Summary Report
The ME99 Team
One of the governing images of the Multi-Event 1999 has to do with its status as an event. The picture of the ME99 as an hour-glass suggests that the sands that flow into the ME99, passing through the neck by which they are, for a short while, focused more narrowly, continue onward.
This is as it should be. The Conference Proceedings, for this reason, are intended less as a report on something in the past, than as a stimulus to further reflection and action in the present and for the future.
At the same time, it might encourage recipients of the Conference Proceedings to know something of the scale of the ME99 and its preliminary achievements to date. Most of those take the form of various ways of disseminating what happened there; but some practical initiatives have also been enriched where they already existed, or projected where they did not exist.
What follows is the substance of reports made to the donors who sponsored the costs of the ME99. Besides this information, all delegates to the ME99, and others who have expressed a strong, ongoing interest in what was done through it, will receive a separate report on the ‘participatory/action research’ process in which the eleven Community Based Organisations present at the ME99 took part over several months.
Multi-Event 1999
Religion
in Public Life Transforming Public Life:
Religion in the Making of Public Policy &
Cultural Values (South Africa)
One of the most senior participants in the ME99, Professor Bernard Lategan of the University of Stellenbosch, had this to say about it:
‘Perhaps the best way to thank you is to confirm that the basic and essential goals of ME99 have been met, that a new basis for religion in public life has been established, that there is a final farewell to what has been and a new realisation of the new demands that will have to be met and the different way religion has to make its contribution. Glimpses of a new sense of realism, an new urgency and a new understanding of the enormity of the task could be seen. The vague realisation from both sides—the state knowing that religion is important, religion knowing it has to make a contribution—has changed and a new beginning of a different way of interacting has started, a way that is more realistic, but also more constructive for the future’.
The main events in February were preceded by a preparatory ‘Academic Workshop’ held in Sept/Oct 1998, out of which came a ‘framing document’ for participants to the main events in February 1999. About this, Professor Lowell Livezey of the University of Illinois in Chicago said that
‘The framing document, ‘Constructing a Language of Religion in Public Life’, was a major achievement in itself, because of the masterful way you unpack the main dimensions of the interface between religion and the public, and then order them enough to frame a discussion without pre-empting the discussion itself. Extraordinary’.
These two comments suffice to show something of the impact of the process. They appear not to be isolated. A large number of people have expressed great appreciation of what was done—community based organizations, NGOs, religious leaders, students, academics and political leaders.
We have met our original vision as far as we probably could given the severe financial constraints (sixty per cent of budget received) under which we operated, and the inevitable ‘no-showings’ of people who had committed themselves to coming (particularly from political parties). It is also the case that the ME99 has always been a process which has no fixed end.
The rest of the report details in brief what has gone into making this process work which we have called the ‘Multi-Event 1999’, what results have been achieved to date, and what plans we still have to complete the task within the limits of the original vision.
One original goal of the ME99 was the building of capacity among future leadership. The people who assisted in much of the work of the ME99, by and large students from the universities of Cape Town, Western Cape and Stellenbosch, fit the bill in almost all cases. The process clearly and demonstrably developed the capacity of these students to understand the issues around religion in public life today, to work with them in the debates and discussions held, and to analyse them in their tracking duties (where this was the task). These students, eighteen in all (seven being white male), came from South Africa (mainly), Lesotho, Zambia, the United Kingdom, Spain, Germany, Canada and the USA. They were:
Vital to the original vision of the ME99 was the conviction that debate about religion in public life, and particularly in the making and implementation of public policy, should be significantly informed by the voices of ordinary people whose daily lives determine the arena in which policy becomes reality. In order to meet this hermeneutic (principle of interpretive activity) goal, the idea was to find at least twelve community based organizations who might prepare themselves for participation in the ME99 process.
At the outset, it was clear that the voices of ‘ordinary’ people are not easily heard in the kind of meeting that the ME99 set out to be—an encounter between religious leadership and policy makers in political life, accompanied by academics with expertise in the area. In fact, they are usually overwhelmed. Thus it was important to do three things:
The logic of the first point was simply that there was insufficient time to build trust in groups, that this trust was necessary to open and probing discussion of their concerns and contribution, and that the area of activity the group was involved in was already well developed.
The logic of the second point depends, first, on a sociological view that the effects of particular policies, and of policy making and implementation in general, are most readily criticisable and thus open to new insights and to evaluation when seen from the point of view of those most vulnerable in society. Second, it was crucial that we have the groups per se develop a position and contribution, rather than that we simply get the position of a particular, strong, dominant group leader (or facilitator).
The third point concerns the conviction of James Cochrane, director of the ME99, based on five years research in other contexts, that each group and group representative needed time and a process of internal dialogue, as well as encounter with other group representatives, to develop a position for the ME99 which would be strong and not overwhelmed in the immediate encounter with ‘famous’ and ‘powerful’ people. In socio- logical terms, the goal was to provide a public space within the ME99 itself for a counter-hegemonic set of voices in order to generate the possibility for maximum critical debate and innovative thinking.
We were able to achieve these goals. Thirteen groups were identified, each indicating strong interest in the process as outlined. As a matter of priority (on the intellectual grounds already outlined) a firm and clear commitment was made, whatever our funding situation, to provide support for these groups if for no other person, delegate or organisation to attend the ME99.
Twelve groups came on board for the first Community Groups (CG) workshop in October 1998, with two representatives from each group being brought to Cape Town. Connections were made, each group’s activity shared and discussed, planning for the ongoing process done, and the first steps in defining possible contributions to the ME99 taken. Subsequently, one group dropped out, with eleven attending a four day, second preparatory workshop in January. /end 167/
These groups, as it turned out, made an invaluable and widely felt contribution to the ME99, though the problems of power, knowledge, hegemony and authority did not disappear in the process. These problems were, however, highlighted in the process, as is indicated in one article in the ME99 Chronicle. Indeed, many delegates felt that the single contribution with the most impact at the ME99 was the ‘Message’ delivered by Welekazi Sokutu at the Gala Evening on behalf of the Community Groups, in the presence of Deputy President Mbeki, Vice-Chancellor Mamphela Ramphele of UCT, and SACC President Mvume Dandala. It speaks for itself.
The eleven groups which ended up participating in the process, some of whom it is hoped will continue with this work towards participation in the Parliament of the World’s Religions in December, were:
The evidence of the feedback we have received—both verbally and in written form, both during and subsequent to the various events—leaves us strongly convinced that we went a very long way to achieving the goals of optimal interaction and maximum synergy given the broad mix of people and agencies. The most important advances made through the ME99 depended upon this kind of process, in fact.
But feedback of this nature would not be sufficient. Equally important to the sense or ethos of the ME99 is its capacity to promote concrete practical forms of interaction and synergy that go beyond the immediate context of the debates and discussions we had. We have measured this by three things:
The extent to which this was, or was not achieved, may be partially visible in the details that follow.
Parallel-linked processes and events
The first measure of success has to do with our attempts to engage with and involve other agencies, movements and forums in the ME99 process. This was attempted in two ways: first, by meeting with key players at regional and national level; second, by linking events of other initiatives to the ME99 in a collaborative way (parallel-linked events).
Among the key players with whom we were able to establish a relationship, the following are worth mentioning, with comments attached:
The parallel-linked events we were able to set up are described in the Final Programme, with one exception. Briefly, they meant direct links with:
Institutional and other commitments (ongoing)
These have already been mentioned above. Here we list those bodies or organisations which acknowledge the ME99 as having played a significant role in developing their work, strengthening links they need, or providing the impulse required to get a particular initiative going.
1. Churches AIDS/HIV network
2. Community groups (various, participating)
3. Faith-Health Consortium, Cape Town
4. National Religious Association for Social Development
5. Public Sector Anti-Corruption Initiative
6. South African Science & Religion Forum, Cape Town chapter
1. Rev Christian Balslev-Olesen, General Secretary, DanChurchAid, Denmark /end 169/
2. Rev Frank Chikane, Director General, Office of the Deputy President / Deputy Secretary to Cabinet
3. Rev José Chipenda, All Africa Council of Churches (Programme to Combat Racism) / Igreja Evangelica Congregacional em Angola
4. Bishop Mvume Dandala, President of the South African Council of Churches / Presiding Bishop of the Methodist Church of Southern Africa
5. Minister Geraldine Fraser-Moleketi, Ministry of Welfare & Population Development
6. Prof Jakes Gerwel, Director General, Office of the President / Secretary to Cabinet
7. Archbishop Lawrence Henry, Presiding Bishop of the Catholic Archdiocese of Cape Town
8. Prof Wilmot James, Dean of the New Faculty of Humanities, University of Cape Town (formerly Executive of IDASA)
9. Rev Charity Majiza, General Secretary, South African Council of Churches
10. Deputy President Thabo Mbeki
11. Fr Smangaliso Mkhatshwa, Deputy Minister of Education / Chair of the ANC Religion Commission
12. Archbishop Njongonkulu Ndungane, Head of the Church of the Province of Southern Africa
13. Ambassador Carl Niehaus, RSA Embassy, The Netherlands / International Court
14. Mr Gcinumzi Ntlakana, Office of the Deputy President
15. Rev Moss Ntlha, General Secretary of the Evangelical Alliance of Southern Africa
16. Prof. Mercy Amba Oduyoye, World Council of Churches / Institute of African Women in Religion & Culture, Ghana
17. Imam Rashied Omar, National Religious Leader’s Forum / World Conference on Religion & Peace
18. Ms Naledi Pandor (ANC MP), Chair of the National Council of Provinces
19. Dr Mamphela Ramphele, Vice Chancellor of the University of Cape Town / Chair of the South African University Chancellor’s Association
20. Mr Ebrahim Rasool, Leader of the Opposition (ANC) in the Western Cape
21. Ms Yasmin Sooka, Truth & Reconciliation Commissioner / Deputy President of World Conference on Religion & Peace
22. Fr Buti Tlhagale, General Secretary, South African Catholic Bishops’ Conference / Chair, National Religious Leaders’ Forum
23. Prof. Ben Turok (ANC MP), Parliament
24. Dr CF (Stiaan) van der Merwe, Director, Transparency International, South Africa
25. Prof. Charles Villa-Vicencio, Director of Research, Truth & Reconciliation Commission
26. Mrs Jean Zaru, World Council of Churches / Sabeel Institute for Palestinian Liberation Theology /end 170/
In addition to the centralised events, the ME99 also attempted a limited number of seminars and meetings with the broader public through local community constituencies, held in their locations. These included the following:
1. Baha’i Centre, Woodstock: Sunday meeting.
2. Claremont Mosque, Claremont: Friday noon prayer service, where presentations were made.
3. Moravian Seminary, Heideveld: Public discussion with guests invited by the Concerned Christians Circle.
4. Pentecostal Church, Gatesville: Sunday meeting.
5. Rondebosch United Church, Rondebosch: Sunday meeting & Art Exhibit.
6. St Paul’s Church, Rondebosch: Ash Wednesday meeting, on the Palestinian struggle.
The ME99 was aimed primarily at providing a focusing forum for strengthening important existing initiatives, encouraging new ones, and promoting a revised, more mature engagement between political and religious leadership in our new plural democracy. This is a matter of considerable importance, and it ought not to be confined to the ME99 events themselves.
A very important part of the ME99 process, therefore, is the dissemination beyond the confines of the events themselves to others who are interested or should be aware of the content and results of what was done. The impact of our attempt to change the direction of debate and the ways of dealing with religion in public life depends, to an important degree, on our ability to provide documentation and other forms of access to the data and the process. To this end a number of ‘products’ have been completed or are envisaged, as listed below.
1. ME99 Chronicle: A daily record of the ME99, which has been distributed at Rustenburg II and elsewhere, an easily accessible documentation of the key matters dealt with at the ME99.
2. Conference Proceedings: A full compilation of the documents and contributions which have been made at the ME99, distributed to all participants and other interested bodies, including South African university libraries.
3. Community Groups Research Report: A key part of this process involved developing a participatory research process which has been documented in order to inform further research work.
4. New South African Outlook, April edition: Focus on the ME99.
5. Journal of Theology for Southern Africa, July 1999 edition.
6. Bulletin for Contextual Theology: Produced at the University of Natal, Pieter- maritzburg, and with a readership elsewhere in Africa, the June/July issue of Bulletin focuses on the ME99.
7. ME99 Website: Already in existence, in the process of being further upgraded, containing the bulk of the ME99 documentation and reports:
8. Three-day seminar, Parliament of the World’s Religions (PWR), meeting in Cape Town, December 1999: Seminar to take the key contributions from the ME99 to share with the expected 400 leaders of world religions who will make up the PWR Assembly, and the expected 5-6 000 other delegates.
9. Abridged Report, PWR: An abridged version of the findings of the ME99, to be sent, by an existing agreement with the Board of the PWR (of which James Cochrane is part), to the approximately 400 leaders of world religions who will make up the PWR Assembly.
10. Ongoing Support for Initiatives Arising: Particular initiatives begun through the ME99 process, or strengthened by it, will be supported in various ways by as far as is possible (financial support is likely to be minimal; other possible support includes logistic, organisational, and where appropriate, staff support, for a limited period of time). These include the development of a ‘Faith-Health Consortium’ in conjunction with the Carter Center Inter-Faith Health Program; assistance to the South African Science and Religion Forum; support for initiatives to investigate a church AIDS/HIV network; a revised poverty project; and eco-justice & community project; and research into religion and civil society.
11. Follow up Workshops: On key issues of the ME99, where possible, and in conjunction with others.
12. Book: Ideally, the best material from the ME99 should be gathered into a seminal book. Whether this will happen is not clear.
Norwegian Aid, DanChurch Aid, Church of Sweden Mission, Ecumenical Foundation of South Africa, United Church of Canada, Dienst für Ärtzliche Mission
Additional assistance came from:
World Council of Churches, Lutheran World Federation, Lutheran Churches in South Africa, Ecumenical Services for Socio-Economic Transformation, University of Cape Town.
People involved in organisation
This committee was set up in August 1997, consisting of 19 well-known and strategically placed religious leaders, primarily from the Christian tradition but not exclusively so.
A local (Western Cape) Working Committee was set up in March 1998, with the task of acting as a sounding board for planning.
An office was obtained through the association of the ME99 with the Religion and Social Change Unit in the Department of Religious Studies, in particular with one of its sub-units, namely, the Research Institute on Christianity in South Africa, to which the ME99 Director belongs. The office was staffed by the ME99 secretariat, namely, Hajira Khalfe: Coordinator, Logistics & Office, Eliza Getman: Coordinator, Programme & Communication, Thembi Mlonyeni: Office Administration, Jacques de Wet: Community Groups Organizer, Gillian Walters: Documentation & Publications.
For the Academic Workshop, eight ‘trackers’ were drawn in, all graduate students in religion and/or politics, with the responsibility of documenting the discussions that ensued (available in a separate report or on the website, titled ‘Constructing a Language of Religion in Public Life’). Some of these trackers also helped document and evaluate the two Community Groups Workshops held before the main events.
A similar process was used for the main events in February 1999, with twelve trackers in all. In addition, two people acted as ‘special event managers’ in helping run the Opening Event and the Gala Evening. Marina Bang, a religion journalist of the Natal Witness, produced the ME99 Chronicle for the February events, with the help of Stephen Martin. Additional office assistance was provided by Bastienne Klein (and earlier, Yvonne Fisher) of RICSA, and staff of the Department of Religions Studies.
Inevitably, there are many aspects of the ME99 which cannot be captured on paper, and some which we probably are not fully aware. Clearly, personal contact across all sorts of boundaries, disciplines, work-experiences, and geographical borders was a major part of the ME99 for most people. Much was also said and shared which has not been documented, and probably never will be.
Nevertheless, we trust that these Conference Proceedings convey sufficient of the substance and the spirit of the ME99 to stimulate you, the reader, to build upon its achievements and take its contribution and the insights offered by its participants in new and fruitful directiions—thereby adding your own contribution to what is, in the end, not a conference or set of events, but an urgent, ongoing and important task in our context.