Migration, development, and agriculture in Catholic social thought
(Vatican Radio) The Agriculture Department of the State University of St. Petersburg
will be signing an agreement with the Scalabrini International Migration Institute
(SIMI) of the Pontifical Urbaniana University in Rome to allow students to study at
both institutions. The Rev. Gabriele F. Bentoglio , the Under-Secretary of the Pontifical
Council for the Pastoral Care of Migrants and Itinerant People , will travel to St.
Petersburg from March 17 to 21 , 2014. There will be a study day devoted to issues
relating to migration, in connection with development and agriculture. There will
also be a panel discussion , which will take place during the ratification of the
Agreements of Collaboration between the two faculties.
The full text
of Fr. Bentoglio’s intervention is below
Migration, development
and agriculture from the point of view of the social doctrine of
the Catholic Church
GABRIELE F. BENTOGLIO
1 .
Introduction Among the major documents that form the social doctrine of the Catholic
Church, under the particular angle of attention to migration, we must at least mention
Rerum novarum (1891), Populorum progressio (1967), Sollicitudo rei socialis (1987),
Centesimus annus (1991), and Caritas in veritate (2009). This last document deals
with the “integral human development”, but in the light of “charity in truth”, which
is considered “the main force behind the authentic development of every person and
of all humanity” (n. 1). Today we have the opportunity for a thorough reflection
on the relationship between migration and development and the rural world, formulating
adequate responses to the concern for justice and the desire for progress for millions
of people. In fact, today it is estimated that the number of international migrants
is 232 million, while more than 900 million people, representing three-quarters of
the world’s poor, live in rural areas in situations of need. Therefore, we are faced
with important topics for the human family and therefore of direct concern of the
Holy See and the Catholic Church because, according to their nature and mission, they
are called to support, in every circumstance, the cause of humanity. It is often necessary
to solicit adequate decisions, by the action of individual countries or through the
various initiatives offered by international cooperation. 2 . Two guiding criteria:
justice and the common good With regard to the social doctrine of the Church, charity
is its high road. Benedict XVI, in fact, wrote that “by [its] close link with truth,
charity can be recognized as an authentic expression of humanity and as an element
of fundamental importance in human relations, even of a public nature” (Caritas in
veritate, n. 3). Here is the root of Christian humanism (Id. n. 78), which is many
times quoted in the text of the Pope’s document and which is one of its characteristic
expressions. The Church’s social doctrine has two guiding criteria, of special
relevance to the commitment to development in an increasingly globalized society:
justice and the common good (see Id. n. 7, 36, 78). In the context of migration I
would like to emphasize in a special way the common good, according to which the Catholic
Church proposes four principles for the legitimate regulation of migration flows by
governments, namely: 1 . their commitment to ensure that it is not necessary for
people living in poor countries having to emigrate to live in accordance with their
human dignity (right to not migrate); 2 . the right to emigrate; 3 . the right
of public authorities to regulate migration flows (with respect for the fundamental
human rights of migrants and the distinction, in their mixed flows, among migrant
workers and refugees and asylum seekers), bearing in mind the common good of the nation, 4
. but in the context of the universal common good (see Id. n. 7, cf. as well the final
part of n. 34 and the affirmation of n. 35 that “the poor are not to be considered
a «burden», but a resource even from a strictly economic point of view.” In any case,
“every worker is a creator” (Id. n. 41). 3 . The re-evaluation of the values of
the agricultural world In Chapter II of Caritas in veritate, Benedict XVI says
that “the world needs a profound cultural renewal and the rediscovery of fundamental
values on which to build a better future” (Id. n. 21). And, on Sunday prayer in St.
Peter’s Square on November 14, 2010, the Pope said that in response to the global
economic crisis a strategic revitalization of agriculture is required. The current
scenario, said the Pope, must be taken in all its seriousness, because it is “an acute
symptom that is added to other more serious and already well known, such as the continuing
imbalance between wealth and poverty, the scandal of hunger, environmental emergencies,
and the problem of unemployment.” It is therefore necessary, the Pontiff continued,
“to re-evaluate agriculture not in a nostalgic sense, but as an indispensable resource
for the future.” “In fact – he added – the process of industrialization has often
overshadowed the agricultural sector, which, while taking in turn benefit from the
knowledge and modern techniques, it has declined in importance, with significant impact
on the cultural level.” In addition, “the temptation for the more dynamic economies
is to chase advantageous alliances which, however, can have harmful effects for poorer
states, prolonging situations of extreme poverty of the masses of men and women and
draining the Earth’s natural resources.” To this must be added that in the old
industrialized countries are often incentivized “lifestyles marked by unsustainable
consumption, which are also harmful to the environment and the poor.” “It is necessary,
then, in a truly unified way, a new balance between agriculture, industry and services,
so that development is sustainable, no one go without bread and work, and the air,
water and other primary resources be preserved as universal goods.” It is essential,
therefore, “to cultivate and spread a clear ethical awareness, the height of the most
complex challenges of the present time; everyone should educate themselves to a more
wise and responsible consumption; promote personal responsibility along with the social
dimension of rural activities, based on values perennials, such as hospitality, solidarity,
sharing the toil of labour.” Finally, on the basis of the claim that “human beings
as such feel realized in interpersonal relationships” (Caritas in veritate n . 53),
one could propose, in the cultural context, the question of personal identity and
also that of the various peoples, for “the unity of the human family does not abolish
the identities of individuals, peoples and cultures, but makes them more transparent
to each other, more close in their legitimate diversity” (cf. Id. n. 54). 4 . Correlation
of the causes Among the reasons why millions of men and women emigrate, the Catholic
Church lists “the extreme insecurity of life, which is a result of food shortages”
(Id. n. 27), the issue of water, agriculture (ibid.), environment (Id. n. 48), and
energy (Id. n. 49), of course in combination with rights and duties (see Id. n. 43),
and with attention to the direct link between “poverty and unemployment” and “decent
work” (Id. n. 63), which is the right of all workers, even those who are irregular
(see Id. n. 64 and the “International Convention on the Protection of the Rights of
all migrant Workers and members of their families”). We have to keep in mind, however,
that “there is room for everyone on this earth: on it the entire human family must
find the resources to live with dignity, through the help of nature itself, a gift
of God to his children, and with the commitment of their work and their own abilities”
(Id. n. 50). In any case we must adopt “new lifestyles” (Id. n. 51), and this is closely
connected with education (see Id. n. 61), without forgetting the need to create “a
new economic and productive order, socially responsible and humane” (Id. n. 41). Another
cause of migration is globalization itself, of which human mobility is an expression. The
crisis that the world is experiencing proves, in fact, that the development cannot
only be technological and economic, that despite having “lifted billions of people
out of misery” and “given many countries the possibility of becoming effective players
in international politics”, development continues anyway “to be weighed down by malfunctions
and dramatic problems” (Id. n. 21). The development must be one of “the totality of
the person in every single dimension” (Id. n. 11), so that it does not become a goal
in itself, but a means for the realization of the human person, “the destiny of humankind
that cannot be separated from its nature” (Id. n. 21). In every human being there
is the “image of God” that makes them “really discover each other and to mature in
a love that «becomes concern and care for each other»” (Id. n. 11). Human beings develop
through their relationships with others and, therefore, development cannot be an individual
matter but necessarily a social one. It is, therefore, intended to contribute to the
building of that “civilization animated by love” proposed by Pope Paul VI, “whose
seed God has planted in every people, in every culture” (Id. n. 33). It is necessary,
then, a greater closeness between people, which may be transformed into true communion,
if you want to get the authentic development of peoples. In fact, it “depends primarily
on the recognition of being a single family working together in true communion, made
up of people who do not simply live next to one another” (Id. n. 53). 5 . Economic
impact However, it is interesting to note that the relationship between cultures
has its fallout in the economic field. In the document Caritas in veritate, the Pope
says that “the reduction of cultures to the technological dimension, whether in the
short term may facilitate the obtaining of profits, in the long term impedes reciprocal
enrichment and the dynamics of cooperation”, as “the worker tends to adapt passively
to automatic mechanisms, rather than to release creativity” (Id. n. 32). And the technological
development is born “from human creativity as a tool of personal freedom” (Id. n.
70). It should be stressed that the worker, both the farmer and the migrant, is
a person, “the image of God.” In fact, they are the subject of work and the various
actions that they do, regardless of the type of activity, should lead to the realization
of their humanity, to fulfil the calling to be a human person. It is not the kind
of work being done to determine its value, but the fact that it is a person who implements
it. So you cannot consider the worker “as a commodity or a mere workforce,” nor treat
them “like any other factor of production.” The worker “possesses fundamental, inalienable
rights that must be respected by everyone and in every circumstance” (Id. n. 62). The
job search, which brings more and more men and women to cross the borders of their
nations, with or without permission of the countries of destination, virtually involves
all states in the migration phenomenon, as the land of origin, transit and / or destination.
Therefore, the Pope writes that “we are facing a social phenomenon of epoch-making
proportions that requires bold, forward-looking policies of international cooperation
in order to be handled” (Id. n. 62). This policy calls for “close cooperation between
the countries from which the migrants come and the countries in which they arrive,”
assisted “by adequate international norms able to coordinate different legislative
systems with a view to safeguarding the rights and needs of individuals and families
emigrated and , at the same time, those of the host of the emigrants themselves” (Ibid.). The
themes of agriculture and environment are particularly dear to the Holy Father Francis,
who at the General Audience on 5 June last said: “I arise the questions: what does
it mean to cultivate and care for the earth? Are we truly cultivating and protecting
the creation? Or are we exploiting and neglecting it? The verb «to grow» reminds me
of the care of the farmer for his land so that it may bear fruit, and this fruit be
shared: how much attention, passion and dedication! Cultivating and caring for creation
is an indication of God given not only at the beginning of history, but to each one
of us; it is part of its project; it means to let the world grow with responsibility,
transform it to be a garden, a place of living space for everyone.” 6 . Perspectives
of commitment It is necessary to reinforce international solidarity in order to
tackle the great challenge posed by the development of peoples, and doing this, the
specific commitment to ensure effective food security for humanity, but it is also
necessary to give valid answers to the expectations of those who work the land, small
farmers, artisans, and their families, who live and work in rural areas. In fact,
it must be eliminated the risk that the rural economy can be considered as a secondary
one, or even forgotten, losing those fruitful elements of social, economic and spiritual
order that characterize it. The present situation of the rural world highlights
how the global exchange, the use of modern techniques and constant progress in research
allow an increment, including a rapid one, of production as well as the levels of
human development. It is a reality that cannot be overlooked or denied, but it must
be accepted and valued, provided that it is recognized as an additional instrument
of creation offered to the human family and not as a disruption of the natural order. As
for the ideal of the common purpose of goods, unfortunately these are often concentrated
in the hands of a few people, excluding those who are not able to enjoy them and who
are limited in their deepest aspirations or even deprived of the conditions of dignity.
Keeping in mind the numerous issues related to agrarian reform and rural development,
we should recall the unchanging principle that “God gave the earth and all it contains
to all persons and all peoples” (Gaudium et Spes n. 69) as an inspiring and shared
criterion of a social and economic order that engage and motivate every member of
the human family. Based on this principle, the social doctrine of the Catholic Church
has often expressed its condemnation of the estate as intrinsically illegitimate (e.g.
Populorum Progressio n. 23; Pontifical Council for Justice and Peace, “Compendium
of the Social Doctrine of the Church”, n. 300, 2004). This policy assumes greater
importance when one considers the distribution of goods within the same country, giving
rise, especially in rural areas of developing countries, to living conditions far
short of satisfying basic needs. In rural areas situations of poverty, exploitation,
lack of access to the market, social exclusion become more acute when, at the same
time, there is lack of protection for those who work the land. In fact, they are subjected
to poor living conditions, since their work is affected by adverse weather and natural
disasters, as well as by the fact of not having the resources to cope with the shortage
or the loss of crops, resulting in gradual abandonment of agricultural activity with
the illusion, often misleading, to find best answers to poverty in urban areas. There
is another element that affects the future of rural areas, which is the responsibility
of the present generations to maintain and protect the nature and its resources, as
well as the various ecosystems that belong to the rural areas (agriculture, forestry,
wildlife, water, and atmosphere). Often the lack of a proper relationship between
the earth and those who cultivate it, the uncertainty in the title of ownership or
possession, lack of access to credit, as well as other situations that affect small
farmers, are the cause of excessive exploitation of natural resources with no other
goal than immediate profit. There is, then, the question of land ownership, an
element of fundamental importance in economic and agrarian policies that can effectively
promote rural development and at the same time to ensure social justice, political
stability and peaceful coexistence. It is known that, as pointed out by many scholars,
the insecure access to land is one of the main causes of rural poverty. The question
becomes even more worrying when conflicts, epidemics and forced migration shift the
responsibility for the household exclusively on women. Traditional customs and rules
often prevent women from having access to land ownership. Therefore some measures
are taken in order to give to women, who are at the centre of familial and social
responsibilities, a fair legal recognition of their role and capacity. The reduction
in the concentration of land must serve “to increase income, improve working conditions,
increase job security and encourage personal initiative, and even reforms that give
way to distribute insufficiently cultivated estates for the benefit of those who are
able to make them bear fruit” (Gaudium et Spes n. 71). This can mean the promotion
of some forms of enterprise, including the small family agricultural enterprise, and
cooperative structures that can operate autonomously and effectively, as well as access
to credit for small farmers and, not least, training in modern approaches related
to appropriate technology and to agricultural production and marketing. This can prevent
negative effects on the levels of production and the migratory movement of population,
for which there is often the abandonment of the countryside and an excessive demographic
pressure around major population centres or to areas where there is a lack of the
necessary infrastructure. The Catholic Church has always paid particular attention
to the rural world and its values, well aware that its main characteristics – for
example, a human scale of living conditions, the immediate knowledge of order, harmony
and beauty of the cosmos, the satisfaction of hard work, the generous exchange of
services in correct individual behaviour and relations with others – can be found
in all times and in all places on the planet. Furthermore, the Catholic Church is
aware of the importance that rural society gives to religion, present in individual
and community life, in work and family, and especially as a source of moral principles
capable of permeating society, providing stability and integrity in the adversity
and obstacles of every day. Conclusion The Catholic Church, facing the great
challenges of our time in the fields of agriculture, development and migration, warns
against the risk “that the de facto interdependence of people and nations is not matched
by ethical interaction of consciences and minds that would give rise to truly human
development” (Caritas in veritate n. 9). The authentic development, in fact, comes
from the “sharing of goods and resources,” which “is not only ensured by technical
progress and relationships of mere convenience, but by the potential of love that
overcomes evil with good, and is open to reciprocity of consciences and freedoms”
(Ibid.). I conclude with the words that Pope Francis addressed to the participants
at the 38th Conference of the UN Food and Agriculture Organization, on June 20, 2013,
saying: “You need to find ways so that everyone can benefit from the fruits of the
earth not only to prevent it widens the gap between those who have more and those
who have to settle for the crumbs, but also for a requirement of justice and fairness,
and respect for every human being.”