In keeping with the above mandate, the Jesuits of the Assistancy have been rendering their valuable service to the Adivasis in fresh frontiers in the states of Andhra Pradesh, Bihar, Chhattisgarh, Gujarat, Jharkhand, Kerala, Madhya Pradesh, Maharashtra, North-East States, Orissa, Tamilnadu and West Bengal. In this task, they have been facing challenges in recent years particularly from the Sangh Parivar because they stand on the side of the Adivasis who have been fighting for justice on different fronts. It is quite clear that such communal feelings are manipulated by political, economic, cultural or ethnic power groups in order to safeguard their vested interests.

GC 34 and After

GC 34 has given a special stress on the above ministry. In this connection, 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, Provincial of India, convened a meeting on 1-2 February, 2001, at Manresa House, Ranchi. The participants in the meeting were from the Provinces of Dumka, Gujarat, Hazaribag, Jamshedpur, Madhya Pradesh and Ranchi. The views expressed in the meeting were: (a) the urgency of working with the adivasis should not be only of some individuals but of the Province on priority basis, (b) networking is a must in the Assistancy, (c) some specific issues of adivasis/tribals do not get addressed if they are tagged with the JESA work. Therefore, there should be a separate identity of a coordinator for this ministry.

In the meetings and discussions that followed in the later months, coordinators of tribal ministry in the above Provinces including Calcutta, identified some specific areas which would help to avoid duplicating/conflicting with the JESA activities. Some of the specific issues of the Adivasi/Indigenous Peoples are: language, signs and symbols, myths, stories, values, ecology, environment, etc. These issues are directly related to tribal identity. The participants expressed their concern for the preservation, promotion and propagation of tribal/indigenous cultures. Preservation would include research and analysis, re-experience and rediscovery of ancient history, mythology, language, songs, customs, rites and rituals of each tribal group. Promotion on the other hand would mean production in forms of books, articles, video and audio cassettes, arts and artifacts. Finally, propagation would encourage revival of tribal values through seminars, celebrations, mass education, etc.

With the encouragement of Lisbert D'Souza, S.J., POI, at Vinayalaya, Mumbai, in the JCSA meeting of October 2001, the Central Zone Coordinators took up the above mentioned topics for study and met at Ranchi, Pathalgaon, Jameshedpur, Hazaribag and Calcutta during the years 2001-2003 for their common discussion and reflection. They concentrated their attention on their own zone first before getting linked up with other zones. Reviewing the published works on the major tribes in the central zone, they also gathered fresh information from primary sources about the minor tribes as well. It was felt, however, that these findings were not available for others. The Provincials of the zone did not promise any financial assistance for publishing the findings in common. All the same, it is worthwhile to note that the South Asian Assistancy Assembly (SAAA) Mumbai Action Plan (2001) has given a mandate, a positive encouragement and a new direction to the Jesuits of the Assistancy for greater service in tribal ministries. It encourages them to do deeper research in tribal matters.

Bhopal Meeting

In the JCSA, promotion and coordination of the ministry among tribal/indigenous peoples had been under discussion for quite some time. In an effort to promote an Assistancy reflection on this important ministry, a meeting was organised at Campion School, Bhopal, on 26-29 March, 2004. Most of the Provinces/Regions of the Assistancy where this ministry has been going on in the past and present, sent their representatives to take part in the meeting. There were 15 Adivasi/Tribal Jesuits and 8 other Jesuits involved in Adivasi/Tribal (indigenous) ministry present in the meeting.

On March 27, 2004, the inaugural session began with the lighting of the lamp by Pascal Topno, S.J., Archbishop of Bhopal. He stressed in his message that the Jesuits need to be at the forefront in all fields. " We have received Jesus, the greatest gift of God the Father through the missionaries," he said, "Let us share this gift with others. The Church has great expectations from us. Therefore let us go out to the people with a missionary spirit. There are a number of tribal communities really waiting to know who Jesus is." Reading out a small passage from Church in Asia, he interpreted the text as a call for us Jesuits to be at the forefront of the mission of evangelization in Asia.

After the message of the Archbishop, Lisbert D'Souza, S.J., POI, gave a short background to the ministry among the indigenous peoples. He said that in the light of the need of Tribal communities this ministry has emerged as one of the main areas of concern in the South Asian context. Today we are well aware of the consequences of globalization, the problem of displacement of Tribals to cities and other parts of the country being one of the most obvious ones. How to preserve the identity and culture of Tribals on the face of the onslaught of globalization and fundamentalist forces? Hence, a commission was set up to take up the issue more seriously at the South Asian level.

Fernando Franco, S.J., Secretary, Social Justice Secretariat, Rome, shared his experiences of the Network in Latin America and East Asia. He shared that in a conference in Sababa, Malaysia, the main focus was on inculturation. "What can be the official Tribal education today?" was the basic concern of the Convention in Mexico. He said that he was very much impressed by the sense of responsibility taken by the Catholic community there for its own development. Ordained deacons, over five hundred in number, play an important role in the smooth running of Church activities there.
Reporting

Maxim D'Mello, S.J. (BOM) works among the Warli Tribal community. Explaining the rich symbolism behind wearing a marathi cap he said that he was married to the Warli community. "That was inculturation," he said. He has proceeded in his work in three stages by (a) understanding the people by getting involved in their lives through sharing, (b) encouraging them to learn to paint their symbols and arts, and (c) intensive training programmes spaced out up to five years and hundred days.

Amar Rao, S.J. (AND) shared that the Jesuit ministry among the Tribals in his province was at the beginning stage. They have concentrated mainly on three sectors, namely, Education, Agriculture and Health. To improve their economic status they have initiated Self Help Groups among women.

Martin Poras, S.J. (PAT) shared his experience of working among the Tharu Tribals. He put it quite emphatically that they have no proper identity. Only last year the Bihar government has recognized them as belonging to Scheduled Tribes. He told that Jesuits are involved mainly in their economic uplift. This is being done through Self Help Groups and other similar activities. This has successfully controlled the activities of the local landlords. The people are emerging as people of resistance from being people of silence. Sebastian Pendanath, S.J. added similar experience of working among the Tharu Tribals.

Charles Kispotta, S.J. (GUJ) working in the Sabarkantha district of Gujarat shared that his strategy to work among the Tribals was to work for their economic uplift. This is being done through education and awareness programmes.

Ignatius Manjhi, S.J. (DUM) shared that working among the Santal Tribals is quite challenging. Anyone dreaming to work among them should be prepared to learn Santali because this is an opening into their community. A person not knowing Santali is not accepted by the Santals and he/she is even branded as a diku (an outsider). One of the strongest elements of the Santal community is the governing body of their own in a village. It keeps the villagers together. Ignatius strongly feels that Christianity has divided such a well-knit community on the basis of religion. However, on issues like land all people are one. Hence we need to work on these lines. To foster unity among the people, Christian groups need to shed their sense of superiority.

John Mundu, S.J. (JAM) shared his experience of working among the Ho tribe. He told that the Hos have a great sense of identity. This sense binds them together. The Ho Mahasabha has declared strongly that the Hos are not Hindus but they are Adivasis. They also have a great sense of diku (an outsider). It is encouraging to hear from him that the dropouts are under special care of the Jamshedpur Jesuits. They are encouraged to enroll themselves with open schools. There is also a sort of drive to encourage them at least to pass their matriculation. The result is quite encouraging. There are some notable efforts by the Jesuits to work towards inculturation through some publications of their own. Now the Ho script also has been developed. The New Testament and Prayers have been written in this script now. A maths book for children also has been written.

Robert de Costa, S.J. (PUN) is the Director of Integrated Tribal and Watershed Development Programme (ITWDP), Sangamner. He is mainly busy with three Tribal groups. It was very enriching to hear that the people have owned him up as their own, though it was quite difficult in the beginning. He says that watershed programmes have stopped people from going to moneylenders because they have their own crops. A great change is seen among them. "Wonders can be done through watershed programmes" he says. This was very obvious from a very beautiful slide show he projected one evening about his programme. A desert seems to have been converted into the Eden Garden!

Prem Kumar, S.J. (MDU) shared that the Madurai Jesuits are engaged in Tribal apostolate mainly with two Tribal groups - Paliyas and Poleyas. Both the groups have their distinct identities. Jesuits' preference is for the Paliyas for the obvious reason that they are the poorest in the Kodaikanal region. For this group they have four community halls. They are also supporting some Women Movements like saving schemes. Once a while sports festivals for the youth also are organized. Under economic programme they are running the Mother-Child Programme. The Paliya children are being educated together with the dalits. They are helped financially by interest free loans.

Salvator Murmu,S.J. (CCU) shared that they have six Santal mission stations. He tries to bring in all good aspects of traditional Santal celebrations into the liturgy specially during marriage blessings. People do like some creative ideas but they should be meaningful to them. It was heartening to hear that the Baha Porob (Flower Festival) is celebrated on the following day of Easter both symbolizing newness of life. Creative interpretations of these festivals do help them towards growing as mature Christians. However, Santal education is in turmoil now because of the conflict on the use of the Santali script. The Christian Santals are in favour of the Roman script whereas the non-Christian Santals are in favour of the locally developed Ol Chiki script. Sebastian Xalxo, S.J., was of the opinion that much patience is required to work among the Santals because of their nature of being rather slow and merry-making. He said that till date many Jesuits individually have done marvellous works but for the better results the Province will have to work more as a team in this regard.

Stanislaus Tirkey, S.J. (MAP) shared that the approach of the Province as regards this apostolate is more of a socio-pastoral and economic nature. The socio-cultural celebrations like Karam and Sarhul are being encouraged. Though on a very small scale, Jesuits have started celebrating the liturgy in a local language. They also bring out a quarterly NAAM KURUKHAT in Kurukh. They have also produced some audio-cassettes and radio programmes. Training programmes are organized on how to prepare vermi compost. Also health programmes like preparations of herbal medicines are organized. They have recently started community colleges and are trying to network with different NGOs. They are also working toward restoration of land documents of the Korakus (a small tribe in Surguja). They are promoting inter Church collaboration.

Discussions

The participants discussed on the topic, Threats to Adivasi/Tribal Identity - Perceived Threats, Obstacles. Following was the outcome of their discussions:

The chairperson, invited the house to reflect upon the JCIM (Jesuit Companions in Indigenous Ministry) Mission Statement of the Assistancy of East Asia and Oceania. He posed a question before the participants: Can South Asia own up these statements or is there a need to make some amendments so as to make them applicable to South Asian context? The house felt that it needed more time to deliberate on this question and draft its own statement, which would include those important points which had surfaced during the sharing session. Therefore a drafting team was formed and given the responsibility of drafting the statement.

Draft Statement

In response to the various challenges affecting the Adivasis/Tribals on account of globalization, economic liberalization, Hindutwa forces, socio-cultural domination and annihilation, we Adivasi/Tribal Jesuits and other Jesuits of the South Asian Assistancy working among them firmly resolve:
1. To affirm the Adivasi/Tribal identity and safeguard their interests as per the constitutional provisions of the country and the universal human rights declarations and to work towards the restoration of Adivasi/Tribal status to those who have been excluded from this category.
2. To promote Adivasi/Tribal culture and identity formation through the learning of tribal languages, awareness building on tribal issues and affirmation of self-worth in real life situations.
3. To forge unity and solidarity among the Adivasi/Tribal people by understanding and fostering their cultural values and practices.
4. To counter the divisive forces, that call Adivasis, Vanavasis; and force them for GharWapasi (homecoming) and count them as backward Hindus.
5. To work for the political empowerment of Adivasis/Tribals at local, regional and national levels (i.e. Gram-Sabha, Panchayats/Mandals, Assembly and Parliamentary bodies.)
6. To work in solidarity with Adivasis/Tribals as partners in their struggle for land, water and forest, life, dignity and justice.
7. To conserve, regenerate and judiciously use the natural resources according to tribal ethos for their overall sustainable development and promotion of their livelihood rights.
8. To enhance tribal religion and spirituality and to enrich and critique each other's cultures and traditions among various tribal communities and to enter into intercultural dialogue with them.
9. To protect and promote Adivasi/Tribal wisdom and values through ongoing reflection, cultural analysis and scientific research.
In order to achieve the above objectives we propose that:
1. Each Province/Region has a Commission for Adivasi/Tribal ministry.
2. The above Province/Region commission coordinators meet at the Assistancy level once a year to network and exchange information.
3. There develops an Adivasi/Tribal research centre in each Province/Region.

* The terms Adivasis/Tribals have been used to accommodate the usage of anyone of them in the Assistancy for "indigenous people".