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Introduction: |
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In
1989, the JCSA issued the Kathmandu Statement (Formation for
Mission) which clearly brought out the concern of the Jesuits
about the social situation of South Asia and the urgency to
move in a new direction. It saw that the Jesuits were called
to collaborate in the task of building human communities that
are imbued with the values of the Kingdom. Today this task demands
a preferential option for the poor whom the Jesuits seem to
empower by participating in their struggles, through formal
and non-formal educative processes, motivating and training
the youth to be committed agents of social change, the use of
social communications media and other such activities. By the
poor it is meant all socio-economically marginalized groups,
particularly the dalits, tribals, women, unorganized labour,
illiterates. Jesuits' work with other groups is justified to
the extent that it contributes to this empowerment of the poor.
For the same of clarity, the present paper is about the Jesuits
who are working among the Adivasi/indigenous/tribal peoples
in India and beyond its orders in other parts of the world.
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According
to the 1991 census, there is 8% tribal population in India.
The Jesuits in the provinces of Ranchi, Madhya Pradesh, Hazaribag,
Jamshedpur, Dumka-Raiganj and in
the Kohima region are predominantly involved
in the ministry among the Adivasi/indigenous/tribal
peoples. The Jesuits in the provinces of Calcutta and Darjeeling
in the east, Gujarat and Bombay in the west and in the region
of Nepal are also working among the Adivasi/tribals to a great
extent. Thus, the Jesuit ministry among the Adivasi/indigenous/tribal
peoples in South Asian Assistancy has a unique significance
for the Jesuits all over the world. This ministry draws special
attention of all the Jesuits in the Assistancy in a very special
way in facing the challenges of the prevalent socio-political
situation of India with Hindutva ideology trying to influence
other ideologies in a restive and aggressive manner. Apart from
this, the ministry has a global character and implication with
expanding network and cooperation as it will be clear from the
following discussion.
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Historical
Setting: |
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In
October 1993, for the first time in its history, a meeting
of international Jesuits working among indigenous peoples
was organized at the Anishinabe Spiritual Centre in central
Canada - a Native ministries and adult education centre. A
sample group of 40, including several from the Jesuit Curia
in Rome, bringing experience from some 16 countries came together
to analyse the history, the present and the future of this
ministry within the Society. The group was a mixture of missionaries
and indigenous Jesuits, academics and pastors, all united
by a history of ministry with the indigenous and by an ability
to communicate in English. Five continents were represented.
From the South Asian Assistancy, Christopher Lakra, S.J. (Ranchi),
Lawrence Tirkey, S.J. (Hazaribag) and Agapit Tirkey, S.J.
(Madhya Pradesh) were among the indigenous representatives.
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Jesuit
Ministry among Adivasi/Indigenous Peoples (JEMAI)
Consultation
Loyola Niketan, Rajiv Vihar, SECL Sub P.O., BILASPUR - 495
006
Agapit
Tirkey
Context
The
JCSA Kathmandu statement 1989 is the landmark of a unique
recognition given to Jesuit ministry among the Adivasis/Tribals.
The GC 34 Documents have given an unprecedented importance
to the Society's mission concerning the Adivasi/Tribal/Indigenous
peoples (Cf. Our Mission: D. 3,4,5). In Decree 2, 'Our Mission
and Justice,' the Society takes cognizance of their plight:
"Indigenous peoples in many parts of the world, isolated
and relegated to marginal social roles, see their identity,
cultural legacy and natural world threatened." (no. 14).
In Decree 3, 'Our Mission and Culture,' the Society acknowledges:
"Among indigenous peoples there has been a resurgence
of consciousness of their distinctive cultures, and they must
be supported with the liberating power of the Gospel."
(no. 5.4). The Society has to "look for ways of creating
indigenous theology, liturgy and spirituality, and of promoting
the right and freedom of peoples to encounter the Gospel without
being alienated from their culture." (no. 28.8). In Decree
4, 'Our Mission and Interreligious Dialogue,' the Society
emphasises: "The dialogue with indigenous religions is
equally important …. and be approached with great sensitivity,
on account of the spiritual and human values enshrined in
them." (no. 132).
In
the above context, Michael Czerny, S.J., Secretary of Social
Apostolate, Rome, wrote a special letter to the Provincial
of India (POI), with a copy to Christopher Lakra, S.J., Provincial
of Ranchi. He requested whether the Jesuits in India could
also start a network of the similar work being done elsewhere.
This matter was discussed in the JCSA Meeting at Xavier, Spain,
in October 2000. It is in this background that Christopher
Lakra, S.J., guided by Lisbert D'Souza, POI, convened a meeting
on 1-2 February, 2001, at Manresa House, Ranchi. The views
expressed in the meeting are given below. The South Asian
Assistancy Assembly (2001) in Bombay further stressed that
deeper research on tribal matters was the need of the time.
Bhopal Meeting on 25-29 March 2004 was another mile-stone
in strengthening this ministry in the Assistancy. As a follow
up of this there was a meeting of JEMAI Coordinators and other
invitees on 12-13 August 2005, at Loyola Niketan, Bilaspur.
Participants
The
participants in the meeting were: Agapit Tirkey (MAP), JEMAI
Coordinator, Amritlal Toppo, MAP Provincial, Joseph Xavier,
JESA Secretary, Stany Tirkey (MAP), John B. Mundu (JAM), Amar
Rao (AND), Alexius Ekka (RAN), Santius Beck (NEP), Lawrence
Tirkey (HAZ), Cherian Padiyara (DAR), Tintus Dungdung (HAZ),
Charles Tudu (DUM), Tezkumar Kerketta (HAZ), Marianus Kujur
(RAN). Due to Bombay flood the trains on the Bombay-Howrah
line remained cancelled from the last week of July till and
after the dates of the meeting announced. It explains why
participants of other Provinces were unable to travel to Bilaspur.
Tribal
Identity
It
was said in the meeting that safeguarding the identity of
Adivasi/Tribal/Indigenous Peoples and assertion of their rights
remained a serious concern of the Jesuits in the Assistancy.
That is why one cannot ignore the role of JEMAI in addressing
the issues pertaining to Adivasi/Tribal/Indigenous Peoples.
It was pointed out that JEMAI was going through a process
of growth at the service of the Adivasi/Tribal/Indigenous
Peoples fulfilling the role of an expert advisory body needed
in the works among them. It was also acknowledged that the
need for JEMAI was accepted. Confusion was in the nature of
JEMAI. The issues raised were gigantic and the Jesuits in
the Assistancy had not even touched the tip of those issues.
A concrete strategy with interdependent approach had to be
developed . Fr. Amritlal Toppo S.J., MAP Provincial, expressed
his view saying that the work of JEMAI had to be more focused.
He mentioned that to many provincials its function was not
clear. In order to bring about more clarity in the matter,
the participants discussed the following questions: (a) What
would be the priority areas for JEMAI ? and (b) What are the
areas of collaboration ? The points of the discussion were
as follows:
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Priority
Areas of JEMAI
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Areas
of Collaboration with other JCSA Secretariats
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| Forging
unity among tribal communities. |
JEMAI
plays the role of a facilitator in giving voice to the Adivasis/Tribals |
| Identifying
divisive forces |
Need
to work for political and economic empowerment |
| Facilitating
in the emergence of a new tribal leadership |
Supportive
role to play in people's movements |
| Safeguarding
tribal identity |
Advocacy
and networking |
| Promoting
research oriented intellectual leadership |
Working
closely with left oriented groups or parties |
| Awareness
building programmes |
Accompanying
and mobilising tribal movements |
| Informing
tribals about developmental programmes |
Intervention
at policy making |
| Facilitating
in bringing like minded groups together |
Getting
involved in the issues of Reservation, Governance, (Self
Rule), land, forest and water rights |
| Contribution
to the formation of Scholastics |
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Observation and Models Proposed
Organisation,
mobilisation and empowerment have been the main domains of JESA
in the Assistancy. Study and research on Adivasi/Tribal identity,
culture, language, religion, have been the main tasks of the JEMAI
like groups in the past. On issue based struggles both JESA and
JEMAI have been supporting each other and this mutual support
should continue in the future too. The JEMAI is best suited to
give its ideological support to the said struggles through Adivasi/Tribal
wisdom in order to sustain them in attaining their goals. Depart
from JESA and become JEMAI in Provinces/Regions where Adivasi/Tribal
ministries are the predominant Jesuit concerns and responsibilities.
JEMAI can become a part of the JESA structure where Adivasi/Tribal
ministries are not of primary importance..
What
is specific about JEMAI ?
Michael
Czerny in his letter mentioned above proposed networking with
indigenous ministry of Jesuits. In response to Czerny's letter,
the views expressed in the Manresa JEMAI Meeting (2001) were
as follows: (1) urgency of working with the Adivasi/Tribal/Indigenous
Peoples should not be the concern only of some individuals but
of the Provinces/Regions on priority basis, (2) networking is
a must in the Assistancy, (3) some specific issues of Adivasi/Tribal/Indigenous
Peoples do not get addressed if they are tagged with the JESA
work.
Some
specific areas were identified which would help to avoid duplicating/conflicting
with the JESA activities: These areas were studies on Adivasi/Tribal
languages, signs and symbols, myths, stories, values, ecology,
environment etc. These are directly related to tribal identity
demanding preservation, promotion and propagation of Adivasi/Tribal/Indigenous
cultures as: (a) preservation would include research and analysis
- re-experience and rediscovery of ancient history, mythology,
language, songs, customs, rites and rituals of each tribal group,
(b) promotion would mean publishing books, articles, production
of video and audio cassettes, arts and artifacts, (c) propagation
would promote revival of tribal values through seminars, celebrations,
mass education etc.
Proposals
1.
Publish a series of edited publication on Adivasi/Tribal/Indigenous
topics. Marianus Kujur informed the participants that there
was a possibility of tie up with ISI Delhi for such a publication.
The Ham Dalit from ISI is going to be changed as Hashiye Ki
Awaz (Voice of the Margin) devoting it to both tribal and dalit
concerns.
2. Build a research centre for indigenous concerns and studies.
Views expressed in this regard were that a new centre may not
be needed because there is a possibility of collaboration with
the existing centres.
3. Establish a centralised documentation centre. The participants
said that there was no need of going for a new centre but rather
make use of the existing resources.
4. Strengthen Gram Sabha . It was being done in Chhattisgarh.
5. Organise cultural festivals. It is being done in Andhra Pradesh
and Chhattisgarh.
6. Celebrate Indigenous Day on 9th August.
7. Encourage herbal cure through training, developing herbal
gardens and producing herbal medicines. This initiative has
been taken by Jesuits in Andhra Pradesh, Hazaribag and Chhattisgarh.
8. Campaign for "Say No To Plastics!"
9. Encourage afforestation. Andhra Pradesh is doing it.
10. Work for forest preservation. Dumka-Raiganj has begun to
do it.
11. Give legal aid to Adivasis/Tribals. Hazaribag is rendering
this service effectively.
12. Conscientise Jesuits about the existence and role of JEMAI.
The role of JEMAI is possible in all the above areas of activities
by way of collaborating, facilitating, strengthening, and accompanying
Vision
Having
received the mandate from the JCSA in the Kathmandu statement
of 1989, the JEMAI coordinators envision the empowerment of
the Adivasi/Tribal/Indigenous Peoples of the Assistancy through
the assertion of their identity and cultures, recognition of
their rights over resources, the enhancement of their socio-economic
and political systems in the overall democratic, federal structure
and multicultural context of the Assistancy.
Mission
1.
Preservation, promotion and propagation of the Adivasi/Tribal/Indigenous
cultures through: (i) research, analysis, documentation and
publication; (ii) seminars, workshops and celebrations of socio-cultural
and historical events.
2. Collaboration with other Jesuit ministries and secular groups
with similar objectives by offering them clarity on the issues
and articulating new meanings and aspirations of the Adivasi/Tribal/Indigenous
peoples.
JEMAI
Aims and Objectives
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Priority Areas
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Collaboration
with other JCSA Secretariats and Secular Groups
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To
forge unity among Adivasi/Tribal/Indigenous communities.
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To
facilitate in giving voice to the Adivasi/Tribal/Indigenous
Peoples
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To
identify divisive forces.
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To
facilitate in forming new Adivasi/Tribal/Indigenous leadership.
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To
work for political and economic empowerment
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To
safeguard Adivasi/Tribal/Indigenous identity.
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To
play a supportive role in people's movements.
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To
give research oriented intellectual leadership.
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To
do advocacy and networking.
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To
conduct awareness building programmes.
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To
work closely with left oriented groups or parties.
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To
inform Adivasi/Tribal/Indigenous Peoples about developmental
programmes.
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To
accompany and mobilise Adivasi/Tribal/Indigenous movements.
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To
facilitate in bringing like minded groups together.
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To
intervene at policy making.
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make contribution to the formation of Scholastics. |
To
get involved in addressing the issues of Reservation, Governance
(Self-Rule), Land, Forest, Water rights |
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Plan
of Action
A.
Publication
1.
Publication of the study on myths, spirits, signs and symbols,
life cycles of the 5 major tribes of Central Provinces
2. Publication of Kodaku, Korwa and Nagesia studies ( The Kodaku
matter will be made ready in the coming 3 months while the Korwa
and Nagesia matters will be ready in the coming 12 months)
3. Series of 80 page publications on Adivasi/Tribal/Indigenous
topics.
4. Contribution to the Hindi monthly Hashiye Ki Awaz' ( Voice
in the Margin)
B.
Collaboration with others in
1.
strengthening the Gram Sabha through training, workshops, seminars
participation in their struggles and movements
2. organizing socio-cultural and historical events to strengthen
a sense of unity and history, providing intellectual contribution
and meaning to them.
3. promoting and popularizing the celebration of the Indigenous
Day (9th August).
4. promoting herbal medicines through gardening, training and
production.
5. preserving the biodiversity and ecological balance through
community forest management.
6. providing legal aid and education
JEMAI
Support System
In
the Provinces/Region of Gujarat, Mumbai, Madhya Pradesh, Ranchi,
Hazaribag, Jamshedpur, Dumka-Raiganj, Calcutta, Darjeeling,
Kohima; the following interlinked support system needs to be
formed: (i) Province Coordinators with like minded group of
Jesuits (3-5, one of them being the JESA Coordinator), (ii)
Zonal Coordinator, (iii) Assistancy Coordinator, and (iv) POSA.
This structure would be able to take care of the Action Plan
A and B. In other Provinces/Regions JEMAI can become a part
of the JESA structure with its Coordinator and 2 other like
minded Jesuits. This structure would be able to take care of
the Action Plan B. In matters of financial assistance to publication,
the concerned Province/Region could take care of it with specific
JEMAI character. However, a suggestion was made that Provinces/Regions
at zonal levels should take care of it jointly.
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Fr.
Alexius Ekka (RAN), S.J.
Coordinator
of JEMAI
Secretary for Jesuit Indigenous Ministry (JEMAI)
X I I S, Purulia Road
P.O.
Box 7, Ranchi 834 001. E-mail: alexekka@yahoo.com
; Mobile; 094311-09316
To
Contact, Click Here.
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