A Theological Reflection & Response to Economic Globalization in Singapore

I. INTRODUCTION As the world become more global integrated and interdependent as a result of technology, there is an urgent need for critical reflection and reforms at all levels: individuals, communities, transnational corporations or TNCs), nations, and global institutions (e.g. IMF and World Bank). Economic Globalization as a deliberate and intentional process started more than twenty-five years. We will take a brief look at its historical developments later. Today, there is an outcry against globalization by NGOs and developing nations in Africa, Latin America and Asia. The rosy promises of better distribution of wealth and welfare among the nations are not being delivered after two decades of global free trade. Within the national borders and among the nations, the rich seems to be getting richer and the poor getting poorer! There is a general sense of discontent across the globe, ranging from opposing globalization to calling for alternative models of globalization.1 This is not an economic paper but a theological one seeking to do three things: (1) understand the issues and challenges arising from the current economic globalization2; (2) identify the impact of economic globalisation on Singapore society; (3) reflect and response theologically on these issues and challenges of globalization in Singapore.

Hans Kng, A Global Ethic for Global Politics and Economics, London: SCM Press, 1997; Dani Rodrik, Governance of Trade As If Development Really Mattered, New York: United Nations Development Programme (UNDP), 2002; Christian Aid, Taking Liberties: Poor People, Free Trade and Trade Justice, London: Christian Aid, 2002; Joseph E Stiglitz, Globalization And Its Discontents, New York: WW Norton, 2003; Joseph E Stiglitz, Making Globalization Work, Camberwell: Allen Lane, 2006; WCC 9th General Assembly, Alternative Globalization Addressing Peoples and Earth (AGAPE), Geneva: WCC Publications, 2005. I want us to make a distinction between globalization as a multi-faceted process and the present debate on the economic, environmental and political issues arising from existing economic model of global capitalism advocated by the G8, international institutions like IMF and World Bank. As to what this economic theory or model entails, I will be describe later in the paper (WCC, Alternative Globalization, 2005) Of course, free market capitalism or Neoliberalism is also being pushed by many Trans National Corporations (TNCs) as the only free-market economic model for growth because it fits their exploitative agenda in developing countries. See Joseph Stiglitz, Globalization and Its Discontents (2002) and Wayne Ellwood, The No-Nonsense Guide to Globalization (2001).
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II. A.

UNDERSTANDING ECONOMIC GLOBALIZATION Definition Though there had been many movements in European history of attempts to increase

trade among nations and kingdoms, the current economic globalization that has been taking place in recent times are unprecedented in many ways in terms of speed, scope and structures. All these are made possible by the advent of modern technologies like the World Wide Web, telecommunication technologies, and ironically, environmental issues (e.g., deforestation and climatic change). These factors brought together nations coming together to trade, develop and deal with issues arising from an increasingly integrated and inter-dependent world. Strictly speaking, economic globalization deals with trade liberalisation, privatization, and financial markets deregulation. It has to be noted that these three pillars of economic globalization as being practised currently are not new ideas. They are based on the capitalism espoused by the venerable Adam Smith, the founder of modern economics. The point of departure from what was originally envisioned by Adam Smith about free market capitalism was the argument for absolute non-intervention of governments in the markets. Adam Smith idealized a perfect market where resources (goods, services and income) will be efficiently allocated. But, Adam Smith believes in market failures, meaning there are areas, circumstances and occasions where the markets failed in efficiently allocating resources, governments must step in to moderate these areas and situations to prevent poverty and injustice from occurring. By reason of the point of departure from Adam Smiths original vision of market capitalism, the current dominant ideology or economic model is also known as neo-market capitalism, Neoliberalism and the Washington Consensus. This ideology or

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economic model is being actively proclaimed and pursued by the northern-western hemisphere powerful countries (particularly US and Europe).3 Therefore, as we deal with the issues and challenges arising from economic globalization, inevitably questions will be raised about political influences of countries in the northern-western hemisphere in the global institutions like IMF, World Bank and WTO. These economically and politically powerful countries are influencing the policies and practices of these global institutions to pursue their national interests. The history of economic globalization as defined in the preceding paragraphs is really short, spanning over the last three decades. Though, its history is short, its speed and scope of growth is phenomenal. Please see Appendix 1 for a brief historical sketch of economic globalization. B. Institutions and Structures That Facilitate Economic Injustice There is a three-tier power structure when we are discussing economic globalization. Existing institutions and structures in economic globalization facilitate economic injustice. 1. National Governments. One of the underlying assumptions for economic

globalization to work is governments non-intervention; allowing market forces to efficiently determine prices and distribution of goods and services. Thus, according to ideology of the Washington Consensus or Neoliberalism, they argue the absolute importance of a country to faithfully practise trade liberalisation (i.e. freeing up of markets; no tariffs), privatization (i.e. privatize all government services and institutions), deregulation of the financial markets (i.e. allow free-flow of capitals in and out of the country). These concepts are actually the conditionality that IMF attached to its loans to developing countries everywhere. It is well known that these are requirements and obligations of IMFs standard package or straight-jacket or
3

Joseph E Stiglitz, Globalization And Its Discontents (2003); Noam Chomsky, Profit Over People: Neoliberalism and Global Order, New York: Seven Stories Press, 1999.

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one-size-fits-all policy for developing countries seeking its assistance in the form of loans. The exclusion of government intervention and the speed of which these conditionality are carried out resulted in a lot of crises and hardships in the countries that followed IMFs prescription for their economic issues and problems.4 It should be noted that the barring of governments role in planning and directing the economy, handing it over to global financial institution like the IMF is a betrayal of the social contract between the elected government and its electorate. It is undemocratic. Similar stories could be told about the insistence on overnight market liberalisation (i.e. removal of trade barriers and tariffs) in countries seeking loans from the IMF. It is proven that in the early stage of transition to free market system, it is important for the government to carefully pace the market liberalisation to ensure that its domestic businesses will be given time to grow up and out to face foreign competition. The cotton industry in Kenya is virtually destroyed by the speedy market liberalisation enforced upon it by IMF.5 2. Transnational Corporations (TNCs). Borderless politically and powerful

economically, these business entities dominate much of trade, technology and ultimately political influence. It is difficult to hold these TNCs accountable for the ecological and economic exploitations in the countries they operate. Part of the reasons is structural; they are managed by professionals who are far removed from the
4

The Asian Financial Crisis in 1997 is indeed a classic clear-cut example of how the situation was made worse by IMF arrogantly and insensitively enforced these conditionality on the countries in Asia South Korea, Thailand, and Indonesia. Malaysia initially followed IMFs advice but later bravely decided against it, the PM then, Dr Mahathir, impose capital controls, stopping the flow of huge speculative money out of the country. Contrary to popular criticisms, Malaysias downturn was shorter and shallower than that of any of the other countries. Joseph E Stiglitz, Globalization and Its Discontents (2003). Christian Aid, Taking Liberties: Poor People, Free Trade and Trade Justice, London: Christian Aid, July 2005. This is an excellent report that introduces one to the inconsistent, hypocritical behaviour of the G8 in trade matters. While preaching free trade (removal of tariffs, subsidies, trade barriers and state intervention), these powerful countries are raising trade barriers (e.g. removal of Kenyan from duty-free status) and providing their farmers with heavy subsidies.

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real owners (shareholders) by layers of investment institutions and holding companies, as such they are dominated by the goal of maximization of shareholders fund.6 3. Global Institutions (i.e. IMF & World Bank & WTO). These institutions

emerged as a result of a gathering of delegates from forty-four nations in July 1944 at a meeting now known as Bretton Woods Conference. Each of the three institutions was set up with specific objectives and scope. Their combined efforts should facilitate development, free trade and stability of financial markets as globalization intensifies. However, these global institutions are viewed with increasing suspect by developing countries over time. To begin with, the overpowering of the views of the US Treasury Department and the eventual implementation of its ideas through these institutions at the Bretton Woods Conference set the platform through which the US would continue to dominate and shape the policies and practices of these global institutions that should remain neutral for the interests of the developing economies. Structurally, the representation of member countries in the IMF is skewed in favour of the rich nations. The executive powers rest with twenty-four directors, with the US holding 16.85% voting power. What is even more troubling is that it is the only member country that has veto power.7 Indeed, structurally, the global institutions like IMF are in urgent

Hazel Henderson comments in Beyond Globalisation (Kumarian Press: 1999): Of the worlds 100 largest economies, 50 are not global corporations, not countries. Forty thousand multinational companies and their subsidiaries dominate two thirds of global trade. Yet even global trade is dwarfed by the colossal of $1.5 trillion daily market in currency dealing. The impact of this electronic market can have on individual countries and their economies has grown beyond the control of national governments. Quoted by Colm Regan, 80:20 Development in an Unequal World, Wicklow: 80:20 Educating and Acting for a Better World, 2002.

See the website of IMF at http://www.imf.org/external/np/sec/memdir/eds.htm for the listing of member countries and their respective voting powers.

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need of reforms. 8 In the annual meeting in Singapore recently, it has agreed to some reforms but that has yet to be seen to be put into practice. C. Issues and Problems Arising From Existing Manner of Economic Globalization The way economic globalization has been pursued and practised for the last three decades, there has been increasing anti-globalisation and discontent voices, particularly among the poorer and developing countries. The following are the problems and issues arising from the current practice of economic globalization. I will briefly describe the issues but leaving out the details but I will provide references and resources that will discuss these issues further. 1. Priority and Sequence: Growth, Development, Trade Liberalisation and

Poverty Reduction. In this paper, Danik Rodrik articulates that the current pursuit and practice of free trade runs contrary to the established objective of the WTO where free trade is not an end in itself but rather attaining development is the goal. 9 However, the global institutions (particularly WTO) have been pushing for free trade as an end in itself. In so doing, the WTO is assuming the centrality of trade and trade policy in economic development. Development should be the end of all trade and trade policies. Growth in trade and GDP does not necessary bring about development for three reasons: (1) growth itself is an insufficient indicator of social welfare because it ignores distribution of income; (2) ignoring the plight of the poor

In its most recent annual meeting held in Singapore, there had been calls for reforms in the IMF in terms of its organization and practice. Grace Ng, IMF in Need of Urgent Reforms, Says Experts, Straits Times Interactive Sep 7, 2006. At the meeting, Singapores Senior Minister Goh Chok Tong, calls upon Asian nations to push for greater voice in the IMF (Straits Times Interactive Sep 5, 2006). Asian countries, in particular, are very wary of IMF if it remains status quo, since they had first-hand experience of its arrogance and costly mistakes. Audrey Tan, IMFs Next Task: Winning Back Asia, Straits Times Interactive Sep 9, 2006.

Danik Rodrik, Global Governance of Trade As If Development Really Mattered, New York: United Nations Development Programme, October 2001. Paragraph 9 of the Agreement establishing WTO in 1995 states: raising standards of living, ensuring full employment and a large and steadily growing volume of real income and effective demand, and expanding the production of and trade in goods and services, while all owing for the optimal use of the worlds resources in accordance with the objective of sustainable development, seeking both to protect and preserve the environment and to enhance the means for doing so in a manner consistent with their respective needs and concerns at different levels of economic development. (WTO 1995:9)

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widens income inequalities and increases social costs; and (3) policies targeting the poor brings sustainable growth because of maximisation of poor peoples potentials (e.g. health and education), making them a contributing force in the economy in the longer term. Rodrik writes, The problem with current trade rules is not that they overemphasize trade and growth at the expense of poverty reduction, but that they overemphasize trade at the expense of poverty reduction and growth. Next, Rodrik touches on the ongoing debate about trade liberalisation and privatization and deregulations as determinants of economic growth. These are the three pillars of the now infamous Washington Consensus that dominated economic theory of growth and development in the 1980s and 1990s. From the case histories of the East Asian Tigers, China and Mauritius, Rodrik disagree with this view. He argues that three strategies of economic growth have proved workable: (1) temporary import protection for home producers worked in scores of developing economies during the 1960s and 1970s; (2) export-oriented growth strategies fully led and supported by governments through building of infrastructure, subsidies and incentives worked in the economies of the East Asian Tigers; and (3) China and Mauritius have proven that a two-track reform strategies worked, namely state-intervention and market forces. Also, Rodrik questions the wisdom of the argument that trade liberalisation brings economic growth. It is often the other way round. He argues that the advanced economies in the West have started with protectionist barriers that were gradually removed as they grew richer and stronger.

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Rodrik concludes in his paper that the focus on development is able to resolve the tensions arising from our discussions and debates on trade, justice, poverty, sustainability and environment.10 We do not know how the debate will develop from here but as long as economic globalization remains as what it is now, free trade will be pursued at the expense of state autonomy and poverty, serving the interests of the few rich and powerful nations who are writing and rewriting the rules of the game. 2. Environmental Problems.11 In most of the economic discussions and debates,

environmental issues hardly surface. This is even more ironic as environmental problems affect both the developed and developing countries. Environmental issues urgently require our attention in economic planning and programmes are global warming or climatic change, deforestation, loss of biodiversity, and drinkable water shortages. Each of these aspects of environmental problems is somewhat interrelated. The climatic change or global warming is directly related to the high consumption of fossil fuels. The high levels of carbon dioxide emission in our world today are accumulating, acting like a greenhouse, capturing solar energy in the atmosphere. Gradually, the earth warms up. Glaciers and polar ice caps melt, ocean currents change and sea levels rise. This is an ugly picture, for when the ocean levels rise, some countries will be submerged and disappear. What is accelerating the process is the rate at which our tropical rainforests are disappearing due to indiscriminate and irresponsible deforestation. The culprits are the rich and poor, individuals and
10

He succinctly concludes: Tensions over these issues become manageable if the debate is couched in terms of development processesbroadly definedinstead of the requirements of market access. Viewing the trade regimeand the governance challenges it posesfrom a development perspective makes clear that developing country governments and NGO critics share the same goals: policy autonomy, poverty reduction, and environ mentally sustainable human development. Danik Rodrik, Global Governance of Trade As If Development Really Mattered (October 2001) See Ruth Valerio, Chainsaws, Planes, and Komodo Dragons: Globalisation and the Environment, Richard Tiplady, One World or Many? The Impact of Globalisation on Mission, Pasadena: William Carey Library, 2003. Also, Chapter 6: Saving the Planet of Joseph E Stiglitz, Making Globalization Work (2006).

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institutions, communities and corporations. Since the middle of the twentieth century, it is estimated that our tropical forests are shrinking by five percent a decade. The indiscriminate deforestation is a serious disruption to the ecology and biodiversity of the tropical rainforests. On of the most devastating effects of climatic change is drought. Lack of clean water is becoming one of the biggest problems facing us today. Worldwide consumption of water has increased sixfold between 1900 and 1995, doubling the rate of increase in population growth. Prolonged emission of pollutants into the atmosphere also brings about acid rain, making water collected undrinkable. These facts are alarming and we would expect governments around the world would pay attention and take action! But this is not the case. For example, two of the biggest contributors to carbon dioxide emission countries, US and Australia, have yet to ratify the Kyoto Protocol (1994). 3. Debt Burdens and Poverty.12 What began as loans from private banks in the

West in the 1970s became burdens made worse by having to turn to the IMF for monies to help them reschedule their loans repayment. The loans from IMF came with the usual Washington Consensus conditionality. The situation worsened as a result of abiding by the conditions forced upon them by IMF.13 4. Unethical Speculative Capitals. Deregulation of the financial markets is one

of the three cardinal principles of the Neoliberalism advocated by IMF. Deregulation

12

The story of debt owed by the less developed countries began in 1973. It was the year where the OPEC (Organization of Petroleum Exporting Countries) collectively raised their prices and this resulted in huge amounts of revenues. These monies were then deposited in secure banks in the West. The increase in deposits available for loans brought down interest rates. These banks turned to the new markets and clients, the less developed countries. These less developed countries were in need of money because of high oil prices and also to finance their exports. Then, in the late 1970s, the US was hit with high inflation and unemployment (known as stagflation). The situation in the US caused worldwide interest rates to rise. Almost simultaneously, prices of commodities (tea, coffee, cotton, cocoa, and copper) fell drastically. These less developed countries had to turn to the World Bank and IMF for loans to help them reschedule their enormous debts. IMF loans came with conditionality, namely that the borrowing nation must adhere strictly to its Structural Adjustments Programme (SAPs). Among the conditions laid was the reduction of government spending and this had recessionary impact, dampening domestic demands. These conditions led the less developed countries deeper into debts. In 2005, the G8 met and agreed to 100% cancellation of debts owed by the poorest countries. However, to date, the promise of debt cancellation has yet to be fulfilled completely.

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of financial markets involved removing all restrictions on the flow of capital, in and out of the country. The removal of capital flow restrictions, aided by electronic banking, attracted huge speculative capitals the developing economies. These speculative capitals are not long-term investments in the production of real goods and services. The speculators are only interest in making money from money, looking for short-term gains from real estates and foreign exchange. These capital flows can easily flow either way almost instantaneously, depending on the sentiments of the markets. For example, in 1996, US$93 billion flowed into East Asia but most of these monies went into risky real estate ventures or local stock market, pushing the prices of estates and shares beyond realistic values. 5. A World Without Borders. Piyasiri Wickramasekera observes that human

migration or movement from one place to another in search for better business or employment opportunities is not new. He observes an increase in human migration within Asian due to globalisation. According to him there are increasing trends of irregular or undocumented or illegal migrant workers and also female workers. These increase in human migration for economic opportunities have also brought about the commercialization of migrant workers recruitment agencies, mostly exploitative and unscrupulous. Whether regular or irregular, these migrant workers are vulnerable in the host countries, especially when the laws, legislations and enforcements are inadequate to protect their legal rights. The increase in human migration also leads to an increase in human trafficking. Usually the reasons for human trafficking are for sexual, exploitative and abusive purposes. Trafficking persons involves transnational organized crime syndicates.

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These activities pose a real challenge to states patrolling their borders and prosecuting the perpetrators.14 Economic globalization, without reforms, will continue to intensify war on terror as anti-American or anti-Western feelings continue to rise across the world, particularly in Islamic and poorer countries.15 III. Economic Globalization and Singapore For a brief historical sketch of the historical, regional and global contexts of Singapore, please see Appendix 2. A. Prevalent Ignorance and Indifference Many Singaporeans, like me, have yet to fully grasp what has been happening in the world developments in terms of trade issues. Perhaps, this is due to the fact that our Government has been vocal in their support for a global free market. Perhaps, due to Singapores smallness and absolutely having nothing in terms of natural resources and hinterland, the island city-state needs a global free market to ensure its economy to survive and thrive. This explains why the Singapore Government has been working very hard to secure free trade pacts with various countries, including the United States. During the Asian Financial Crisis in 1997, many Singaporeans were very critical of Malaysias overnight swift and though actions to curb the negative impact of the free speculative money markets. This is a reflection of the ignorance of Singaporeans concerning the devastating effects of a fully liberalised economy and deregulated financial markets. There are several reasons why majority of Singaporeans are either ignorant or indifferent to global trade issues.
14

For a more detailed discussion on the subject please see Piyasiri Wickramasekera, Asian Labour Migration: Issues and Challenges in an Era of Globalization, International Migration Papers No. 57, for International Migration Programme, International Labour Office, Geneva, August 2002. John Perkins, Confessions of an Economic Hit Man, New York: Plume Book, 2004. Joseph E Stiglitz also shares the same concerns about the need for the US in taking lead to reform globalization as part of the war against terrorism. (Making Globalization Work, 2006)

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First, there is a strong and efficient Government that is clean, competent, cohesive, courageous and farsighted. The Peoples Action Party (PAP) has been in power since the independence of Singapore on August 9, 1965. Though the percentage of win has declined with the rise of younger Singaporeans who were born after 1965, the PAP commands the respect of Singaporeans and world leaders throughout the world. Its track record is laudable, maintaining consistent economic growth through the four decades of independence. To many democratic governments envy, the PAP managed to solicit the cooperation of the labour force to sacrifice by accepting lower CPF contributions and freezing of salaries during the two recessions that the country experienced since independence (i.e. 1985-6 and 1997-8). Then in 2003, when SARS hit Singapore, Singaporeans cooperated with the Governments in implementing swift and drastic measures in containing the spread of the virus. Elsewhere, for example, in Taiwan, nurses rebelled and even jumped off the building in protesting against the governments efforts in imposing quarantine on medical staff treating SARS patients. The adverse side of such a strong and efficient Government is that majority of Singaporeans are very reliant on the political leadership to plan, direct, and even intervene. The way the Singapore Government handled and still handling the market liberalisation since joining WTO has been gradual, ensuring the infrastructure, laws and legislations are in place to put in check on monopolies and unfair trade practices in its economy. The Government has already privatised the telecommunication, public utilities (water and energy), and even part of its public works department. The privatisation of these statutory boards resulted in benefiting Singaporeans with shares in the privatised entities. There had been mergers and acquisitions among the local banks Development Bank of Singapore (DBS) with Post Office Savings Bank (POSB), United Overseas Bank (OUB) with Overseas Union Bank (OUB), and finally, Overseas Chinese Banking Corporation (OCBC) with Tat Lee Bank (TLB). Perhaps, many

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Singaporeans have taken for granted the relatively smooth transition of the Singapore economy towards market liberalisation, privatisation and financial markets deregulation. Second, the virtual non-existent of agricultural industry in Singapore has removed the country from being ensnared in trade issues involving agricultural produce, e.g. market access and farm subsidies. These issues have dominated the discussion and debate even between the European Union and the US. Of course, as mentioned earlier, the agricultural sectors in many poorer countries had suffered greatly as a result of opening up of its agricultural markets to US and the European Union. B. Signs of Trouble and Uncritical Singaporean Christians Reflection/Response Regardless of Singaporeans indifference and ignorance about globalization and its challenges, there are already telltale signs of trouble in our society. Here are some of the problems and challenges that resulted in Singapore becoming more globalized and continue to be dominated by economic goals for growth and development as a nation. First, there is economic obsession. Singaporeans laugh and joke about it the 5Cs. It is a well-known fact among Singaporeans that our society is dominated by the materialistic pursuit of the 5Cs Career, Cash, Car, Condominium, and exclusive Club membership. We also joke about the 12345 1 wife, 2 children, 3 room apartment, 4 wheel vehicle, and 5 figure salary. Our Government and policymakers are fully aware of the Singaporean economic obsession with the pursuit of materialism. Life for many Singaporeans is dominated by economic pursuits and concerns. Life is ordered around this obsession and pursuit; its something very spiritual, the centre of everything. The economic obsession is affecting the nation sociologically. The latest statistic shows that Singaporeans married couples are not producing enough babies to replace themselves. Singaporean females are marrying at a later age and postponing having babies, which may affect their fertility. There are many two-income families, which definitely impacts marriage in terms of sex,

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postponement of having children and ultimately affecting fertility. The low fertility rate is disturbing in the light of an ageing population. The Singapore Government recognizes the troubling signs of a population being economically obsessed and its political and sociological implications. Thus, the Prime Minister then, Mr Goh Chok Tong, commissioned the formation of the Remaking Singapore Committee in 2002. Appropriately, the report completed in June 2003 was entitled: Changing Mindsets and Deepening Relationships. Economic obsession (the worship of Mammon) that plagues the society is obviously affecting the churches in Singapore. Yet, there is a lack of critical or prophetic response. The pulpits in Singapore preach often about tithing and giving sacrificially, but there is a dearth of sermons and bible teaching in our churches regarding the spiritual nature of money and possession as a system challenging the rightful place of God in our lives and world. There is a dark side to money and possessions, and even the economic systems and structures of the world. In Matthew 6:24, Jesus deliberately chooses to use the word Mammon to emphasise it has spiritual power that seeks to dominate us. Second, the economic lifestyle. While economic obsession affects our goal in life, consumerism and pragmatism affect our way of life. Singapore is a very pragmatic society, results-oriented. A recent episode of the countrys biggest charitable organization has brought home the problem of focusing on products rather than the process, competence rather than on character. Just last year, the former director of the National Kidney Foundation (NKF), Mr T T Durai, was charged for falsifying information to the public, enriching himself through salary and perks. There had long been suspicions and complaints from the public from time to time about the lavishness and the high-handedness of the NKFs conduct but everyone, including the authorities, were mesmerised by its success, for it raised millions of dollars and had built a name and brand here and overseas. Even the television network was beholden to its success, helping it to raise money so successfully that it had built a huge reserve.

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Obviously, our churches are affected by the consumerism and pragmatism that are affecting adversely our society. We see Christians church-hopping, moving from one church to the next, as if to shop for better churches and consume their services. Christians are coming to churches as consumers, not worshippers. They come with the question: Whats there for me this morning? instead of the question: What should I render to the Lord and His people as my worship? As for pragmatism, the much talk about ministry leadership in executive terms rather than spiritual-pastoral terms. We talk more about charisma and competence, rather than on character. In the aftermath of the NKF saga, I wrote a pastoral letter to the congregation to draw lessons from it for Christians, churches and ministries.16 Third, there is economic imperialism or oppression. According to Piyasiri Wickramasekera, Singapore is a recipient nation for migrant workers in Asia from India, Bangladesh, Sri Lanka, China, Philippines, Thailand, Malaysia, and Indonesia. It is estimated that there are about 650,000 migrant workers in Singapore. Yet, there have been numerous reports on the abuse of domestic maids by Singaporean employers. 17 So severe is the situation that the Ministry of Manpower (MOM) decided to take further measures like conducting surprise visit to the domestic maids and interview them about their work conditions.18 This step will keep potential domestic maid employers on their toes. Also, there had been cases of construction workers abandoned by their employers after being seriously sick and injured in accidents. 19 If legal migrant workers are not treated with respect and dignity, will it not for worse for illegal or undocumented workers?20

16 17

Please see Appendix 4.

Faith Teo, Why? The Electronic New Paper, June 4, 2005. The report tells the story of a pair of chopsticks being pushed into the ear of a domestic mad because she would not listen to the instructions of the employer. Loh Chee Kong, Maids get bank guarantee, TODAY, October 3, 2006.

18 19

Sim Chi Yin, No Rights in Life No Dignity in Death, The Electronic Paper, May 16, 2005. It is an imaginary letter from a Singaporean to the mother of an illegal worker found dead in a carpark in Sengkang. I find it very powerful and have thus reproduced it in Appendix 5.
20

For more discussion on the subject of the issue of foreign workers in Singapore, please see the Report on Foreign Domestic Workers at http://www.siiaonline.org/foreign_domestic_workers

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Our wealth and affluence have made our hearts calloused, uncaring, and even wicked. We love things and use people, as faceless digits, numbers, and tools for our economic pursuits. Christian employers of migrant workers like domestic maids have been known to have ill-treated and been unfair to their domestic helpers. We need to remind the dignity of every individual, made in the image of God our Creator (Genesis 1:2628). We need to remind people of Christian charity and hospitality towards aliens and strangers in our midst, for we too are called aliens and strangers journeying through the earth (1 Peter 1:1; this is not our final resting place!21 Fourth, there is a concern about Singapores economic direction, namely gaming or gambling industry. The success of Singapore is built on its Confucian ethics of harmony, respect for authority, education, hard work and thrift. Over the years the government has slowly but surely opening up the society to more gambling or betting opportunities. These little openings were paving for the coming of the gaming/gambling industry to come into Singapore in a big way. Having resisted the idea of having a casino in Singapore since its founding, the Singapore Government finally said enthusiastically yes to the setting up two integrated resorts, with casinos as the main draw. What was more troubling was the fact that despite a full year of public feedback from individuals and communities, the Singapore Government went ahead with the plans. There were incidents reported in the local newspapers of how gambling had adversely affected families and driven people to crimes; yet, the decision was a go ahead!22

Recently, in a church the leadership was discussing whether membership should be granted to Filipino domestic helpers who had come to faith and wanted to be baptized. The pastor reminded them not to exercise double standards for church membership; these candidates should be granted full membership. Some of the leaders present expressed the worry about the employers who were church members might object. The pastor instructed the church leadership to stand up for what the Word of God says and should instead seek to educate the members who object. 22 Tor Ching Li, Getting a kick out of soccer betting, TODAY, June 10, 2006; Joyce Lim, Only 25, Hes Lost $300,000, The Electronic New Paper, July 10, 2006; Longest Jail Term for the Worst Commercial Fraud in Singapore (http://infopedia.nlb.gov.sg/articles/SIP_422_2005-01-25.html).

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IV.

THEOLOGICAL FRAMEWORK FOR THINKING REFLECTION ON AND RESPONSE TO ECONOMIC JUSTICE AND ECOLOGY

A.

Contextual Framework The following diagram is taken from David J Hesselgrave & Edward Rommens book

Contextualization (1989), p. 157. The diagram shows the continuum of contextualization using the theological perspective. The orthodox didactic method (teaching truth) has a high view of Scriptures, treating it as divinely inspired. The model seeks to be faithful to the apostolic teachings of Scriptures. It believes that the historic and apostolic doctrines handled down are to be communicated when contextualizing.

However, for the purpose of critiquing globalisation in the context of Singapore, I employ the Neo-orthodox dialectical method because it too sees Scriptures as divinely inspired. Yet, it believes that Gods truth can be found in culture because all truth is Gods truth. The model believes that the communicator of the Gospel needs to study the culture and find universal themes like virtues and values that are common to the biblical teachings. For example, the sanctity and dignity of the human life; it is believed and upheld by many cultural and religious traditions. Or, the subject of filial piety, that is, honouring ones parents.

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The manner and extent of honouring parents may differ from culture to culture or from one context to another, but nonetheless, it is accepted as a universal virtue. Issues of economic injustices where the poor becomes poorer and the rich gets richer, migrant workers and refugees are being discriminated and downtrodden, trade practices that impoverishes one nation to enrich another, and economic growth that destroy the earth, causing ecological problems. All these issues we Christians do share the common ground with another human being regardless of his race, nationality and religion because we stand in solidarity as members of only one race, the human race. In this regard, I admire Hans Kng for his efforts in finding the common grounds with peoples of all religious traditions to address issues pertaining to global politics and economics. He outlines four ethical commitments that he believes can be embraced by all people to work together realizing a just world in politics and economics as globalisation progresses on. The four ethical commitments are: Commitment to a culture of non-violence. Commitment to a culture of solidarity and just economic order. Commitment to a culture of tolerance and a life of truthfulness. Commitment to a culture of equal rights and partnership between men and women.

Perhaps, the following diagram better illustrates the idea of common grounds or interface between Christian behaviour and cultural behaviour23:

23

James Halteman, The Clashing Worlds of Economics and Faith, Waterloo: Herald Press, 1995.

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B.

The Ambivalence of Evangelicals View of Socio-Economic Injustice There are three reasons why Evangelicals are ambivalent about social justice and

social action. First, we have, for too long, privatized our Christian faith that it is a matter between God and me, and its a big ME. The contemporary setting of Protestant churches across the major cities of the world as characterized by free-flow worship is not helping either, encouraging the encounter of God in worship to be a private matter between God and me. Yes, we are in the community for worship, but we are very much alone with God, with our eyes closed fixed on Him. The ambivalence of Evangelicals and Pentecostals has historical roots, being wary of repeating what happened in the early part of the 20th Century where social Gospel (the vision of bringing utopia on earth) was preached and practised. Salvation had to do with social reforms, betterment of life here on earth and nothing more because Liberalism has removed the supernatural, spiritual and eternal from the pages of Scriptures. There is urgent imperative for Evangelicals, or for that matter, all Protestants to recapture the understanding of the Gospel of Jesus Christ as being holistic, transforming mind, body and soul. It is not a debate of spiritual versus social gospel. The apostle Paul talks about the whole of creation groaning, eagerly waiting to be liberated from its bondage to decade! (Romans 8:20-21) Second, there is a tension about whether Christians should just model biblical ethics or modify or correct unjust/evil structures in our society and world. I do not think we have a choice about either, its both. Jesus calls us to be the salt and light of the world. Salt cannot work without any contact with the food for preservation or taste. Light cannot help but drive away darkness when its around. Yet, I surmise that not everyone should give his/her life as infiltrators into the system to change the unjust structures like William Wilberforce. But,

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every Christian individual and community can and should speak on issues of public concern, especially where there are injustices being perpetrated. Finally, we are creatures of extremes. We think we can either choose the Great Commission (Matthew 28:1620) or Great Commandments (Matthew 22:3640). The Great Commissions main focus is not GO but making disciples by teaching them to obey everything Christ has commanded us. In other words, missions and evangelism is not about simply preaching the Gospel but discipling someone to become obedient disciple of Christ. But you and I cannot disciple someone to become obedient disciple of Christ without ourselves living as obedient disciples; otherwise, there is lack of integrity or hypocrisy! So, the Great Commission and the Great Commandment must go hand-in-hand, not either or worse, neither! C. Contextual Theological Practice in Response to Economic Globalization in Singapore For contextual theological practice in response to economic globalization in Singapore (and the rest of the world), I like to propose the formation of a Christian society. What follows is the outline of the mission, vision, values and action plan for the formation of this society. 1. Title Christians Action for Global Economic-Justice (CAGEJ) 2. Goal To network Christian politicians, business leaders and institutions, grassroots community leaders, government agencies, CSOs to work together towards doing business and investing funds ethically and ecologically friendly, ultimately for the glory of God.

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3.

Mission We seek to love God supremely and our neighbours sacrificially through ethical and ecologically friendly economic beliefs and behaviour i.e. principles as opposed to pragmatism, long-term sustainability as opposed to short-term benefits, and maximising humans and earths well-being over profit maximisation.

4.

Vision What will the world be like as we work towards ethically and ecologically friendly business practices? The following features will be present in our society and world: Dignity: Dignity is accorded to every person, community and institution, regardless of its state, strong or weak, rich or poor, male or female. Justice: Economic activities are conducted towards just (not equal) distribution of wealth and the just sharing of resources. Always seeking to uphold the oppressed, weak and marginalized. Freedom: Grant autonomy to individuals and communities to choose in their participation without jeopardizing another individual and community. Peace: Conflicts and tensions between persons and communities are resolved peacefully, without resorting to violence. Sustainability: Economic activities are planned and pursued with sustainability in mind, resisting short-term views and gains. The whole creation expresses the grace of God. Sustainability also means keeping faith with future generations.

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Responsibility: The world cannot be divided into powerful and powerless people. Sharing power among people, regions and nations and using power in a responsible way is a condition for globalisation to bear good fruit.

Solidarity: Recognising that we are all part of the same humanity society and share the same human dignity, it is necessary to balance the resources of creation and wealth derived from using them for the sake of healthy, peaceful coexistence.

Subsidiarity: There will be willingness to always care and share, facilitating individuals and communities to care for themselves.

5.

Values (Convictions) The following biblical truths provide the motivation and mindset for the outworking of the mission and vision of this society.

Core Values
An Aspiration of What Can Be Achieved for God

The God Who Creates

The principal points of application in biblical economy are these: (1) Gods ownership (the earth belongs to the Lord and everything in it); (2) Our stewardship (to work it and take care of it); (3) Idolatry nothing created should be our obsession because anything else has been created, unworthy of worship that is only due to God who is the Uncaused and Uncreated Eternal One (Genesis 1:1; John 1:1).

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Core Values (Contd)

An Aspiration of What Can Be Achieved for God

The God Who Cares

The principal points of application of this truth in the biblical economy are these: (1) God is the only true and ultimate Creditor (These all look to you to give them their food at the proper time Psalm 104:27); (2) Every creature is the Gods debtor; (3) Humankind should give God the glory or give the credit due to Him (Psalm 100; Romans 1:21);

Core Values (Contd)

An Aspiration of What Can Be Achieved for God

The God Who Cares (Contd)

(4) We human beings in particular must express our indebtedness to God by working with the view to share generously with the needy, poor and powerless (Ephesians 4:28) and consume goods and services in a way that cares for the rest of creation (Genesis 2:1516). (5) God cares about the connection between Sunday in church and the other six days in the marketplace, what we believe and how we behave. Only a life of integrity is true worship (Romans 12- 13).

Core Values (Contd)

An Aspiration of What Can Be Achieved for God

The God Who Cares (Contd)

(6) God cares about justice and mercy. We Evangelicals are doing ministries of mercies but we shy away from the public square to deal with public policies and social structures that are oppressing, discriminating, and destroying the aliens, poor, widows and orphans. We forgot about Micah 6:8, which many biblical scholars believe is the key to the message of the Minor Prophets!

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Core Values (Contd)

An Aspiration of What Can Be Achieved for God

The God Who Cares (Contd)

Amos 5:21 I hate, I despise your religious feasts; l I cannot stand your assemblies. 22 Even though you bring me burnt offerings and grain offerings, I will not accept them. Though you bring choice fellowship offerings, I will have no regard for them. 23 Away with the noise of your songs! I will not listen to the music of your harps. 24 But let justice roll on like a river, righteousness like a never-failing stream!

Core Values (Contd)

An Aspiration of What Can Be Achieved for God

The God Who Cares (Contd)

Deuteronomy 14:28 At the end of every three years, bring all the tithes o of that years produce and store it in your towns, 29 so that the Levites (who have no allotment or inheritance of their own) and the aliens, the fatherless and the widows who live in your towns may come and eat and be satisfied, and so that the LORD your God may bless you in all the work of your hands. (Also see James 1:27.) In 2002, there were more than 600,000 foreign workers, constituting 27% of the total workforce in Singapore. They can be taken advantage of by their employers when inadequate laws exist!

Core Values (Contd)

An Aspiration of What Can Be Achieved for God

The God Who Calls

The Creation or Cultural Mandate (Genesis 1:26- 28): o to be fruitful and multiply o to work at and care for the earth

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Core Values (Contd)

An Aspiration of What Can Be Achieved for God

The God Who Calls (Contd)

The Redemption Mandate: o To celebrate God and His works in creation, redemption and consummation (Revelation 4:4; Psalm 19:16; Revelation 19:110). o To conform to the image of Christ spiritual/character formation (Romans 8:2830). o To commit to Gods agenda in saving humankind and creation from sin and corruption (Romans 8).

Core Values (Contd)

An Aspiration of What Can Be Achieved for God

The God Who Calls (Contd)

The Redemption Mandate may also be expressed in terms of the Two Great Commandments that sum up the Law and the Prophets, as Jesus puts it in Matthew 22:37- 40: Love the Lord your God with all your heart and with all your soul and with all your mind.?38 This is the first and greatest commandment. 39 And the second is like it: Love 40 your neighbor as yourself.? All the Law and the Prophets hang on these two commandments.

Core Values (Contd)

An Aspiration of What Can Be Achieved for God

The God Who Calls (Contd)

We are called to participate in the world to promote moral and material good of society. We are called to bear prophetic witness to the world. Interestingly, the Minor Prophets are united in their condemnation of all forms of social injustices. We are also called to be committed to the process of personal and societal transformation. We are caught up in the economic obsession of product and results. The process is as important as, if not more important than the product.

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VI.

CONCLUSION: CHALLENGES AND OPPORTUNITIES In conclusion, I like to make a final comment on biblical worship. This is one

particular disturbing areas of the church today. I want to underscore the fact that dealing with the issues and challenges of economic globalization calls for self critical reflection, as individual Christian and church community. The Church needs to model individual and communal spirituality (way of life) that transforms economic beliefs and behaviour (holistic). The place to begin with the work of developing biblical spirituality in the Church is our theology and practice in our worship services. I have to use the word worship services rather than worship because the latter term should rightly be understood as all of life rather than just singing or the 2-3 hour we engage in as worship activity during designated times. All worship services have form or liturgy, be it Evangelical, Pentecostal or Liturgical, formal or informal, structured or spontaneous. As such, in our worship debates we must bear in mind that we are dealing with the need for liturgy or not. The core issue in worship debate is about whether our involvement in worship services brings about a spiritual formation or deformation among the participants. There are worship liturgies that either form or deform Gods people. Globalization has indeed infiltrated into the Church of Jesus Christ. Jesus commands us to go into the world (Matthew 28:16-20) but we have brought the world into the Church, with its deforming principles and practices that run affront to biblical theology and ministry practice. Music and songs sung in our congregations in worship no longer reflects creativity, diversity and accountability of the local communities but they are products of the highly lucrative global market of supposedly Christian music (if indeed there is such a genre of music that we can call uniquely Christian) produced, promoted and profited by the supposedly Christian music record companies! Imagine you visit a medium sized church (i.e.

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more than 500 worshippers) in any of the mega cities of USA, UK or Australia and then visit another mega church in the developing world (Africa or Asia), you will hardly notice any difference in the architectural design, technology, musical styles, musical instruments, and style and flow of worship. Perhaps, economic globalization has indeed infiltrated the Church much earlier and more than we dare ever confront. In Singapore and I believe everywhere in the cities of the developed world as well, many Christians and churches associate spiritual renewal and church growth with overhauling worship forms (free-flowing, multimedia, hi-tech, and theatrical settings) and musical styles (Hosanna Integrity, Hill Songs, and Worship Together). Church growth is synonymous with being in sync with the latest trends in supposedly Christian music industry. Global Christian unity is superficially understood as being homogenous. Even songs sung in another tongue or language are simply direct translation of songs popularized by the supposedly Christian music industry trendsetters. The Church of Jesus Christ is indeed catholic or universal, but I do not think Jesus Christ established a Church that is united in uniformity or conformity. Instead, I believe what is consistently taught in Scriptures is that we have a creative God and that a Church that is united in diversity will magnify the Lord even more. It is even more so in a world that is torn by ethnic, linguistic, religious, political, economic, and digital divides. Revelation 7:9 paints a picture for us the beauty of people from every tribe, language, and nation before the Great White Throne, declaring the praises who is the Ancient of Days! They will sing a New Song, but I do not think the New Song or songs they sing will be from Hosanna Integrity or Hill Songs or Kingsway or others. It will be a song put onto our tongues by the Spirit who is the sovereign, creative and uniting Prompter of worship by the elect under the leadership of Jesus Christ our Great High Priest to God the Father who is over all and in all. To Him be the glory for ever and ever. Amen.

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Consider what poorer and weaker economies are experiencing under the relentless pushing of Neoliberalism or free market capitalism as the only model for economics: they suffer helplessly as a result of the imperialistic, oppressive and deviant behaviour of the TNCs among them. This scenario I fear will be true of the Church as we allow the megadollar powerful pseudo prophets in the music industry to dictate and direct our worship, i.e. what we should sing and what form our worship services should take. It is a monstrous institution and industry that no single local or denominational or national church can rein them in to account for their theology and practice! In the area of the worship ministry in the local church, this is where our biblical response to globalisation should start. We definitely need do deep soul-searching reflection in this area: pastors, church leaders, music/worship directors, worship leaders, musicians, and singers. Are we more cultural or biblical? The supposedly Christian music industry is indeed also creating a popular subculture within the mainstream of Christian community. And this subculture created is indeed no difference from that of the popular culture of our day encouraging feeling rather than thinking, short-term rather than long term, worship attendance focus rather than nurturing true worshippers, trend-following rather than counterculture. Globalisation has indeed diluted the worship of the Triune God in our churches.

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Works Consulted
Books David G Hallman, ed., Ecotheology: Voices from South and North, Geneva: WCC Publications and New York: Orbis Books, 1994. David J Hesselgrave & Edward Rommen, Contextualization: Meanings, Methods, and Models, Pasadena: William Carey Library, 2000. Gary T Gardner, Inspiring Progress: Religions Contributions to Sustainable Development, New York: W. W. Norton/World Watch Books, 2006. Hans Kng, A Global Ethic for Global Politics and Economics, London: SCM Press, 1997. Hilary French, Vanishing Borders: Protecting the Planet in the Age of Globalization, New York: W. W. Norton and Company, 2000. John E Stapleford, Bulls, Bears & Golden Calves: Applying Christian Ethics in Economics, Downers Grove: InterVarsity Press, 2002. John Perkins, Confessions of an Economic Hit-Man, San Francisco: Berrett-Koehler Publishers Inc., 2004. Joseph Stiglitz, Globalization and Its Discontents, New York: W. W. Norton and Company, 2002. Joseph Stiglitz, Making Globatlization Work: The Next Step to Global Justice, Camberwell: Penguin Books, 2006. Noam Chomsky, Profit Over People: Neoliberalism and Global Order, New York: Seven Stories Press: 1999. Peter Heslam, ed., Globalization and the Good, London: SPCK, 2004. Walter L Owensby, Economics for Prophets: A Primer on Concepts, Realities, and Values in Our Economic System, Grand Rapids: Eerdmans, 1988. Walter Wink, Engaging the Powers: Discernment and Resistance in a World of Domination, Minneapolis: Fortress Press, 1992. Wayne Ellwood, The No-Nonsense Guide to Globalization, London: Verso Books, 2001. Reports: Dani Roderik, Global Governance of Trade as if Development Really Mattered, for United Nations Development Programme, New York: United Nations, 2001. Christian Aid, Taking Liberties: Poor People, Free Trade and Trade Justice, London: Christian Aid, July 2005. Piyasiri Wickramasekera, Asian Labour Migration: Issues and Challenges in an Era of Globalization, International Migration Papers No. 57, for International Migration Programme, International Labour Office, Geneva, August 2002. Robert Howell, Trends in Ethical Business: Shareholder Governance, Stakeholder Governance, Reporting and Auditing, January 2000. A report published by the Churches Agency on Social Issues in New Zealand. The report can be downloaded at www.casi.org.nz/articles/ethicaltrends.pdf. Page 29 of 42

The Remaking Singapore Committee, The Report on the Remaking of Singapore: Changing Mindsets, Deepening Relationships, Singapore: The Government of Singapore, 2003. The Oxford Declaration on Christian Faith and Economics, http://www.casi.org.nz/statements/decoxcfe.htm

Articles: Miroslav Volf, Exclusion and Embrace: Theological Reflections in the Wake of Ethnic Cleansing, Emerging Voices in Global Christian Theology, Grand Rapids: Zondervan Publishing House, 1994, pp.1940. David Lim, Beyond Success: Another Great Awakening through U.S. Evangelicalism Soon? Emerging Voices in Global Christian Theology, Grand Rapids: Zondervan Publishing House, 1994, pp.165192. Li Xueying, Spore banking on global financial ties, The Straits Times Interactive, Sep 9, 2006. Audrey Tan, IMFs next task: Winning back Asia, The Straits Times Interactive, Sep 9, 2006. Lim Chong Yah, How the IMF can stay relevant, The Straits Times Interactive, Sep 7, 2006. Ruth Valerio, Chainsaws, Planes, and Komodo Dragons: Globalisation and the Environment, in Richard Tiplady, ed., World or Many The Impact of Globalisation on Mission, Pasadena: William Carey Library, 2003, pp.105121.

Appendix 1 Page 30 of 42

BRIEF HISTORICAL SKETCH OF ECONOMIC GLOBALIZATION24 In the immediate post-independence period, new governments in former colonies were wary of the existing international economic order. Many adopted protectionist trade policies, often reflecting the socialist agenda of the independence movements they had led. Ironically, the Cold War was a period of relative flexibility in the trade arena. Although the Soviet-bloc countries were dogmatically interventionist, other nations chose from a range of interventionist and free-market policies. The oil crisis that struck in 1973, coupled with a collapse in the prices of many of the commodities on which most poor countries rely, caused massive balance-of-trade deficits in oil-importing developing countries. Following the oil crisis, Third World debt began to rise during the late 1970s and early 1980s. It made many developing countries beholden to creditors, especially the World Bank and IMF, which increasingly called for poor countries to adopt liberalisation policies in return for a rescheduling of their debt repayments. They also called for a reduction in government expenditure to make it possible for poor countries to repay their debts. By the 1980s, free trade had become the dominant economic theory in the West. Increasingly, research and scholarship created what has been called an echo chamber through which the dominant economic theory resonated. Questioning the assumptions of the theory became heretical. The US treasurys love of liberalisation in pursuit of free trade, along with its popularity with the IMF and World Bank, meant that as it spread across the world, this neo-liberal set of policies increasingly became known as the Washington consensus. Because its grip on global economics is so complete, it is only very recently that those who challenge the efficacy of the Washington consensus have begun to make inroads into the argument. Even now, in spite of increasing evidence of the high costs of rapid liberalization and its ineffectiveness in achieving sustained growth and benefits that accrue directly to poor people, the echo chamber is still ringing with the repeated mantra of liberalisation.

24

Taken from Christian Aid, Taking Liberties: Poor People, Free Trade and Trade Justice, London: Christian Aid, 23rd September 2004.

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Appendix 2 THE HISTORICAL, REGIONAL AND GLOBAL CONTEXTS OF SINGAPORE B. Historical In its earliest history, Singapore was an obscured fishing village. It was founded in 1819 by Sir Stamford Raffles and since then it was a British Colony. It became an independent nation on the 9th August 1965, and thus it is now forty-three years of independence. It has transformed itself from its early dependence on seaport for transshipment to industrialized nation. With its per capita income of more than S$42,000 (or US$24,000) in 2004, Singapore is indeed a developed economy in a poor or developing neighbourhood, i.e. Southeast Asia. Now, it is positioning itself as the educational, life-science research, medical and financial hubs of Asia 25 . Singapore has now been ranked as one of the most globalized nations in the world.26 Today, with a population of 4.24 million, Singapore is made up of 76% Chinese, 13.7% Malays, 8.4% Indians and 1.8% others.27 In terms of religions, Buddhism and Daoism remain the dominant religions of Chinese and almost all Malays are Muslims. As for the Indians, majority are Hindus and the remaining minority Christians and others. Though Christians only make up 15 percent of the population, they nevertheless make up a significant proportion of the elites of society. A significant proportion of Christians achieved secondary and higher in terms of education. Also, Christianity has a greater number of them living in landed properties, bearing in mind that 85% of Singaporeans lived in public housing flats.28 C. Regional Singapore is part of the geographical region known as South East Asia. Economically, she is a part of the ASEAN (i.e. Association of the South East Asian Nations). Though the smallest among the member countries in terms of population (e.g. Malaysia has 24 million and Indonesia 242 million) and land mass, Singapore displayed its resilience during the 1997 Asian Financial Crisis, coming out of it without being seriously scathed. The spillover effect of the Asian Financial Crisis was felt in the following year where the GDP fell from 10.7% in Q3 1997 to 1.6% in Q2 1998. The Government took out off-budget S$2 billion to cushion the

Reuters, Spore aims to raise profile as global financial centre, Straits Times Interactive, Sep 6, 2006. In that news report, Singapore Government spent S$135 million for the organising of the International Monetary FundWorld Bank annual meetings. For Singapores aspiration to be the education hub of Asia, please see Singapore Turning to Foreign Students by Izumi Ogura in Asahi Shimbun, Aug 24, 2005. See Jim Lobe, McWorld Gathers Steam in East Asia, Online Asia Times, Feb 26, 2004. The article is available online at http://www.atimes.com/atimes/Global_Economy/FB26Dj02.html
27 28 26

25

http://www.mcys.gov.sg/MCDSFiles/download/social%20stats%202005.pdf

See General Household Survey 2005 Statistical Release 2: Transport, Overseas Travel, Households and Housing Characteristics Release date: 28 Jun 2006 Department of Statistics, Ministry of Trade and Industry, Republic of Singapore. Also, see Census of Population 2000 Statistical Release 2: Education, Language and Religion Release date: Oct 2001 Department of Statistics, Ministry of Trade and Industry, Republic of Singapore. Statistical reports are available online at http://www.singstat.gov.sg/keystats/people.html#census.

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impact of the Asian Financial Crisis by reducing business costs, enhance infrastructure and help stablise the property and financial sectors.29 D. Global As a nation that virtually has zero natural resources and very small domestic market, it has to depend on the world as its market for the export of its services and goods. Thus, the Singapore Government has repeatedly reiterated its belief, support and campaign for free trade around the world. In other words, Singapore believes in economic globalization (i.e. open to the world, in trade and investments), not just as a policy but necessity.30 This fact is borne by the number of Free Trade Agreements (FTA) in progress and concluded by the Singapore Government. 31 However, the Singapore Government practises a Free Market system whereby Government intervention is restricted to social and political concerns. The implication of Singapores openness to global trade and investments is that its economic well being is very much tied to the political and economic conditions around the world, especially its major trading partners, e.g., US, Japan, China and ASEAN. So, we cannot discuss Singapore economic outlook without any reference to the political and economic conditions in Southeast Asia, East Asia, and the rest of the world.

29

The Monetary Authority of Singapore (MAS): Annual Report 1997/98. The report is available online at http://www.mas.gov.sg/annual_report/annual19971998/MASAnnual9798.pdf

See the website of the Ministry of Trade and Information (MTI) declaring the economic beliefs of the Singapore Government at http://app.mti.gov.sg/default.asp?id=93.
31

30

A complete listing of the concluding and ongoing FTAs can be found at the website of the MTI: http://app.fta.gov.sg/asp/index.asp.

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Appendix 3

Pastoral Letter (March 6, 2005) Lessons from the Casino Controversy

You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled by men. 14 You are the light of the world. A city on a hill cannot be hidden. 15 Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. 16 In the same way, let your light shine before men, that they may see your good deeds and praise your Father in heaven. Matthew 5:1316 Some time ago, someone forwarded an email to me, requesting me to vote against the setting up of a casino in Singapore. I visited the website given in the email and promptly registered my thoughts on the issue as a Singaporean. This was what I wrote: Economic expediency knows no boundary when it is used as a basis for decisions and principles, whether privately or publicly. Today, if we allow the setting up of a Casino because it is economically expedient, then tomorrow someone might propose having transvestites and striptease shows to add value to Singapore economy. Where do we draw the line then? Aesthetics and morals are always not necessary economically expedient but nonetheless essential for the health and survival of any society and civilisation. We have long decided to set for ourselves the pursuit of building a caring and gracious society that thrives on diligence, honesty and thrift. These values will be sabotaged by greed promoted and practised by gambling. We are beginning to behave like an immature and rebellious teenager, reasoning against our parents, saying, "Hey, what's the big deal; everybody's doing it anyway!" My stand and choice is clear regarding casino and any form of gambling, "NO AND NEVER!" Some of you have discussed with me over the issue and I am going to repeat some of the lessons that I think we can learn painfully from this controversy. First, we should always speak on moral issues when they first surface in our society; dont let the politicians take the lead in deciding for us politically the values we should endear. Long before the casino surfaced or should I say resurfaced in our generation, there had already been a loosening up of laws that curb betting and gambling in Singapore for example, the legitimacy of the laws to allow the placing of football bets. Though it was not a surprise to me, I was nonetheless disappointed with one of our Ministers, in his recent speech in Parliament; he used that as a leverage to say that the Casino is not a moral issue but a policy one. After all, he said, we have already been loosening up the laws for betting and gambling over the last few years. So, in one sense, concerned Singaporeans, Christians and churches have missed the boat in registering our objection to all forms of gambling because the underlying motivation is greed and obsession, affecting marriages and families, which form the basic fibre of society. When the Nazis took over control of political power in Germany, the German populace did not see any problem. Then, they began to implement laws and policies that started to show signs of evil, yet the society and even churches remained silent. From implementing the
13

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ghettos (segregating of Jews from the rest of German population) to finally persecuting the Jews, yet the Christians and churches did not register their voice. By the time, Hitler and his regime began to seize control of churches, it was too late for any protest. Christians and churches had lost their voice against the regime. Perhaps, the reason for the tragedy was apathy, religious, social and political. Second, casino or no casino, Christians and churches must continue to be the salt and light of society in which God has placed them. We have the duty to aid the Government in promoting equality, justice and virtues. Also, we have the duty to aid the Government in objecting to injustice, violence, greed and all forms of vice. After the controversy, will Christians and churches in Singapore continue to participate in public forum that affects truth, virtue and morality? Or, will we be, like the German churches under the Nazi regime, retreat into our private, religious space, indifferent to whats going on around us? Finally, as we speak out against the vice of betting and gambling, we need to clean up our own house. As Christians, we need to sharpen our moral edge, so that we do not behave like spiritual chameleons, practising situational ethics. In the marketplace, in the office, many of us are pressured to participate in group gambling, supposedly there will be better luck in winning, be it TOTO, 4-D, Big Sweep, S-League, or EPL football betting. Some of us, perhaps, have not given much thought to the act of joining in such bets. I think we need to rethink on this issue and withdraw from such activity. During the recent Chinese New Year celebrations, my wife and I discussed and decided that I should not engage myself in friendly card games with my family members, which I did in the past years only during the festivity. So, in the light of the casino issue, I took a renewed look at the activity of betting and gambling in the new light. We forbade our children even from engaging in the Lunar New Years card game. I hope that, if anyone in our midst who have been indulging in buying of TOTO, 4-D, football betting and Big Sweep, please know that such activities are motivated by greed, serving the agenda of the Big-M (Mammon term that denotes the dark spiritual lure of material possessions that Jesus deliberately used). Let us repent and be renewed in our commitment to personal and corporate holiness in our society as the chosen people of God in Jesus Christ. May the Spirit pour out a revival in PSPC and the churches in Singapore as we take stock of our own sin of greed! Rev Peter Chan

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Appendix 4

PASTORAL LETTER The Cacophony Between Charity/Ministry and Efficiency/Pragmatism

Much of the facts and circumstances leading to the fiasco of the biggest charitable

organisation NKF has been well publicised in the news media, which I shall not repeat here. Nonetheless, I wonder, with the continuous voluminous downloading of information concerning the saga, how many of us do actually reflect deeper on the lessons to be learned, especially for application to Christian life and ministry. I have been hearing within the Christian community calling for more transparency and accountability in the finance and accounting of our churches and churchrelated agencies. Making a connection between the NKF saga and the implication for more transparency and accountability in ministry is indeed laudable. After all, the KPMGs fact-finding investigation revealed the single-most important contributing factor leading to the mismanagement of funds and misrepresentation of facts and figures was the power of decision-making resting on the one man, none other than, the former CEO, T T Durai. This gross oversight of transparency and accountability happened despite the existence of a Board, Audit Committee and annual statutory audits by Pricewaterhouse Coopers Singapore. We are familiar with the saying, Power corrupts and absolute power corrupts absolutely! I must qualify by saying that it is power in the hands of sinful, corrupted humanity that corrupts. Absolute power in the hands of the Almighty God who is love does only good! (James 1:17; 1 John 4:7) The Presbyterian form of church government is pluralistic and constitutional. It is pluralistic in that power is rested in the hands of a Session of Elders, assisted by the Court of Deacons; these, in turn have been elected by the congregation through a two-third and simple majority respectively. Yet, if the decision-making by consensus and majority is not respected but overridden by a few dominant voices or personalities, the Presbyterian spirit of democratic government is practised in form only but not in substance and essence. The process of nominating and electing office-bearers in the Presbyterian Church by the congregation is theocratic, not democratic, in that it affirms the sovereignty of Gods will expressed by balloting. Unlike the political system of democracy where politicians and public office bearers are out to win support and sympathy, Moderators, Ministers, Elders and Deacons are like King David in the ancient Israelite monarchy, only servants called upon by God and the community to exercise servanthood through teaching, providing pastoral care and exercising discipline. They are not stepping out of their comfort zone to serve in these public offices to advance their personal agendas.

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Nonetheless, there is a much deeper issue that I dont seem to hear many people echoing, especially in the Christian community. The Minister of Health, Khaw Boon Wan has rightly highlighted that one lesson to be learned was the fact that though mismanagement in the NKF and misrepresentations by it had been around for a while, no institution or agency took it to task because it was successful in many practical terms big budget, building, staffing, and fund-raising event. It had been upheld by politicians and the public as a success model of charity and fundraising. Who, in his right frame of mind, in those circumstances, would want to question the philosophy and methodology of doing charity? Here is a very difficult lesson for our church and culture: Should we equate material success with truth and virtue? Or should we always compromise truth and virtue to ensure material success? Or should we care only about the results and successes, thinking they are sure signs of divine sanction? Thankfully, there had been lone sporadic voices here and there in the past, questioning the NKFs way of doing charity. The using of the media to re-enact patients and their loved ones grief to solicit public sympathy, the risking of celebrities lives in stunning the public into giving, and the enticement of mega material rewards of giving to charity (e.g., cars, cash and condominiums). All these concerns were raised by individuals from the public in the Straits Times Forum before but nevertheless went unheeded. Why? Who cares so long as it raises the dollars neededsadly, from the revelations of the KPMGs investigative report we learn that monies were raised not with the interests of the kidney dialysis patients uppermost in mind. The Christian life and ministry is about convictions and character (Romans 12:12; 1 John 2:1517). Unfortunately, in a pragmatic society like Singapore we are always obsessed with the product, neglecting or relegating the process of character formation or transformation. Due to our obsession with success and result, we are placing premium on excellence, competence and skills over character and virtue. Interestingly, the passage in 1 Timothy 3:110 where Paul delineates the qualifications for church leadership, he focuses only on sound doctrine, character and reputation (not social standing)! I suppose Paul is not foolish to ignore some common sense that we do need someone who is fairly competent on working with facts and figures to be a Church Treasurer. But, I suppose Paul is content with a person who is less competent or credible educationally speaking (diplomas and degrees) to be a Church Treasurer than having a person who is doubtful in doctrine and character but superbly competent in accounting. Ministry is about faithfulness and fruitfulness. Faith and faithfulness are expected of us but fruitfulness is the prerogative of God. The Corinthian Church was both charismatic and competent but it was corrupted with worldliness. Members of the congregation were choosing their favourite leaders and preachers based on competence and charisma. To be sure, we will always have leaders and people whom we like and dislike, preferred and non-preferred. But, these Corinthian believers were doing in a competitive and combative spirit, causing divisions
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within the church. Thus, Paul wisely writes to them these words: What, after all, is Apollos? And what is Paul? Only servants, through whom you came to believe as the Lord has assigned to each his task. I planted the seed, Apollos watered it, but God made it grow. So neither he who plants nor he who waters is anything, but only God, who makes things grow. (1 Corinthians 3:57) Let us learn the lesson well from the NKF saga for the Christian life and ministry: there exists an irreconcilable cacophony between charity/ministry and efficiency/ pragmatism. God is the ONE who is responsible for our ministrys fruitfulness i.e., the successes, results and achievements. May He alone deserve the glory and honour! Gloria Soli Deo!

Rev Peter Chan

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The Electric New Paper: Dear next-of-kin... NO RIGHTS IN LIFE NO DIGNITY IN DEATH An illegal worker was found dead at a Sengkang carpark. His body was dumped there after he died, probably from a fall. How to tell his family? How to trace his family? Our reporter puts pen to paper TO the mother of the unknown worker: Dear Madam, We regret to inform you... By Sim Chi Yin 16 May 2005 TO the mother of the unknown worker: Dear Madam, We regret to inform you... No, I'm not a civil servant and I will not hide behind tidy, detached formulas. There's no easy way of putting this... We're sorry. Deeply sorry. The money that you were expecting from your son will not be coming at the end of this month. Or next month. Your beloved son is dead. He is now lying on a slab in a large freezer in one of Singapore's government hospitals. We don't know his full name - he's known to us by only a number. He lies with others who have recently died one way or another. But unlike those other bodies, his will remain there until you, or maybe someone from the Myanmar embassy here claims his body. NAMELESS, FACELESS For now, however, he is nameless. A faceless foreign worker who sought work in Singapore illegally. One week ago, he was found in a deserted carpark in the northeast of Singapore, his lifeless body coloured by dried blood and white paint. He was barefoot and wore a white long-sleeved shirt and dark green trousers, with nothing to his name but a penknife and cap. He lay just a five-minute drive from where he was thought to have been working.

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In recent weeks, he had been, with some of his fellow migrant workers mostly from Bangladesh, helping to 'upgrade' a block of flats. Like you, we're anxious to know how he died. And who put him in that carpark? We have only questions and no real answers. The truth might be too cruel to hear. The police think he fell to his death while painting the block, and was then bundled into a vehicle and dumped. We can only hope the police finds out what actually happened. Still, I can't help thinking about your son - the boy you struggled to raise, only to lose him in a strange land. Will you ever see him again? I remember another worker. Mr Mohamad Bashar was hit by a worksite lift 10 years ago. Seriously hurt, he'd been dumped in a drain in 1996. It left him paralysed. We reported his plight. And Singaporeans flooded him with gifts and care afterwards. Still, his name comes up whenever a migrant worker is mistreated here. Now, your son's death puts us in another albatross. I'm not sure if he told you where he got the money he's been sending you. I wonder how much you know about the latest - and last - chapter of his life. Maybe you heard he was borrowing money from friends and relatives to go to a neighbouring country called Singapore. Maybe he told you about his dream of coming home with a pot of gold - just so you can have a nice house. Perhaps you didn't know he was working here without the right papers. Unlike the other 500,000 low- or unskilled migrant workers here - legal because they hold a card called a 'work permit' - your son does not exist in our book of statistics. And we don't know how many more like him are out there. But, like his 'legal' brothers and sisters from India, the Philippines, Bangladesh, Indonesia, Malaysia, Sri Lanka and Myanmar, your boy was doing jobs that many Singaporeans shun. And he was willing to do them for a far lower wage than a local would get. We don't know why he didn't have the right papers. Maybe he came here secretly and had to find work to keep going. Perhaps, like some we hear about, he was promised a job and paid an agent to come here on a social visit pass, but was later stuck with debts when there was no job and no money. Or maybe his last job ended without enough money to pay off the loans he took to come. Maybe he needed to stay on to earn just a bit more. And since Singapore's laws say that when your work permit ends, you no longer have the right to be in the country, maybe he... What we do know is there are employers who want workers like your son. They provide what your son would have known as 'Ali Baba work'. It's no mirage.

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Such workers are cheap. Employers don't have to pay for insurance, or government levies or proper housing. They would not feel liable if their 'illegals' get hurt on the job. And the 'Ali Baba' workers, should they be hurt or mistreated, would often not dare to seek help. How could they? Officially, they don't exist. If found out, the authorities would punish both employer and worker. But this is an underground world; one we like to pretend does not exist. Like the 86 million migrant workers worldwide, your son was already vulnerable when he left your side to be 'stateless' in another country. He had joined the army that forms the underbelly of this real-time story of our time globalisation. He was so much more vulnerable because he lived in the dark realm of what academics and policy-makers call the 'undocumented' - not even a faceless statistic. We know little about him and his compatriots. We know a little more about his 'legal' counterparts. Even for them, the picture is not pretty. Perhaps you've heard about the skyscrapers, green esplanades and legendary efficiency of Singapore. Then it will shock you that this First World nation still has traces of Third World practices. Low or un-skilled workers here - both local and migrant (except the 150,000 migrant domestic workers) are covered by the Employment Act. The Ministry of Manpower runs helplines, conciliation services and prosecutes errant employers. There are nongovernmental and religious groups which offer recreational activities, soup kitchens, shelters and counselling for migrants who run into problems here. But, if you read our newspapers today and compare them with the reports in the archives, you might think the debate on migrant workers has been stagnant for as long as we've had them the past 25 years or so. These days, we're still talking about unpaid wages, off days, and physical or psychological abuse - some of which appall even seasoned social workers and embassy labour attaches. You might wonder if the mentality of some in this First World state has changed much with material progress. Every now and then, we hear of workers who are summarily sent home without their full pay after a dispute with their employers. Workplace accidents happen, at times perhaps because employers cut corners. And there is talk on the ground that 'private security' are hired by companies to rough up 'trouble-maker' migrant workers, sometimes escorting them to the airport - withholding their passports - to make sure they board their planes home and don't make their employers lose the $5,000 security bond posted with the Government.

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There are, of course, good employers who house their migrant workers in spacious apartments, employers who paid for emergency visits home after the tsunami last year. But it's the 'bad employer' stories that stay in our minds and make us look at ourselves in the mirror. And I hate to tell you this: I fear some mentalities might be intractable, given that this is a place where the language of rights is alien or feared, and where employers worry that their maids 'get too smart'. Of course, these problems are by no means peculiar to Singapore. Tales of abuse - physical, emotional, sexual - come from all parts of the world, East and West. INTERNATIONAL ISSUE Migrant labour is an international issue increasingly on the agenda of governments and groups like the International Labour Organisation. More countries are slowly looking at the United Nations International Convention on the Protection of Rights of All Migrant Workers and Members of Their Families, which came into force in 2003. It calls for protection and respect for human rights of all migrants, 'legal' or 'illegal'. You might think that since Singapore has the highest proportion of foreign workers in Asia (skilled and unskilled), there would be extensive welfare provisions for them and a more informed debate on the issue. A transient workforce, made up of migrants, helps maintain a country's economic competitiveness - even in Singapore, which itself was built by migrants. In fact, one in 35 people today are migrants - the bulk of them unskilled - who have to move to make a living because there are no jobs where they live. Workers, especially unskilled ones like your son, pawn possesions to pay an agent for a ticket to a - they think - better life. They leave their families behind to eke out a living in a strange land. They deserve better. Whatever the circumstances that led to his death, your son deserved better. We're sorry for your loss. Yours sincerely, A Singaporean Copyright 2005 Singapore Press Holdings Ltd. Co. Regn. No. 198402868E. All rights reserved.

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