"Integrating people on the move into the synodal process"
by Archbishop Buti Tlhagale OMI
by Archbishop Buti Tlhagale OMI
As far as the different categories of people on the move are concerned, their integration into the Synodal process is deemed not just desirable but urgent. The following reasons serve as a compelling motivation why they feel so strong about participating in the Synodal process.
South Africa serves as an adequate example. In South Africa people on the move, especially migrants and refugees, have experienced nothing but rejection, harsh treatment and being named “foreigners” with negative connotations. They have been called “outsiders”, the “unwanted” even though some of them have been here since the dawn of the South African democracy, 27 years ago. They have been falsely accused of “stealing” jobs that should be given to local people. When there are “service delivery” protests, that is, violent complaints about the provision of water, electricity, housing, roads etc. people on the move become the victims. They bear the brunt of the anger of local people. Their stores are at times looted and even set alight. They are accused of selling drugs and are said to be involved in human trafficking. These are extremely harmful generalisations that tarnish the image of the migrants. At times migrants and refugees are attacked physically. People on the move have been thoroughly victimised and turned into scapegoats for the short-comings of the socio-economic system of South Africa. They are spoken of disparagingly. Anecdotally, the hospitality industry has virtually employed migrants to the exclusion of locals. This has not gone unnoticed. Industries that uphold this practice drive a wedge between migrants and locals. On the whole, people on the move strongly feel that their own human rights are trampled underfoot and their own human dignity disrespected. They have this deep desire to confront their fellow-Christians about the many negative experiences that pain them. Their on-going pain and rejection is their strong motivation to desire a common platform where they could be heard.
South Africa serves as an adequate example. In South Africa people on the move, especially migrants and refugees, have experienced nothing but rejection, harsh treatment and being named “foreigners” with negative connotations. They have been called “outsiders”, the “unwanted” even though some of them have been here since the dawn of the South African democracy, 27 years ago. They have been falsely accused of “stealing” jobs that should be given to local people. When there are “service delivery” protests, that is, violent complaints about the provision of water, electricity, housing, roads etc. people on the move become the victims. They bear the brunt of the anger of local people. Their stores are at times looted and even set alight. They are accused of selling drugs and are said to be involved in human trafficking. These are extremely harmful generalisations that tarnish the image of the migrants. At times migrants and refugees are attacked physically. People on the move have been thoroughly victimised and turned into scapegoats for the short-comings of the socio-economic system of South Africa. They are spoken of disparagingly. Anecdotally, the hospitality industry has virtually employed migrants to the exclusion of locals. This has not gone unnoticed. Industries that uphold this practice drive a wedge between migrants and locals. On the whole, people on the move strongly feel that their own human rights are trampled underfoot and their own human dignity disrespected. They have this deep desire to confront their fellow-Christians about the many negative experiences that pain them. Their on-going pain and rejection is their strong motivation to desire a common platform where they could be heard.
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