As we all know, it was originally to provide a committed presence alongside women, in relation to everything that made them vulnerable and caused them to fall into distress, that we were founded - to be "women apostles among women", as our Founder wrote and our "scriptures" constantly state. How much this original call, which is part of our charism is still relevant today. It reflects very well the Objectives of the Millennium Campaign recalled by the general Council at the beginning of this year, inviting us, among other things, to secure women's rights.
It is also the concern of the whole Church, as could be observed on the occasion of this year's Holy Friday's Stations of the Cross in the coliseum in Rome, while listening to the commentary at the ninth station, where Jesus meets the women of Jerusalem: "Jesus, in his final hour, is thus surrounded by a world of mothers, daughters and sisters. We now can also imagine all those women left to raise their children alone (....) those from all countries at war, widows and the elderly forgotten by their children".
This is a list close to our hearts and souls, united with everything that some MSOLA are achieving - those who, particularly in Africa, include in their personal and community plans the struggle against the evils which still afflict so many African women today. It is to this type of presence that a large part of this issue of Partage is dedicated.
In the dossier concerning "Women in distress", in particular, you will find references to three different types of presence, which correspond to present-day needs. This does not mean that the promotion of women properly so-called has been forgotten! But there is also a lot of space devoted to the struggle against modern causes of women's suffering. Thus a text arrived from Nairobi describes the distress experienced by Bernadetti Musimenta, a midwife involved with mothers and mothers-to-be afflicted with AIDS. Elsewhere, in the Congo, as Bibiane Cattin reports, there are women victims of the war and, too often used as spoils of war and then subjected to the horror of rape. In Burkina Faso, Maria Weis, who took over from Carmen Garcia, condemns another kind of distress, namely that of women accused of being "eaters of souls" and forced out of their homes, to find refuge at Delwende (Lean on God).
The same theme is continued in a "Walk through the Archives", in which can be found two old projects, namely the "Refuges", which were founded with a similar objective, first in Tunisia and later in Congo. Finally, in "Did you know?" we are informed about the launching of a campaign initiated by several of our sisters to sensitise young African women who are attracted to Europe trapped by prostitution.
Other aspects of our life are shared as you can see by reading three accounts of current events in Rome: the participation of three of us in a demonstration against unequal agreements on economic partnership; also in Rome, the report on the session for English-speaking 65 to 75-year-olds; and finally, albeit somewhat belatedly, the account of a genuinely'incultural' ceremony marking the perpetual vows of Florence Mwamba at Kalemie, Congo.
Lucie Pruvost
WOMEN IN DISTRESS
Feminine Distresses in Uganda
I am Bernadette Musimenta, Ugandan with two years of profession as a MSOLA and 27 years of age. I work as a midwife in Our Lady of Consolata Kisubi hospital, which was started by our sisters a hundred years ago.
In the maternity ward, I encounter different kinds of "women in distress". These women are either materially poor or seropositive or young below the child-bearing age i.e. below 18 years of age.
Seropositive Women
The hospital is very concerned about women who are seropositive. The big challenge we have as a hospital and the nation at large is the increase of the number of people who are seropositive or with AIDS. There are more and more HIV/AIDS positive pregnant mothers who come to give birth in the hospital or need medical care.
During the antenatal clinic, all mothers go through a pre- and post-counselling session on HIV/AIDS during which they are encouraged to take an HIV test. This is very helpful for the mothers and us midwives, especially when they are found seropositive or with AIDS. It helps them to seek advice and receive free treatment.
Listening, supporting
These women need to be listened to, and most of them share quite freely about the difficulties they encounter in their life. The best moment for me to talk to them is when I am helping one or the other in showing them how to wash the baby and clean the umbilical cord. During these procedures, I ask the mother for example: "What kind of job do you do?" And there I discover that many of the women are vegetable or fruit sellers. What makes it very sad is that these poor mothers' income is not enough to sustain them and educate the children since the husbands are not supportive.
I am not a qualified counsellor, but with the few basic skills I received from counselling workshops and also listening to the senior counsellors of the hospital, I am able to give advice and counsel to the best of my ability.
They are always received with gratitude, especially during the night duty when there is nobody to consult.
Most of these mothers are married, but for one reason or the other, they are not able to disclose their sero-status to their husbands. It is difficult to manage and help a couple when one of them is not aware of being HIV positive. With the other midwives, we do our best to help such a couple by either meeting wife and husband separately, or doing home visits. It is never easy.
The mothers, who are known to be seropositive, receive special care during labour. They are prone to lose energy, as they are distressed. Normally, I support and bolster the mother with a glucose intra venous drip and moral support for example. It is very encouraging for them to know that the labour pains are normal and that it is not because they are seropositive. At a certain time during labour pains, the mother is given preventive therapy, a "niverapine tablet". This tablet is meant to prevent mother to child infection of the virus. At birth, the baby is washed with an
antiseptic solution, and "niverapine syrup" is given as a preventive.
Prevention of HIV/AIDS
This programme of mother to child prevention of transmitting HIV/AIDS is very active in the hospital. Two weeks after giving birth, these mothers are visited in their homes to monitor both the mother and the baby's well being. Once they have babies, these mothers are encouraged to join a psychosocial support (PSS) group, which meets every first Wednesday of the month. During these gatherings, they are invited to share with one another their experiences and how they are managing to live positively with HIV/AIDS. After the meeting, those with babies who are due to be tested for HIV are encouraged to do so. The good news is that the majority of babies born in our hospital have tested HIV negative; it is always a great joy for the midwife, the mother and the family at large. Among the babies who tested HIV negative, are twins from a poor family, whose father died one month after their birth.
One of the very sad cases I experienced is that of a young woman of sixteen who was seropositive and deserted by the family. She arrived in the hospital already in labour with her poor grand'mother. She was so miserable and distressed! One of the neighbouring women on the ward offered her baby clothes. This was a touching experience, and I was moved with deep joy to see how the neighbour was attentive to the needs of the other.
What is important
What is important for me is to make sure that the woman goes home with a bit of knowledge on how to take care of the baby, that is care of the umbilical cord, the proper way of washing the baby and daily hygiene. I know by doing this, I am helping the young woman to avoid certain illnesses that may bring her back to the hospital to spend more money.
With the community
It is very helpful for me to share such experiences with the community. On one occasion, we reflected together on how we could contribute and help the mothers who come with almost nothing to give birth. The suggestion was to prepare a simple "mama kit". The "mama kit" consists of two baby sheets, a razor blade, a little bit of cotton, and the basics that the woman will need immediately after giving birth.
Our charism
I am privileged to share in our charism of being a woman apostle among women. The challenging question that comes to me from time to time, as I encounter these "women in distress" is "when will the injustices and the misery end?''
My daily experiences with "women in distress" makes me realize how our charism as women apostles among women is still a great need for the African woman, in our present world of endless wars. "Situations of injustices, distress, violence and exclusion..." are on the increase. This is very clear among our internally displaced people living in camps here in Uganda.
My prayer is that the "Master of the harvest" may bless us with more vocations and increase our hope for a better future.
Bernadetti Musimenta,
Kisubi (Uganda)
In D. R. Congo - Women in Distress
Since I have arrived in the D. R. Congo in 1972, I have been called to work mostly with women and young girls (home craft centres, feminine promotion, literacy, development...) which is fully in line with our MSOLA charism. "In every situation we express our solidarity with the women of Africa so that society and the Church may be enriched by their specific gifts." (Constitutions N° 19).
Preparing myself to help
From 1999 to 2002, I followed the formation given at the Institute of Integral Human Formation of Montreal (IFHIM). This was in response to the explicit desire of my then provincial superior, Herenia Ezquerra, namely: to prepare myself before my return to the D. R. Congo to help traumatised persons, notably the women and young girls victimised by rape. After the war, it was in effect the women who paid the heaviest price for it. As stated in our C. A. 1999, they are in the "vulnerable groups" submitted to different forms of "oppression" to which "the world culture is inclined" (C. A. p.38). Faced with this situation, the Union of Major Superiors appealed to congregations to be attentive to this challenge facing our Church.
In traumatic experiences
Without the tools received from IFHIM, especially the one of "Actualising Vital Human Forces" (AFVH) and the one of "Restoration of vital human forces in traumatic experiences", I would never have been able to help the women who came to me, to get a hold on themselves, often in a single encounter. In such an event and the trauma it provokes, the person's perceptions are often muddled and she can no longer see clearly in her situation.... She is ashamed of what has happened to her and lives with the feeling of being nothing anymore, of having no value.
The person recovers when she is able to discover which decisions were made by her and which ones were imposed on her. She begins to see the difference between her own actions and those of the aggressor(s). Here is the narrative of one of these women and what happened when I worked with her. (The name and some aspects have been changed so that the person cannot be identified).
Experience of Mama Riziki
Mama Riziki arrives with her head lowered and is unable to look at me. She sits down. She looks sad. She must be around fifty. I show interest in her, asking her where she comes from... She tells me she has five living children and her husband is a small business man. Gradually I ask her what brings her to me, there at the Health Centre where I work. She replies that the doctor has sent her because she is always tired with headaches since the catastrophe that happened to her. And then she starts to cry... She adds that she no longer wants to live, if only she could have a medicine so she could disappear. I stay with her in silence.. Then after a short time, I start to work with her asking a few questions:
Mama Riziki, would you let me help you to "raise your head"? ... She nods, without looking at me.
Can you tell me more about it?
- One night, about six months ago, some armed men came into our house; I was there with my husband. These men first tied up my husband. They asked for our money. My husband told me to give them what we had. I did so. These men were not satisfied with the few dollars we had put aside. They started to look everywhere.. One of them approached me and told me to lie down. I refused and tried to get away. He stopped me by grabbing my cloth and he struck me with his gun. I found myself on the floor. I could not even struggle. He took me, in front of my husband...
She hides her face... Mama Riziki, what did you do when this man told you to lie down?
-
I did nothing.
Look well! You did nothing, you let yourself be taken?
- No, I refused and I tried to get away, but he grabbed me.
What else did you do?
- I also cried out.
You refused, you tried to run away, you even cried out... Did you want to be taken by this man?
- No, I did not want it.
Who gets credit for refusing, trying to run away and crying out?
- I do!
For having grabbed you, striking you with his gun, taking you, to whom does that belong?
- To that man!
If you look at this as being two different photos, what you did on the one hand, and what this man did to you on the other, what do you see? Who should be ashamed, you or him?
- He should, but he is not ashamed. I am the one who is ashamed in front of my husband.
And your husband, what does he say?
- He told me that he could not help me, that he saw very well that I did not want the man, and that I did not have enough strength to defend myself and not be taken...
You husband saw that you did not want this and that you remained faithful to him?
- Yes, that's right!
Now, Mama Riziki, do you agree to look at these three photos. You: you refused, you tried to escape, you cried out. That is the first photo. The man: grabbed you, hit you, and took you. That is the second photo. Your husband saw that you did not want that. That is the third photo. Who should carry shame from all this?
- He should! After a moment she adds: But see, I am the one who is ashamed!
And now what will you do with this shame? After quite some time, she says:
- There is no need for me to be ashamed.
So, what will you do with this shame? She looks at me with serenity.
- I shall let it fall away.
Mama Riziki, you see that you have really stayed Mama Riziki, the same as before this happened. Will you choose to live and stay Mama Riziki as before?
- Yes!
And for whom are you choosing to continue living?
- For my husband and for my children also... After a moment she adds: But it is difficult because they took all the money we had put aside to help us live.
Mama Riziki, yes, these men took many things. But what is it that they could not take from you?
- I do not see...
What is it that these men could not take from you, and which remains with you and your husband?
- Our love. She smiled, and now she could look at me straight in the eyes.
Mama Riziki, what are you taking with you from this encounter?
- I feel good. I won't keep putting myself down as I was doing. I choose to live. You have washed my eyes and my heart!
Since March 2005, I have been giving a formation to mothers who accompany traumatised persons, notably to women and girls who have been the victims of rape. There are many associations looking after them without knowing too much how to help them to recover. As for me, I do it by sharing my experiences and the tools which I was able to acquire at IFHIM.
At the health centre, I accompany traumatised persons, with a social assistant from the centre, and I train the staff two days a month during the whole year. The training of trainers is also part of our charism as MSOLA. My deepest joy is being able to contribute to the liberating of the person.
Bibiane Cattin,
Goma
The Delwende Centre at Ouagadougou
The Delwende Centre, "Lean on God", receives women accused of being "witches" or "soul eaters". Belief in witchcraft is very widespread in Burkina society. In the belief of some Burkinese, there are some human beings who have the capacity to eat the soul of another person, thanks to some mystical power.
These Women?
Who are these women in the Centre? They are women who are poor, abandoned or chased away from their environment and their family, accused of witchcraft. In reality, they are women alone and defenceless, whose sons have gone abroad to look for work, or even sick or disabled women being a burden on their families. Some of them have never had children or else their children have died. Others have been chased away for refusing to have a second husband forced on them, following the death of their first. They are accused of being the source of some misfortune or of the death of a child or young person in the family or the village. They have been expelled from their family and their village, maltreated, their houses burned down along with all their possessions. They have walked for several days through the bush, heading for the town in the hope that they can live by begging. Once in the town, they often hear about the Centre and come asking for accommodation. They arrive exhausted and without a smile, but after some time, the smile reappears.
The Centre: history and organisation
The Delwende Centre was founded in 1966 for destitute people. It was run by the town council. Then in 1983, it became a centre for expelled women. The council entrusted its management to the Catholic Mission which, in turn, entrusted it to the Missionary Sisters of Our Lady of Africa. Since then, our sisters have run the Centre, with the help of a Sister of the Immaculate Conception and a secretary who spend the whole day with the women.
The 400 women are well organised like a big family or village. A woman of the courtyard is responsible for the whole yard. She has the necessary authority and is respected. Others share responsibility with her for the maintenance of the yard, the garden and the kitchen... In the yard, the women carry out certain activities to do with the smooth running of the life of the group: preparing communal meals, upkeep of the yard, looking after the less able and the sick... Each sick or disabled person has a woman who pays particular attention to all her needs. They know how to organise for celebrations or feast days like Christmas, Easter and baptisms of women in the Centre, and to enjoy themselves, sing and dance together, etc.
They also have certain individual activities, which help them to earn a little money to meet their basic needs, such as spinning cotton, or managing a vegetable garden and selling some of the produce. Some of them sweep up all kinds of cereals in the markets. They sort and wash them, either to sell to people in the area or for their own use. In winter, all the women who are in good health go to other people's fields, where they grow groundnuts, beans and various vegetables, or else find a little corner to form "their own garden".
Our role
We can testify to the sufferings of these women - what they have endured before coming to the Centre and their sadness at being unable to live in their family environment surrounded by their own relatives. These people, with whom we rub shoulders every day, are human beings with rights recognised by the law, including the right as Burkinese citizens to be protected and the right to be respected and to have their human dignity recognised.
Our sisters have always worked to conscientise the population and the authorities, so that this practice will disappear, in order to prevent such sufferings inflicted on people whose only fault is not being able, or not knowing how to defend themselves, and so that the women can live in peace with their families. We continue along these lines, taking every opportunity and means of conscientisation. Many people, families, groups, organisations, commissions and ministries come to visit the Centre and give donations in cash or in kind. Every time they come, we challenge them and invite them to do something to help these women.
Some steps are being taken. The Ministry of Human Rights has created birth certificates and identity cards for one group of the women. The issue is being raised on radio and television.
Many groups are taking an interest and want to do something. But there is no sign of change in society, because every day sees more women arriving at the Centre seeking refuge.
The women in the Centre know that they will spend the rest of their life there, but their only concern and wish remain that their daughters should not suffer the same fate. May God listen to their cries and prayers!
According to our charism
Our presence alongside women in distress in the Delwende Centre fits in well with the orientation of our charism. Our Constitutions (n°19) already say: "In every situation, we express our solidarity with the women of Africa...".
This is well expressed by the 1999 C.A. calling for the building of a culture of peace by "committing ourselves with others, especially with women in their struggle - so that the rights and dignity of all be recognised" (C.A. 1999, p. 118).
Maria Weis,
Ouagadougou, Burkina Faso
SHARING LIFE
Transition Session for Eight of Us!
Our first sisters, they were eight, leading the path for us all. At this session, we were eight integrating our missionary living.
TREADING THE PATH OF OUR FOUNDER...
* At our Brothers' place, over the tomb of the Cardinal where we prayed to our martyr brothers, whose names are inscribed on the stone, and our martyr sisters, whose names are inscribed in our hearts.
* Walking in his footsteps in Rome, where he lived, studied, missioned and prayed as a student and later as a Bishop.
* Journeying through the archives, in both Generalates where we returned to the roots and felt the presence of our ancestress and ancestors in their writings and relics.
The first week was a journey into our past,
collecting the FRUITS OF OUR BEING in the Lord's mission.
While the second week was spent in sharing
on our PRESENT REALITY, wherever, whoever.
In the third week, we acquired some useful tools
for COMMUNITY LIVING AND SHARING.
* In all these, we were helped by outside speakers among whom some of our Brothers, and gently guided by Marie McDonald all along.
* The warm enlightening sharing with Marie Alice Terrettaz and Chantal Vankalck filled us with wonder, hope and new courage.
* We also joined our Brothers in their mourning for Martin Addai and in the celebration of his life of joy and dedication.
* Our meaningful and intense liturgies, our lively meals and joyful outings together, put a seal on our true sisterhood, so happy to belong to this unique MSOLA family.
These three weeks were lived as a holy pilgrimage of the heart. And now we are filled with gratitude and blessing for every one of our sisters and brothers who rendered this precious gift possible for us, at this special time in our life...
The Group
A Festive and Prayerful Celebration in Rome
in Honour of Our Lady of Africa
As usual, we gathered in Viale Trenta Aprile, around 50 people - M.Afr in Rome, and MSOLA from the Generalate and the Tertianship. This year, the common celebration of the feast of Our Lady of Africa, postponed until Saturday 5 May, brought us together for a morning of prayer based on the fine booklet "With Open Arms" produced for the purpose by our two General Councils. Thanks to the ingenuity of those given responsibility for preparing the day, we were able to offer several locations for prayer, not excluding the garden, since the morning's rain had given way to sunshine.
The meeting began with a short introductory prayer in the chapel, which had been well arranged to accommodate a large group. It was there too that we returned at the end of the morning for a Eucharist, during which one could hear the diversity of languages used among us. In between, there was a good period of time for individual prayer.
After the introductory prayer, we formed seven well organised English or French-speaking groups. Without being too directive, the organisers had divided us into equal numbers of fathers and sisters, who could choose their own group, on condition that this balance was respected. So we were able have a short period of sharing - around three quarters of an hour - based on questions suggested in the booklet. That allowed each person to say a little about what she/he had experienced in the past or was experiencing now in the big city of Rome. Weren't the streets and market-places full of immigrants - often clandestine, little shopkeepers from all over the world, (including Africa, India and the Far East, sometimes selling all kinds of goods imported from China or elsewhere) - and also those who had to resort to begging to help them to live, for better or worse, particularly people coming from Eastern Europe.
At the Eucharist presided by Fr Gérard Chabanon, we offered up those people in a long prayer of intercession composed by each group after the time of sharing. The Eucharist closed with a vibrant Sancta Maria sung in the garden round Our Lady of the Vow in a big circle offering up the prayer of our two religious families.
To finish, there was a magnificent cold buffet, from which each one could serve her/himself before returning to the table. Here again, a balance was respected, thanks to the different colours of the napkins - green for the guests and white for us.
Let us hope that the wish of the two General Councils has been realised in a certain way and with much joy and communion throughout all our communities.
Lucie Pruvost
Goodbye, Marie-Vincente!
On 8 May this year, the Rome community wanted to mark the departure of Marie-Vincente Brouca, after 16 years in the service of the general secretariat, first at Villa Vecchia and then in Rome, from September 1993 onwards, when the Generalate was transferred to Viale Trenta Aprile. We wanted to thank our sister for her long-standing and efficient service both in the community and in her work as secretary. It was she who, for several years, saw to the publication of all the documents which keep us up to date with so many aspects of the entire life of the congregation. The list of them is long....
When Madeleine Bédard arrived in our midst, Marie-Vincente was able to pass on to her in a precise way all her duties, so that she, herself, could take over from Odile des Roches, still in the same area of work but with different duties, all of these also absorbing and precise, such as maintaining the various registers required in a general secretariat and the despatch of all the documents distributed throughout the congregation and elsewhere - to name only the most visible of her duties.
Marie-Vincente was also a busy bee in the community! It 's enough to list some of the services - it would be impossible to list them all - in which she joined, services rendered by one or another in the community, such as putting together lengthy annual reports and those tasks shared on feast days and holidays - in the kitchen for example, or even from day to day, by a friendly presence at the door or on the telephone.
Do you understand what we mean? We had to say a festive thank you to Marie-Vincente, in our name as well as that of the whole congregation! And her next community? There is nothing definitive yet, but it is certainly a return to her home country of France.
The Rome community
Perpetual Vows
of Florence Mwamba Malunga
It is after a short holiday time that Florence arrived from her work experience in Lubumbashi, for her retreat, and her perpetual vows in Christ-the-King Parish here in Kalemie. What a joy to receive her! Angela Damiano Kapitingana had just arrived from Kigali where she improved her French. She readily accepted to do everything, together with F. Jean-Paul Guibila, MAfr, to make Florence's ceremony of final commitment be a success.
According to the custom, all of us, sisters present in Kalemie went to fetch Florence at the house to accompany her to the Church. Arriving at the Church's esplanade, we found all the Kizitos and Anuarites of the deanery bearing flags and scarves. It was very moving. They had come to escort their troop captain who was about to say her definitive "Yes" to the Lord. Also, their founder, Tina Anthonissen, was present. What emotion for everyone!
The entrance into the beautifully decorated Church was very solemn. The hymns were lovely. Vicky Cirharhula animated very well, and Amalia Garcia read the history of the arrival of our sisters, from the very beginning up to today. The Dean Priest presiding the Eucharist, expressed gratitude to the Lord for our presence and that of the MAfr. in the diocese. He recalled the beginning of the "Mission" of our first sisters, their courage, and their faith. He recalled the memory of Sr. Marie Claver, how she arrived in Mpala; how, without fear and with much courage, she pursued her mission to the end; how she gave her life... Many girls bear her name, "Marie Claver". He encouraged us to follow in her footsteps, to rediscover and actualise the dynamism of our first sisters.
Herenia Ezquerra received Florence's vows, and we all applauded. Accompanied by Mariette Macozi, Angela Damiano Kapitingana and Mapendo Masirika, Florence sang and danced the Magnificat. The whole assembly and we committed ourselves with her during the time of thanksgiving. It was all very beautiful.
After the Eucharist, Herenia "sent" Florence to Nairobi. The President of the Parish Council, happy that our parish becomes missionary, also sent her in the name of all the Christians. This was followed by an offertory procession with all the MSOLA symbols brought to the altar.
Then it was the turn of Papa Mwamba to express his feelings:
"On this solemn day, our hearts are full of joy, a unique joy, for the Lord continues to do for us marvellous deeds. That is why we share our joy with Him and with you here present. May his Name be glorified! (Then, speaking to Florence) We, your parents, have seen that from your earliest years you sought someone who would give meaning to your life. Finally, Christ chose you and He calls you today to serve Him in the missionary life. All your family, as we are gathered here, have accepted and respected your will. That is why we accompany you to the altar. The missionary life you have chosen has its difficulties, inherent to all life here on earth, be you missionary, lay, or committed in marriage. Our advice is that you take up your burden and bring it to the One who calls you, the Christ. He alone will know how to make it light and how to help you in your apostolate to spread the Kingdom of God. AMEN."
A palm tree was then highlighted. It is a symbol for the "Hemba" people. According to ancestral customs, it is linked to life. That is why each clan has its own field of palm trees, and before dying each chief of clan must bequeath a field of palms as inheritance. A clan without its field of palm trees is seen as "nomadic".
Mireille, the sister of Florence spoke next:
"Florence, here is your palm tree... Your ancestors would sit in the shade of this palm tree. They would talk of the life of the village. They would approach it with any tired visitor for a moment of rest. Thus it is a sign of hospitality. You must be hospitable, of service in the community, approaching young and old without distinction.
"Florence, here is your palm tree... From it you will extract palm oil: by your baptism and your confirmation, you have been anointed with holy oils to be soldier of Christ. Go, spread the Word of God to pagans and unbelievers so that they in turn may be baptised and anointed with holy oils.
"Florence, here is your palm tree... From it, extract the wine, a healthy drink giving the joy of living and uniting people. At the wedding of Cana, Christ multiplied the wine enabling the wedding guests to continue their feasting. You will be this wedding wine bringing joy to your community.
"Florence, here is your palm tree... This tree gives its branches, the 'mangalala'. They in turn carry the twigs from which we may fashion a broom which cleans the house. One twig alone is useless. But together, the branches may do mighty deeds. Know that in union is found strength, and union with your sisters of a community permits a better apostolate.
"Florence, here is your palm tree... From this palm, extract the salt which seasons the food and gives a pleasing taste. Be yourself this salt that seasons your life by bringing together your words and your deeds attracting other young girls! AMEN!
Montserrat Roset,
Kalemie, Congo
Demonstrations against
Unbalanced Economic Agreements of Partnership (EAP)
between the European Union and the Countries of Africa.
Last 19 April: day of demonstrations throughout the world! On that day in different countries of Europe, Africa, the Caribbeans and the Pacific (ACP), the message was to say 'no' together to unjust Economic Agreements of Partnership (EAP) the European Union (E.U.) wishes to impose on the ACP. In a good number of capitals, different social civil organisations and world wide social movements launched an action day. The demonstrations were to be staged before the German embassies, since Germany holds the presidency of the E. U. in the person of Angela Merkel.
What exactly are the EAP? These agreements aim at eliminating all the commercial customs barriers between the two continents. They should become effective as of 1 January 2008. According to its promoters, such a liberalisation of international commerce, for agricultural produce in particular, would be the only way for the ACP to come out of poverty, more especially Africa which constitutes the larger number of countries - around 50. It is quite clear that European countries and African countries live totally different socio-economic realities. The African countries are among the poorest and least industrialised of the world, while the opposite is true for the European countries, which are among the richest and most industrialised of the world.
Such a liberalisation between partners at opposite poles, turns out to be totally menacing for Africa. It would not help the integration which African countries are looking for, at least
on a regional level, as it al ready exists in West Africa. It would help European countries to enter the African countries with merchandise at very competitive prices, notably agricultural products. One example among others: milk products. The import of these subsidised European surplus products to Africa would ruin the small African farmers. It would impose a selling price much lower than their actual production cost. This would ruin them and oblige them to seek sources of income in other sectors, difficult to access. The history of industrial development teaches that the countries in the first phase of development must be able to protect themselves from competition with already developed countries.
Mobilisation to say "No". Such a threat with its catastrophic consequences for Africa could not be left without response. This is why the ONG and other movements supported by "Justice and Peace" involved themselves in showing the unbalanced and unjust nature of these free-exchange agreements drawn up to the detriment of the poorest countries. The farming families, ruined by these agreements, would not be able to find income in other economic sectors, such as the industrial ones, which would not have the capacity to absorb the manpower made available. Already, end of 2005, different organisations of African and European farmers mobilised to say "no" to these EAP. They recalled that European integration had initially been based on agriculture and on community preferences. A similar strategy must be applied in Africa and in the other ACP. Today, there is no time to lose, since the EAP should be signed on 31 December 2007.
Here in Rome, three of us, sisters of the community, Renza Spizzo, Nicole Robion and myself, Madeleine Bédard, participated in the demonstration organised in front of the German Embassy. It was more of a sit-in than a march. It is with conviction that we joined the ONG present to express our opposition to the EAP. Several means had been planned: a letter given to the embassy for Angela Merkel, explanation leaflets, advertising streamers with the caption: Africa is not for sale. The Italian policemen posted in large number in front of the embassy gave us a cordial welcome. As for the ONG, they were able to gain a meeting with the Ambassador for a better hearing on their purpose for being there.
It was a peaceful but determined demonstration, that justice be done to the APC. The European Union must find alternative ways, taking into consideration the less favoured countries.
Madeleine Bédard, Rome
Welcoming "Women in Distress",
an Early Option...
In founding our congregation, Lavigerie wanted to answer to an urgent need: receiving the "orphans of the famine". But he also wanted women apostles and religious, who would be sent to the women to nurse them, teach them, and in short help them to get out of their not to be envied conditions. The expression "women in distress" was not yet in use, but the evolution of our apostolic commitments shows that these women very quickly became part of our preoccupations. At least two foundations witnessed to this: in 1886, the "Refuge" of La Marsa (Tunisia), and in 1907, that of Kasongo, Manyema (Congo).
At La Marsa
The sisters arrive in La Marsa in 1882. The Cardinal has just acquired outside the village, on the route of Djebel, an old mauresque home having housed for a few years the Consulate of Holland. In addition to the summer residences of the Bey and of families of ease, the population is composed of less fortunate Tunisians, and of Italians or Maltese, installed in Tunisia for a relatively long period. It is for these that a school opened in the village.
In September 1885, the Cardinal comes to visit the community and presents his project: to open in the house a Refuge, which would welcome women in distress of that time. The Journal of the Refuge Home, old diary manuscript, reports this project. The chronicler writes: "Under these circumstances, we once more admire the kind heart of our beloved Father who, knowing how demanding the proposed work would be, does not want to oblige us to carry it out without having first consulted us. He asks each sister if she feels the necessary strength to launch the project, or if she does not
feel too much repugnance at living in such a milieu. Several sisters volunteer, others back off. His Eminence does not decide anything, but gives us until after the retreat to reflect on the serious responsibilities which such a work would present." As agreed, after the retreat, the sisters are called by the Cardinal. The foundation of the Refuge has been decided. Everything has to be organised, with what resources, we do not know. God will provide." The 'Refuge' begins to function in the first months of 1886.
What "children" is the Journal talking about? In 1888, speaking of the little girls or even of the women who arrive at the Refuge, the chronicler writes: "We have given shelter to 19 endangered children and one repentant woman." "Our goal was specified in 1889, that is to bring back the lost souls or to protect those who are on the way to perdition." These "children" of all ages, girls starting at age 13 and adult women, who are they? There are a few orphans of Maltese and Italian origins. There are also "Arabs" some of whom were sent from les Attafs, a certain Alyma for example. "This poor woman is married to an Arab who
mistreats her so badly that she has lost one eye
and the other is in danger of being lost." Some parents entrust also their daughter(s) "so as to get them started on the right path" and to withdraw them "from the temptations that present themselves to them". They know in fact of the severity of the regulations imposed by the sisters whose pedagogy is marked by the time, various punishments and a careful supervision to stop the runaways.
Even though the term "prostitutes" is not used, we recognise them from such an expression as "repentants", those who have "received the robe of the Madeleines". This would include Sophie, "one of the children of the class of penitents", who on 23 May 1893, surrendered her soul to God. The diary retraces at length her last months in the Refuge. What is said of her sad destiny and of her repentance during these 18 months gives us a glimpse of the apostolate of the sisters with this kind of person who was not "Arab". "This poor soul, thrown out by her parents into a corrupt world at the age of 16, letting herself go to all kinds of excesses, nothing able to hold her back on the slope of vice. She lived out her miserable life in France for six years. Then she came to Africa where she continued her life of excesses... She settles in Tunis where she sinks deeper into the mud..." Finally, reduced to a state of extreme misery, the police bring her to a hospital. She hears about the Refuge and asks to be admitted there. She finishes her life in great suffering which she sustains in a most edifying manner... This kind of welcome continues up to October 1906, when "the last 'repentants' leave the Refuge, then transformed into a House of shelter under the name of 'House of Our Lady of Africa'..." They then receive poor girls of 10 to 21 years of age. These children are raised in an atmosphere of piety and work.
The relay is taken up in the Congo. Kasongo, opened in 1907, has many different works: schools, boarding, hospital, dispensary, and homecraft. As for the Refuge, it is difficult to trace the foundation beginnings. It is from 1920 that the annual reports begin to speak of it, "for several years ...". There is a very brief description. We only know that the Refuge was initially opened to welcome women of an altogether different kind. Of a variety of ages, chased from their own homes, they were accused of being witches.
At Kasongo
There is often question of women of a certain age, who are driven mercilessly from their homes. They arrive from all the regions of Manyema. The accusation of witchcraft is nothing more than a pretext for getting rid of them. They are accused of being the cause of disasters, sickness, and sudden deaths simply by their presence. No need to search for proof, it is so easy to invent. Thus for example, the sisters learn that "one of them whom they had to send away because of repeated thefts was buried alive beside a young sultan who died suddenly, because she alone who had returned among them could be the cause of such a tragedy." Often it is these poor widows, sometimes young, whose lovely daughters are coveted by other parents. Others have been abandoned by their husbands. Among those who know they are being accused, are some who manage to survive the poison test and escape to the safety of the sisters.
The early reports describe the "very big services" they render the sisters. They bring "necessary wood and water, and do the farming." At the request of the Fathers, "they go a couple of hours' walk for the specific clay needed for the making of tiles. They get the wood for their kitchen, prepare the flour for the cattle and make the palm oil".
Christians, young wives and women abandoned by their husbands, are the object of particular attention. Grouped in a special section, they receive a mini catechetical formation given by the catechist, and later by an African sister, "given the diversity of local languages". Likewise, "some of the older ones come to die here with us... We prepare them as best we can for baptism". Among the younger ones, some "pleased a man of their age. The latter go to the Father superior for the permission to see the Mother superior to find if this or that young woman would like him... These new households settle in the village on our property. Because of their reputation as witches believed to bring misfortune to the village, no one wants them as neighbours." The population of the Refuge is not stable. Certain women have run away. Inconveniences are not missing in the village either.
In the beginnings, "this work gives us no hope for the good of their souls". And yet, at the jubilee of the foundation in 1932, it was clear that the work was worthwhile. The Refuge for these old women has seen all the unfortunates... This part of the boarding remains the most populated. We have at present 85 women in the Refuge. "We must also add that a Lazaret, opened by the Fathers in 1903, is a follow-up to the Refuge since the women totally worn out may go there to finish their days in peace..." Such are the first fruits of our attentiveness to so many women in distress who, unfortunately, do not seem to diminish in number with the passing of time.
Lucie Pruvost, Rome
Did you know that...
MSOLA Committed to combating the traffic of Women
In 1991, religious from different international missionary congregations founded a group aimed at combating the trafficking in Europe of women from developing countries or Eastern Europe, who were recruited for and forced into prostitution. This was the "Foundation of Religious against the Trafficking of Women" - SRTV in the acronym drawn from its Dutch name. (Stichting Religieuzen Tegen Vrouwenhandel).
The sisters began by each corresponding with their own sisters. As time went on, the trafficking increased and reached dramatic proportions. Thus, the communications developed rapidly, taking on the dimensions of a real information exchange network. Some fifteen years ago, SRTV designed a leaflet for large-scale distribution in schools, parishes and women's organisations by volunteers, addressed to young women: "Warning to women ! A Paradise in Europe? Don't believe everything they tell you!" The campaign was extended to the countries of Africa, where the distribution was carried out by, among others, several MSOLA.. The leaflet, translated into 49 languages, is now distributed in more than 80 countries, to which can be added not only word-of-mouth communication, but also transmission of pamphlets to as many as possible of the congregations working in the countries concerned.
Three MSOLA, who have now returned to their home countries, were among the volunteers:
- Constance Gemme, who worked in Ghana and distributed every year several thousand photocopies of the leaflet translated into Twi, (language spoken in Kumasi) and now continues her task in the United States.
- Catherina van Kaam and Maria Schoorlemmer, who, after spreading the message in their countries of mission, are continuing this work of conscientisation in the Netherlands.
SRTV is linked with the German organisation SOLWODI (Solidarity with Women in Distress).
Pontifical Council for Interreligious Dialogue
We learn that the Vatican will re-establish the Pontifical Council for Interreligious Dialogue, its principal instrument for communication with the Moslem world. This announcement was made on 27 May 2007 by Cardinal Tarcisio Bertone, Secretary of State. We must remember that last year, Benedict XVI had placed this organ under the tutelage of the Pontifical Council of Culture, its President, Mgr Michael Fitzgerald, being named Nuncio for Cairo.
Cardinal Bertone made a statement for the Italian daily La Stampa to the effect that the Council would once again carry full service rank. And he added, "This change highlights the importance of the interreligious dialogue. This return to its previous status is of particular interest to us, MSOLA, because the interreligious dialogue is a part of our missionary activities which the 2005 chapter particularly emphasised. Let us therefore rejoice! Reuters news agency communicating the news, commented that it was rare for the Vatican to reverse its decisions, especially in such a short time span.
International Union
of Superiors General (IUSG)
From 6 to 10 May this year, Piluca Benavente took part in the plenary assembly of the IUSG, which is held in Rome every three years. This year, more than 800 superiors general took part, representing more than 800,000 religious spread throughout the world and working in all areas of evangelisation concerned in particular with women, laypeople, world religions, displaced persons and the earth and its sacred character. This year's reflection had as theme: "Called to weave a new spirituality, from which life and hope for humanity will pour forth".
On 7 May, the participants were received by Benedict XVI in audience in which he thanked all the religious of the world for the witness to Christ's love they manifest through all their activities.
Piluca was a member of the group of four superiors general, who drafted the Final Declaration. It began as follows: " In the course of this Assembly, we have listened to the invitation to live with God the agreement to be co-creators, in order to create life and hope through relationships of respect, dialogue, inclusion, trust, co-responsibility and interdependence... As we contemplate the Word of God, we feel called to read the signs of the times with God's eyes and with our women's hearts".
A New Book by Pope Benedict XVI
On the occasion of his 80th birthday, Benedict XVI has just published a new book, Jesus of Nazareth, which, on coming out last 16 April, was presented at a news conference. Thus we learn that the Pope wants to be seen as a simple theologian, declaring that this book "is absolutely not an act arising from his papal magisterium". He made very clear that it is an "expression of his own personal research". As a consequence of this, the book may be discussed, even contested or contradicted by Catholics.
The intention of Josef Ratzinger, since the book is published under this author's name, even if the name of Benedict XVI appears clearly on the cover, is to reconcile the historical person of Christ with that of the Gospels. The author recalls "the primacy of God" over as any other human issue. He explains: "When God is seen a secondary human dimension, which we may temporarily or for a longer duration put aside for other matters given more importance, then these other matters simply fail." He multiplies the allusions to a variety of very concrete situations, notably the "drama of the African populations robbed and plundered" both materially and spiritually by the "life style" of western societies.
In analysing the accounts of the life of Jesus narrated in the Gospels, Josef Ratzinger acknowledges following a "theological interpretation of the Bible", "without rejecting the historically serious".
The book will be translated into some twenty languages, some of which are already available.
