooted people, both as humans and as citizens of the world.

2. This forum must follow up on the formulation of international policies and the grand design of sustainable human mobility that respects human rights that should absolutely binding on all countries.

3. Religions are obliged to provide affirmation of empathic moral and ethics for immigrants, migrant workers, refugees, and uprooted people in order to obtain humane, fair and dignified treatment wherever they are.

4. Civil society must continue to work together and build strength in advocating and facilitating the infrastructure of fair and humane treatment for immigrants, migrant workers, refugees, and uprooted people in the world.

These are the main points of thoughts that I would like to convey today. I hope it can be beneficial in contributing to the advancement of the human rights of immigrants, migrant workers, refugees, and uprooted people in the world. Thank you very much.

Jakarta, 12 November 2019

Appendix C

ARYA SAMAJ SOUTH AFRICA

Vedic Sannyasa Mandal SWAMI VEDANAND SARASWATI

Spiritual Head

21 November 2019

A Response to the Moral and Ethical Imperatives of Sustainable Human Mobility

Ayam Bandhurayam Neti Ganana Laghuchetasam Udaracharitanam Tu

Vasudhaiva Kutumbakam

"Only the narrow minded discriminate by saying: One is a relative; the other is a stranger. For those who live

magnanimously the entire world constitutes but a family."

Maha Upanishad (6.72)

This statement is not just about peace and harmony in the community, but it is most importantly about a truth that society as a

whole, all nations and races are one family, the children of One Universal Creator. This is what the phrase, Vasudhaiva

Kutumbakam encapsulates. The ultimate goal Hindus strive for is the highest good and the welfare of all, i.e. to promote the

physical, spiritual and social development of all beings. No one should remain content with his or her own welfare but consider

his welfare in the welfare and well-being of all. The individual good is always latent in the collective good, this is what Hindu

Philosophy, as enshrined in the Vedic Scriptures, declares. In our daily prayers we pray;

Sarve Bhavantu Sukhinah

Sarve Santu Niraamayaah

Sarve Bhadraanni Pashyantu

Maa Kashcid Duhkha Bhaag Bhavet

“May ALL be happy. May ALL be healthy, May ALL attain peace and perfection. May none suffer.”

Brihadaranyaka Upanishad (1.4.14)

The Hindu moral response to refugees must therefore begin theologically with the origin of all in God. The Upanishads, a

fundamental Hindu Scripture, seen as the essence of the Vedas, speak of God as “That from which all beings originate, by which

they are sustained and to which they will eventually return (Taittiriya Upanishad 3.1.1)." God is not the national or ancestral

deity of a particular religious or indigenous community, but the source of all life and existence. God is not limited by our own

man-made national borders and we should never assume that one community is favoured or privileged by God above all

others. National boundaries are not God's boundaries! The single moral value that expresses best the meaning of this divine

and human unity is compassion ('daya'). Daya is a Sanskrit word meaning "compassion", but more specifically, 'compassion or

love for all life'. However, it is not a mere display of kindness or sympathy to someone in distress. Daya calls for complete

identification with the suffering experienced by another living being and relieving that suffering as a means of relieving the

agony as if experienced by oneself. At the heart of this teaching is a fundamental humanism that flows from the vision of seeing

oneself in others, as clearly declared in the Vedas;

Yastu Sarvaani Bhutaan-Yaatmanne-Vaanu-Pashyati.

Sarve-Bhuuteshu Chaat-Maanam Tato Na Vi Chikit-Sati

"He who sees all beings in the self and the self in all beings, feels no hatred against any creature in the world, for, he realises

the oneness of all souls."

Yajur Veda 40.6

It further declares (Rig Veda (5/60/5)) that 'No one is superior or inferior; all are brothers; all should strive for the interest of

all and progress collectively'. Not only are all human beings born equally but are also born with equal dignity and human rights.

Human dignity cannot be ensured merely through constitutional means. It has to be embedded in the basic value system of the

society. Hinduism considers the Right of Happiness to be the highest fundamental right of all humans. The Atharva Veda goes

further and talks about various Rights and Duties.

"All have equal Rights to articles of food and water. The yoke of the chariot of life is placed equally on the shoulders of all. All

should live together in harmony supporting one another like the spokes of a wheel of the chariot connecting its rim and hub”.

(Atharva Veda - Samjnana Sukta)

Hinduism thus requires that we make the common good the purpose of public policy. Those concerned about the universal

common good, values and respects the dignity of all beings and are devoted to their flourishing, must adopt policies and actions

that aim to overcome such suffering. Human beings do not thrive when they are the victims of injustice, oppression and

violence or when they lack basic human rights as well as necessities such as health care, housing, education and work.

These core Hindu moral values must guide our response to refugees and the expression of these values into policies that

address the reality of suffering in their lives. Our priority must be for those who are forced to flee their homes because of

violence and threats to their very survival. It is immoral if, because of xenophobia, prejudice or economic situation, we shut our

hearts and our doors to those who come to us in desperate need for protection and the sustenance of life.

As a simple example I cannot prosper as an individual or individual family if my neighbor is poor. The so-called prosperous

nations of the world owe much of their prosperity to these nations that have been exploited, become poor and are projected as

migrants, refugees etc. It is our moral duty to help develop these countries so that they may each find happiness, employment

and joy in their native lands.

Yet again the Vedas declare;

Atithi Devo Bhava

This verily means realise that the Guest is God. In Vedic tradition, a 'deva' (Devo) is a divine being deserving of welcome,

reverence, respect and generosity. A deva is accorded hospitality and received with dignity. The word, atithi, which loosely

translates as "guest", literally means a person who comes to us or turns up unexpectedly. This can mean both the guest who

arrives at our door or the refugee who is forced to flee their home and who arrives in desperation at our borders. By speaking

of such persons as devas, the Vedas remind us of our moral obligations to treat them with reverence, respect and generosity. A

guest here is not defined in any way by religion, ethnicity, place of origin, age, or gender. The guest is deserving of our

hospitality by the fact of their inherent divinity as well as human dignity.

As we have a moral responsibility to look for the welfare and wellbeing of all, we must equally remember that this means doing

all we can to not only care for refugees, but also consider and prevent the dire factors that make people flee and become

refugees. Amidst the wars, poverty and civil unrests, the destruction of the environment and its resulting consequences are an

escalating factor causing many to flee their homelands. The lack of water alone, without which we cannot exist, is escalating at

an alarming rate.

According to the United Nations, by 2040 there will be up to 700 million water refuges and the world will only have 50% of the

water it needs. This is an explosion of a crisis that we are faced with today with disastrous consequences tomorrow. Climate

change is a reality that we cannot ignore any longer. The Amazon is burning! Deforestation is taking place at a remarkably

deadly pace just to graze the cows who will become our future hamburgers. We are killing our animals and, in the process,

exploiting our natural resources and killing this planet faster than we can even think. In Hinduism, the protection and

preservation of earth is vital, as declared in the Yajur Veda (36/13); “May this dear green earth be free from exploitation and be

full of wealth and abundance. Generous an expansive, may she provide a happy and comfortable home for all of us to live in

peace joy and harmony!" Where is the harmony in our actions as a society today? Prevention is better than cure! We are the

only solution to the crisis that we have created.

If we as a society choose to change and move away from our own selfish and hateful agendas, something amazing happens.

When all the hatred and selfishness is out, you put our values and morals back in, values like compassion, love, integrity and

kindness, values that are natural to humanity and enshrined in the Vedas.

You put all this in, and our whole world changes. You put this in; and we become one, healthy, undivided and compassionate

family, united in our diversity. This is Vasudhaiva Kutumbakam. No one flees, because everyone is happy!

Life is not about sustainability, but thriveability. We must not only sustain and survive, but thrive!

As the Arya Samaj South Africa, the Global Interfaith WASH Alliance and the Hindu Community at large, we wish to express our

full support and solidarity with the CWWM's mission, as well as with every migrant, refugee and displaced person, and we are

committed to working with you in this regard. We are outraged at the abuse, lack of respect and dignity, as well inhumane

torture that our fellow brothers and sisters are exposed to, and more-so, that there is very little or no legally enforceable

framework to protect them. We demand that the U.N., as well as governments globally, undertake to ensure that non-legally

binding frameworks such as the GCM become mandatorily and legally enforceable in all nations of the world, as well as ensure

that the very same Compact thoroughly safeguards and enforces, in every way possible, the human rights and inherent dignity

of every migrant, refugee and displaced person.

May our collective actions, as one multi-faith family, speak louder than the sound of bombs that threaten to divide us. We

cannot witness injustice and keep silent anymore. We cannot talk but be actionless anymore! It is time we go out without fear

of condemnation, without fear of ridicule, and be a voice of action, truth and compassion for those who cannot speak, and

whose cries fall on deaf ears.

There is only one humanity, one nature, one earth and one chance. We are all a part of it! We all are responsible! We can change

the word and we must change the world. In the words of, Mahatma Gandhi, “Be the change you want to see". It's no longer a

matter of how, but when!

With much love, light, peace and blefsings,

Swami Vedananle Saraswati

Spiritual Head - Arya Samaj South Africa

Africa Project Coordinator - Global Interfaith WASH Alliance

45 Meerut Rd, Westville - Durban - P.O Box 1770, Durban, 4000 Contact: +27 31 267 0544 - Email:

swamivedanand@aryasamajsouthafrica.org

Website: www.aryasamajsouthafrica.org @thearyasamajsa

f Arya Samaj South Africa @ thearyasamajsa

Appendix D

Closing Remarks:

The Moral and Ethical Imperatives of Sustainable Human Mobility

My name is Glorene Das, a third generation of migrant in Malaysia. I have flown 34 hours from Malaysia to be part

of the 10th CWWM International Consultation and to be part of this auspicious events , on Quito, Ecuador.

It is a very significant day , as I stand in front of you, representing IMA ( International Migrants Alliance) the first

global alliance composed of and led by grassroots migrants which unites more than 160 organizations from all

global regions, a few from the region representatives are with us here today.

IMA has a motto , which goes like this, “ For a long time , others have spoken on our behalf, now we speak for

ourselves”. This motto expresses our aspirations to be recognized as migrants , refugees, workers and above all – a

human being with rights and voices.

Which is why this event is so important to us because as migrants , refugees and displaced people , we are

excluded and unheard, we are rendered invisible despite our work, our role , our contribution , we are blamed for

societal problems.

Today, forced migration has become our reality with more than 250 million migrants , and 63 million displaced

people around the world, the number continues to grow. We are forced to leave our homeland because of

globalization causing poverty and unemployment, war and conflict and environmental destruction. Yet, when we

migrate to our “dreamland”, we are exploited and trapped into debt bondage, trafficked or tricked into slavery,

denied our human rights and freedom, we are vulnerable to abuse. Many have disappeared, some even died.

Unfortunately, as the crisis of neoliberal globalization is deepening, the situation of migrants and refugees is also

worsening.

As such we truly welcome the opportunity for IMA and the migrants to be in this event, so please accept our

appreciation for giving us this space and this moment to express our eagerness and willingness to work with each

one of you to increase the protection and uphold the human rights and dignity of the affected communities in this

globalized work.

From 10.00am this morning , we heard the strong and powerful united voices on advocacy efforts, services and the

solidarity role of the religious bodies , institutions and organization for the well being of all migrants and refugees.

We thank you for sharing your statements of commitments to us , and for the initiatives you have all began with

us.

Therefore on behalf, of all migrants , refugees , displaced peoples, indigenous communities and LGBTQ Groups , I ‘d

say ,

“ Ask us not what’s our religion , race or creed, just take us in our hours of need, continue to let us know that you

care for us, care enough to act, and share spaces, resources and wealth, so there’s equality and equity.

Mucho gracias for this opportunity ! Long Live International Solidarity.

Appendix E

International Panel on Narratives of Forced Migration, Exploitation and

Resistance

Organized by the CWWM and the International Migrants Alliance

15 November 2019, 2:00PM – 5:30PM

The International Panel on Narratives of Forced Migration, Exploitation and Resistance is a

space for grassroots migrants and other displaced peoples to speak and present stories

highlighting their concerns and agenda, and the importance of building movements from the

ground to defend and uphold their rights and wellbeing.

It will be held to complement initiatives of churches, faith-based organisations, grassroots

organizations and service institutions in relation to the Global Forum on Migration and

Development (GFMD).

While the GFMD has been moved to January 2020, formations such as Churches Witnessing

With Migrants (CWWM) and the International Migrants Alliance (IMA) have decided to pursue

planned events in Quito, Ecuador to generate solidarity, put the spotlight on migrants in

general and migrants in and from Latin America and Caribbean in particular, and build up

advocacy towards the GFMD and other spaces in the future.

The planned international panel feeds into the workshops and discussions that CWWM10 will

have on November 16 and 17.

Meanwhile for the IMA, the activity will give the global and regional context on migration that

will enrich the planned National Assembly of Ecuadorian Migrants, and the Cultural and

Solidarity Speakout on November 16.

The program of the international panel will be as follows:

I. Opening Remarks

Antonio Arizaga, International Migrants Alliance

II. Narratives o Forced Migration and Displacement

Speakers: Joanna Concepcion, Migrante International (Philippines)

Monica Emirou Enyou, National Association of Women Organisations (Uganda)

Katalina Lopez, Movimiento Migrantes Mesoamericano (Guatemala)

Marco Mejia, IMA USA

III. Narratives of Exploitation

Speakers: Sringatin, AMCB (Hong Kong)

Bojana Tamindzija, Center for Politics of Emancipation (Serbia)

Benjamin Ficklin, South Texas Human Rights Center (USA)

IV. Narratives of Struggles and Resistance

Speakers: Glorene Das, Tenaganita (Malaysia)

Karen Balbin, Colombian Refugees Organisation (Chile)

Ana Robelo, IMA USA

V. Reaction from CWWM

Speaker: Rev. Ray Schellinger

American Baptist Churches USA

Appendix F

Responding to the Migrants’ Narratives at the 10th CWWM International Consultation

By Rev. Ray Schellinger, American Baptist Churches

We, as communities of faith, have been given the unique opportunity to listen to the voices of migrants and those at the grass roots level who have given their hearts and their passion to advocate for their fellow sojourners. We understand that in asking for your trust, we don’t take this responsibility lightly. You have said, “Now we speak for ourselves.” We want you to know that we see you, we hear you, and we honor you.

There have been a number of themes which have resonated throughout your testimonies, and I would like to reflect here on three of those.

Dehumanization

We have heard and we have seen, again and again, the many ways in which the humanity of migrants is not recognized. Traffickers and exploiters treat human beings as commodities, valued only for the wealth that can be extracted from their labor or their lives. Employers feel empowered to imprison, abuse, beat, and even murder domestic workers with impunity. Migrants face horrendous abuse along every stage of their journeys, and when many of them die along the way, their bodies are left on the ground where they fall, or are buried in mass graves with no recognition that a human life has been extinguished.

Even our political and social leaders have referred to migrants and asylum seekers as animals, criminals, murderers, traffickers and rapists, just for trying to preserve their lives. Our nations have used inhuman detention regimes as an answer to the arrival of migrants to our borders. Millions of people are forced to live, work and sacrifice without documents, protection of their rights, or the freedom to join the communities around them.

Though we have too often lost sight of the humanity of the stranger before us, it is our own humanity that is truly being lost in the unjust treatment of the ones whose survival is in our hands.

If we are to re-humanize that which we have dehumanized, we must begin to see in the faces of each and every stranger, the face of our brothers and sisters, or even more than that, the face of the divine presence living among us.

Systemic and Structural Challenges

It has been made abundantly clear that in order to affect real change in the welcome and treatment of migrants, we must challenge the structures and systems which have created the current global crisis.

The effects of colonialism and neo-colonialism are evident still in the distribution of resources and the access to power within countries and between them. Neo-liberal economic policies pull the national resources of indebted countries away from addressing the needs of the people and channel them to the rich or out of these countries altogether.

Global capitalism has created a reality in which people are treated as commodities to be exploited by those who hold capital. Commerce and capital are almost unlimited in their ability to cross borders to the places where they can yield the most profit, but human beings are not allowed to move to where they can earn a just living. Land and natural resources that indigenous and marginalized people depend are exploited and despoiled by those who are immune to the consequences but who profit from their destruction. Global capitalism treats all things and all people only by the value that can be extracted from them.

There has been a tendency among the richest countries to identify themselves as the victims of the global mass movement of people crossing borders, decrying the need to absorb the multitudes of migrants who are coming to their borders for asylum, for dignified work, for hope. In taking this identification, these nations have chosen to ignore completely the role that the systems they have put into place and actively sustain have created the mass movements of migrants to begin with. It is not an accident that the mass movement of migrants closely traces the routes back to the colonizing countries from the nations they have historically exploited.

If we are to come alongside migrants, if we are to build ministries of service, rescue and welcome, we must also come to terms with the economic and structural realities which drive migration, and which must be addressed if we are to have an impact on the lives of those we are called to protect.

Organization

When it comes to protecting the lives and rights of migrants, the need for organization and mobilization is evident at every level. For instance, it is exactly the breakdown of community structures in many remote areas which lead to the conditions which drives migration to begin with. As societal structures breakdown, local, grass roots organization becomes the greatest resource to help people remain in the homes where they would prefer to stay.

A lot has been said about the mass movements of people leaving Central America. Many people have viewed the caravans as a threat or invasion. What they do not recognize is that these organized movements have been formed exactly for the protection of those who felt the need to abandon their communities, but bonded together to protect themselves, knowing that the majority of migrants moving on their own are constantly abused and victimized along the journey. Many similar movements have formed organically when migrants have relied on strength in numbers, often the resource they have.

Organization is also essential to protect the rights of migrants who are subject to abuse by employers, traffickers and government actors. Workers movements with the support of civil society and faith communities have been very effective at calling public attention to abuses and influencing legal protections.

Strength in numbers also means new forms of coordination among the hundreds of organizations which are working for welcome and justice around the world. Central to this

Is a need for those of us from the western capitalist power centers to join with those of you from the excluded majority, not just make these stories known in our churches, in our halls of government, in our communities, but to have your presence at every stage of leadership and organization.

Pastoral Response

As we have listened to the stories you have presented, and done our best to walk with you on the journey, we are overwhelmed by the pain that migrants have born along the way.

I want to offer a pastoral response.

I once heard it said, that “when you offer people hope, you have to be prepared to receive and accept some of their hopelessness.”

We thank those who have offered to carry, again and again, this burden of hopelessness.

In the midst of the pain and hopelessness, we hear God’s voice from Isaiah 40 telling us:

Comfort, comfort my people,

says your God.

Speak tenderly to Jerusalem,

and proclaim to her

that her hard service has been completed.

Again and again the biblical narrative shares the stories of God bringing God’s people home.

This passage is spoken to a Jewish nation exiled in Babylon, with an impassable desert between them and their home in Jerusalem. It would have seemed impossible for them to break free of their captors and cross this cruel Wilderness, high mountain passes, low valleys, and rugged and dry expanses.

And to them God says:

A voice of one calling:

“In the wilderness prepare

the way for the Lord;

make straight in the desert

a highway for our God.

If you pay attention to the verbs in this text, you will see that they are spoken in the imperative. This is not God saying what God will do alone, but rather the command to all of us.

Comfort,

Prepare,

make straight

In the midst of the wilderness, we are called to begin the work of bringing God’s people home, or perhaps, bringing home to God’s people.

This is what you are doing! And we give thanks for every effort that you make on behalf of those stranded so far from home.

By doing it we hold our hope in the midst of this present hopelessness that indeed, one day and one day soon,

Every valley shall be raised up,

every mountain and hill made low;

the rough ground shall become level,

the rugged places a plain.

And the glory of the Lord will be revealed,

and all people will see it together.

May God bless you in this work, and remember, God’s glory is revealed as we help bring God’s children home.