Social Impact and Governance

By Meenakshee Kuntz

As I am giving shape to this article, we are three weeks before the elections in Mauritius and this particular weekend has been highlighted (once more) by political scandals which demonstrate an underlying deeper reality : Governance. In its general political essence of decision and taking actions to direct and control the affairs of the country (or any given country) or people, it intrinsically involves the management of political and social orders beyond the state, often influenced by various norms, patterns of rule, and networks.

What does this mean for an ordinary citizen? It fundamentally means to trust and rely (if not being dependent) on representatives who are supposedly selfless, founded in integrity and stewardship to design and execute strategies and programs for the welfare, growth and equity of a people. What does this reflect about the Mauritian voters?  It mirrors the set of values and foundation of principles of the ordinary citizen when it comes to what to expect and what to hope for? Is it immediate gain? Preference for a community rather than the other? Fear of being a minority? Is nepotism and corruption in the midst of market and process opacities the only way to reach a decent income and breakthrough?

One may indeed bring multiple levels and dimensions of analysis on what is governance and how does a people comprehend governance, especially political governance. As a Christian, how do we look at governance? Is there a Christian way of governing?

Romans 13:1-2 “Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God. Therefore whoever resists the authority resists the ordinance of God, and those who resist will bring judgment on themselves.” As much as this may sum up the Chritian position to governments, Christian governance is the first step to measure the foundations of ministering to a nation. Psalm 72 is a prayer to God to guide the rulers of Israel. It offers an ideal governance model, focused on a relationship of care for the poor and vulnerable. Good governance is shown based on the principles of justice, righteousness and compassion, defending the rights of the poor and marginalized, preventing the proliferation of social issues and protecting the people from conflict. To some extent, being a custodian of values that guarantee the well being and prosperity of a nation in equity and integrity.

This brings us to the relationship between social impact and governance. In practical terms, it would boil down to asking these following questions : Which people today are the poor, weak and needy? Are they identified and acknowledged? What can community, local or/and national government leaders do to help the vulnerable in the diversity and complexity of the Mauritian context? How can we help to promote good governance in our local area, in our country? Are we serving these communities in a sporadic and superficial way or looking at systems change?

Where this gets even more relevant and powerful is to recognise that Christian Governance is not infallible. Should it be infallible, it would not be because of practicing Christians but because of the God of Holy Governance. No other ethic (because governance is the demonstration of ethics) can claim an infallible source although followers of the ways of Christ may stumble and fall, the Holy Spirit presses forward within us. « Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore, honor God with your bodies. » Christian ethics, therefore Governance, provides for absolutes in a world full of insecurities, rage, and ultimately evil.

Christians in Mauritius need to inform themselves about environmental issues, social distress and provide solutions to growing problems of poverty, drug consumption and trafficking, alienation and a lost generation of youths (be it through education, sports, job market, housing, etc.). Christians can teach society how to treat people with mental and physical disabilities with dignity, not pity or ridicule. Christians need to identify where Government solutions are merely band-aids that do not provide durable solutions.

Biblical Christians are able to have Biblical social justice responses to economic structures that oppress the poor, uneducated and otherwise socially disadvantaged and marginalized. These are all issues on which Christ challenged the people of his day, not only leaders but all who heard him. Those who suffer injustice often long for God to reach out to them and assure them that the evil present in the world is not omnipotent, but that He is still in ultimate control. So, governance and social impact isn’t just for a call for thinking and action for the well off and powerful lChristians but to the Body.

I dare to say there’s a future for the Christian social action in Mauritius. “Stand at the crossroads and look; ask for ancient paths, ask where the good way is, and walk in it, and you will find rest for your souls.” Jeremiah 6:16. If we take a look at what is happening abroad (Europe and USA for example), we see food banks, community supermarkets, larders for reinsertion and empowerment, debt centers, Street Pastors, night shelters, warm hubs (well we do not have that kind of winter here) and community meals have all expanded at significant rates. The number of new charity foundations or associations has rapidly expanded and more generally, there has been a boom in Christian-led initiatives engaging in poverty or social innovation in general.

But the growth of such initiatives and schemes must trigger more sustainable questions. To some extent this has come to Mauritius and is practiced at different communities’ levels. Here are some questions we can ask ourselves : Have these forms of social action been effective in reducing poverty? Have they equipped Christians with a greater sense of justice? Have they been an effective way of witnessing the Christian faith? However as stewards called to govern, there need to to be a long term, sustainable approach to social action. Let’s call it “social innovation for sustainable development founded on our faith values”, that would touch all spheres and needs of the society.

Governance, from policy to design and to execution that will work solutions inside out, from generation in and generation out to break cycles and patterns in our society. How does that begin if not by policy, ease of privatization of certain types of projects including housing, green energy, education, agri food etc. thus avoiding a disconnection between charity and social justice, a disparity between spontaneous and sporadic actions and holistic and general sustainable development.

Most of the action and impact has so far been within the charitable framework: people giving their time and money to benefit those in need on a voluntary basis. This is greatly needed indeed and laudable at all levels. These charitable forms of generosity are often applauded by those with social and economic influence because the charitable emphasis does not call for a fundamental shift in power. A shift in the design thinking of needs, communities and solutions. An approach in combining stewardship, strategy and executive implementation to reach up to some extent, self sustaining models of social innovation. Governance is therefore the sustaining arm of social impact and change.