*Introduction:*
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.
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.
*Historical Setting:*** **
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.
** **
*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:
*Priority Areas of JEMAI*
*Areas of Collaboration with other JCSA Secretariats*
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
*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*
*Priority Areas*
*Collaboration with other JCSA Secretariats and Secular Groups*
To forge unity among Adivasi/Tribal/Indigenous communities.
To facilitate in giving voice to the Adivasi/Tribal/Indigenous Peoples
To identify divisive forces.
To facilitate in forming new Adivasi/Tribal/Indigenous leadership.
To work for political and economic empowerment
To safeguard Adivasi/Tribal/Indigenous identity.
To play a supportive role in people's movements.
To give research oriented intellectual leadership.
To do advocacy and networking.
To conduct awareness building programmes.
To work closely with left oriented groups or parties.
To inform Adivasi/Tribal/Indigenous Peoples about developmental programmes.
To accompany and mobilise Adivasi/Tribal/Indigenous movements.
To facilitate in bringing like minded groups together.
To intervene at policy making.
To make contribution to the formation of Scholastics. To get involved in
addressing the issues of Reservation, Governance (Self-Rule), Land, Forest,
Water rights *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.
*Fr. Alexius Ekka (RAN), S.J.
Coordinator of JEMAI
Secretary for Jesuit Indigenous Ministry (JEMAI)
X I I S, Purulia Road, Ranchi
*
http://www.jcsaonline.com/indigenous.htm
Also See -
Adivasi.jharkhand.org.in <http://www.Adivasi.jharkhand.org.in>
Adivasi.wordpress.com <http://www.Adivasi.wordpress.com>
http://www.jharkhand-adivasi.blogspot.com/
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