Comboni Lay Missionaries

When the war came to Mongoumba

Dear CLM, friends, relatives, acquaintances…

To all PEACE and GOOD

Here I am again to tell you a little about the situation of the country, how we intend to continue our activities despite instability climate in which we live. Today I am writing in a personal capacity, without Tere because we did not have time to write together.

When we wrote in January, Teresa and I talked about our fears and anxieties. Today the theme remains the same, only of being distant spectators we have become close spectators to the scenes of violence and even “victims of threats.”

The players have changed, instead of the “rebels” Seleka now they are the “liberators” Anti-balaka and youth groups call themselves of “self-defense” that are present in every village, and whose principal objective is to destroy all that it was Muslims.

When the Seleka reached Mongoumba the population was not hurt seriously, largely because of the intervention of the mayor (he was Muslim). With the advancement of the Anti-balaka or Siriri, Muslims began to fear for their safety. When threats escalated women and children took refuge in the neighboring country, just being men who resisted some time despite the threats, trying to keep their properties and assets. As they didn´t feel safe in their homes sought asylum and slept some nights in the mission, at the house of the missionaries. At the end they also have gone and have left to the care of the priest two motorcycles and some personal items.

While in the capital, Bangui, the biggest problems and clashes were between Seleka and Anti-balaka in Mongoumba and other nearby villages were, and remain to be, local youth groups, uncontrollable, who on behalf of the Anti-balaka began to create confusion, destroying, pillaging and burning everything that is Muslim and threatening those who in any way helped or protect the few possessions they left behind. They are young adults, young bandits under the influence of drugs and alcohol let themselves be manipulated by others who somehow try to exploit the chaos for personal gain. They have all kinds of handmade weapons such as spears, swords, machetes and hunting weapons. They are a strange group of extravagantly dressed, some uniformed as true military, others looking straight out of a carnival parade, and all using and abusing of amulets, not missing among them crucifixes and rosaries, as almost all call themselves Christians.

What has touched us in this wave of violence that swept our little paradise has been the indifference and silence of both the authorities and the population in general. The following Sunday at the first pillage was made an appeal to the churches, to pray next to the mosque in order to alert and raise awareness to prevent the desecration and destruction of the temple. But the participation was reduced to twenty people. An appeal fell on deaf ears. A few hours later the hammers began their destructive action that nobody tried to avoid. A space that could be used for other purposes is now a pile of rubble.

From the indifference and silence a large portion of the population rose to applaud the actions of the militias as if they were heroes. This fact was confirmed when the group of “self-defense” was to pressure the deputy mayor to hand over a fugitive, not a Muslim, arrived from another town where he was wanted on charges of having denounced Christians to the forces of the Seleka. And also, although in a more discreet manner, when they were to demand to be hand over the two motorcycles that had left the Muslims in the house of the Fathers, where these young men came armed, and in an aggressive and arrogant manner. Motorcycles and other belongings of Muslims were given to them in the presence of the police commissioner (although he has no real power, at least is an authority), and were asked to sign a document of delivery. Despite the tension got Fr Jesus manage the situation so that the group failed to keep any of the belongings they were guarding, and the next day they were delivered to the Anti-balaka located 20 km from Mongoumba.

We do not understand this wave of hate and violence against the people who have grown up and lived in harmony in a population which so far had not come up with anything bad, where Muslims marched discreetly… We do not understand this hatred. It is true that stories of what has happened and is happening in other parts of the country have a negative influence on people. Nobody said a word in favor of Chadians whether they are from the Seleka, the MISCA or ordinary civilians. All speak against Chad and forget that not all Muslims are Chadians.

Our situation is precarious, we are not well regarded, because although we have tried to act with the utmost discretion we have taken some unpopular measures, such as suspension, for a week, of all parish activities (except mass). They have openly accused us of having protected the Muslims, but even have been rumors that Father Jesus was seen as pro-Chadian having stayed several years as a missionary in Chad. We think we can suffer threats, but so far has not happened.

Some time ago the silence night in Mongoumba was because people had gone to take refuge in the forest, today there is also silence, not because people leave, but because by nightfall the houses are enclosed to avoid confrontations in a land where there is no authority, is rare the night in which no shots are heard.

Comparing what happened in the rest of the country and even in other towns and villages in the region our situation remains privileged. God continues to protect Mongoumba! Mbata, 40 km away, whose parish until December was accompanied by the Comboni missionaries of Mongoumba, was partially destroyed, and there were some dead, Muslims and non-Muslims. Even today many people continued to live in the jungle because they have no longer means and cannot repair the houses that were totally burned.

The most stressful situations in our diocese have been experienced in the parishes of Boda and Ngoto that have been attacked several times, including the missions, and in the last pillage were left without cars, motorcycles and even without some phones. In these populations there are frequent conflicts between Muslims and non-Muslims, being our Bishop D. Rino the main mediator between the two parties.

The French and African troops attempted to disarm and neutralize the rebels from the Seleka, who left the capital, but are still active in other areas. On the other hand with the taking of power of the “liberators” Anti-balaka started the persecution of Muslims and has been true massacres. The anti-balaka militia, who call themselves Christians, are incited and manipulated by men with a thirst for power.

D. Nzapalainga, archbishop of Bangui, that since the beginning of the conflict is accompanied by the Imam and a Pastor representative for the Protestant churches, in a joint effort to restore peace, said recently that, overall, they ask to take responsibility, at national and international levels, to all those who have used and manipulated young.

In the middle of all the confusion small signs of hope emerge. The Bishop of Bangassou, Juan José Aguirre said that his diocese self-defense militias have been neutralized by the committees of inter-religious mediation and that some parishes have begun training courses involving young Catholics, Protestants and Muslims.

Despite the instability and tension with which we live we have continued to work on all projects normally, trying to respond to this mission that we were sent. Sometimes it’s hard, there are moments of discouragement, but who says that the mission is easy?

Are becoming scarce many products (salt, sugar, drugs …), officials do not receive wages and there is little money in circulation, but … there’s always a but … NGOs came in force and with them comes money, drugs, food, clothing , drinking water … and well-paid jobs albeit temporary.

Finally only say it’s worth “suffering” for the mission. It is always good to know that someone thinks of us, we are not alone!

We count on your prayers.

United in peace, a hug.

Elia Gomes (CLM in Mongoumba).

 

 

The Importance of the Land

Land is fundamental to the lives of the people in this region because they survive fundamentally on what they produce in the machamba (the farm, or the land where they cultivate their harvest). Sadly, megaprojects come arriving claiming large areas of land that belong to the population. I say “belong to the population” since in Moçambique, in accordance with the constitution, the land belongs to the Republic, to benefit the people, and it´s because of this that the land which pertains to the state cannot be sold to or owned by a particular person or institution. These megaprojects can obtain a certificate to the approval and right to use this land for a determined period of time (DUAT).

In spite of the possibility of this documentation, customary right is also considered valid, where every national that makes use of the determined area for more than 10 years has the right to use the land and with guaranteed approval regarding its use. It so happens that with the lack of knowledge, the larger part of the population have been retired to their respective locations and the areas where they normally cultivate, by foreign businesses that arrive – the majority of times supported by the government or local authority.

By not knowing this right of theirs to the area, and for seeing that who arrives has “papers” that concedes the right of this land to that particular person, many times the population simply abandons the area and they are left without ways in which to react and without a place to work their sustenance. It´s because of that, in the past few years, the Diocese of Nacala, through the Commission of Justice and Peace, have developed a work of consciousitizing the population about the Law of the Land of 1997. Despite the antiquity of the law, so little is known or divulged about it, since there is no interest that the population of farmers knows their rights. Besides that, the Diocese also gives support in obtaining the community DUAT of the “regulados” (form of social organization of communities, where there is a local authority, namely the régulo, considered by the community to be the traditional person of responsibility in that area). This last Sunday, we were in one more community to present and explain to the population their rights about the land, with the presence of a Moçambican attorney to accompany the processes, to explain the way in which to obtain the document, as a major security for the customary right they already have to the land.

The interest is huge. It appears as though the populations are each time around more and more worried with the situations that are coming to pass. There were close to 190 people present, amongst them Christians, Muslims, and those of traditional religions. After all, these meetings are for the whole population, since everyone has a right to the land. And so, that community was given the first steps with which to follow through with the process. We will pray for all the people who suffer from the lack of land for their sustenance, and for that reality in our Brasil, and for those experiencing the same in several other countries. We will seek work so that the land can be used to benefit the people, and not just for the interests of a particular few. We are together, united in prayer and in mission! A huge embrace since Mozambique!

By Flávio Schmidt Brasiliam CLM in Mozambique

Back to the mission

DSC08793bAfter a short stay in the land of Peruvian mission I’m back, and I want to thank the CLM Movement that gave me this opportunity.

It was to help one of our families in mission: Isabel and Gonzalo with his two sons, Angel and Carmencita, after an accident. Gonzalo walking along a ravine to attend its work with the people, slipped and rolled about eight meters injuring his shoulder, arms, head … and the worst, a vertebra. This was in November and has been bedridden until mid-January, after a new review, the doctor advised him to start up for short walks.

I had never thought to return to Peru after a missionary period on top of the mountain over 10 years ago… but these are the surprises that the Lord gives us! So, totally open to what I could find there, without knowing exactly what would be my work… I “set off”, rather fly, to the land at Arequipa. There I met my brothers Gonzalo and Isabel.

DSC05867It has been so good this month that I want to share in this blog what I perceived to be at their side. They welcomed me with affection, making me feel like a member of the family, because from the first moment they show me what they are and what they live from their gut, their vulnerability, fragility and great generosity.

Leaving behind friends, work, family … they came out of themselves to take care of the others, to take to our brothers and sisters the Good News, the certainty that God is in their world of poverty, along with them, He does not forget them, that there is hope despite the harsh conditions in which they live. But these are words and were not sufficient for the truth be convince or be persuasive. So leaving the parish house in which they lived, they settled in Villa Ecológica, a settlement on the outskirts of Arequipa. And what I saw there is how with their lifestyle, imbued among the people as a family, have managed to bring the liberating experience of Jesus to the center of their hearts. Day by day they share poverty and environmental constraints, lack of amenities, serve and welcome each person with respect, patience and love, form groups to fight against violence and injustice, helping to recognize their rights and helping to denounce bad  situations; supporting pastoral and organizing youth groups of prayer … on this, sometimes I accompanied Isabel confirming what I somehow knew.

What this has brought me…? a “tune-up” in the meetings with the people relive many things: the joy of meeting, the listening, letting me to be welcome; create, though this little time, a relationship of respect, cordiality, they showed me their simple homes, the “dear God” hope for your life … and the feeling that arose in me was of gratitude and humility. What could I tell them with a return ticket in my pocket?

DSC05884On the other hand we find three moments to share about their work and lifestyle. We propose the challenges of the mission: the loneliness when a community lack, wear and fatigue times, the need to be physically and mentally strong, the difficulties in the presence of a family with children aged 4 and 7 years; lack, sometimes, to have a “companion” to help discern in times of frustration or dryness, loss of perspective when you go into a routine. Also, in certain moments, certain that you follow the steps of Jesus feeling His instruments…

We prayed together and this was a joy … There have been many frank and open dialogues that have warmed my heart and my missionary vocation was excited like a young girl.

Joining them in some way my life has grown because I had the opportunity to see Isabel and Gonzalo to live honestly the Love of God. May He bless you always.

M ª Carmen Polanco. CLM Spain

Nomadic Healthcare

croppedThe mission of Dadim is located in the remote Borana zone in the far south of Ethiopia, near the border of Kenya. The name Dadim comes from “dakkaa diimaa” which means red stone and the origin is obvious after placing your foot on the bright red soil of Dadim for the first time.  The road from Awassa until the turn off for the mission is relatively good because it is the main asphalt road that connects Ethiopia to Kenya. But the final 11 km to the mission takes 1 hour in a good 4-wheel drive during the dry season and becomes impassible in the rainy season.  There are two priests here, Fr. Boniface from Kenya and Fr. Iede, from the Netherlands, and 3 religious sisters, Anila, Annie and Shirley, from India who together operate a parish, school, community centre and clinic.  Fr. Iede has spent the better part of his life here in Dadim – he arrived in 1973 upon the request of the Borana Elders to establish the first education services in the region. He slept the first two years in a tent.  Despite the Borana elders lack of formal education, they identified education as a priority and hoped that a higher educational level would prepare their children to cope better with the changes affecting the pastoralists as a group. After establishing the first school, the focus shifted to health and in 1981 the first healthcare services began.  Dadim’s location was selected since it was in a “no-man’s” land located between the grazing areas and major water points of three pastoralists ethnic groups: Borana, Guji and Ghabra. This would mean that all three groups would peacefully have access to educational and health services with school children remaining in their surroundings and therefore in touch with their indigenous pastoralist life style.

Walking into the Dadim Clinic today, after 30 years of development, we were quite impressed with the polished setup. We were however surprised to see that only 15 patients will come for treatment on any given day despite it being the main health centre in the area serving approximately 27,000 people.  This is because the Borana people are largely pastoralists (semi-nomadic animal herders) and especially now during the dry season they are moving from place to place in search of food and water for their animals.

Cattle and camels are fundamental to their way of life. In the dry season the whole concentration of the Borana centers on water and grass – two vital resources for the maintenance of their herds and consequently their livelihood. The Borana have developed complex management systems and societal rules for the access rights, control and sustainable development of the two precious resources of grass and water. As the dry season causes sources to vanish, they pack up their simple grass houses and few possessions, and simply move closer to the last valuable sources like water bore holes and hand-dug wells.  The Borana diet revolves mainly around milk – from cows, camels and goats.  The annual cycle of rainy and then dry seasons can be seen in the physical appearance (and underlying health) of both the people and their herds.  Both go from plump to withered, from vibrant to emaciated as the seasons roll on.

Given the pastoralist lifestyle, health care delivery is a challenge to say the least.  The Dadim clinic remains as the central treatment hub, but the health care program involves a massive outward deployment into community based health care.  For this reason three days a week the staff go out to find the Borana wherever they are – delivering anti natal care, vaccinations, and some limited acute patient care truly in the middle of nowhere!  Actually, it is not in the middle of nowhere for the Borana (the clinic has a set of 15 health posts with a network of community health workers who mobilize people to the posts), but it sure feels like it is.

When we were visiting Dadim, we accompanied the sisters and staff out to one of these remote outreach health posts.  It was an adventure to find the road (or rather make our own road) through the thorny acacia tree covered savannah.  Nausea was the theme of the trip as the 4WD lurched up and down over the water-chiseled landscape. When it does rain here on the savannah, it rains hard – so hard that the parched ground instantly becomes a flood zone and this violent flow of water scars the land.  On the drive we saw gigantic hares, tiny dik dik gazelles (the size of small dogs), beautiful zebras and of course lots of camels.

Finally we spotted our destination – a small collection of mud huts on the crest of a hill. We parked the car under the shade of a tree and began to unload little tables, chairs, record books, a cooler storing the vaccines and other supplies. We could see woman and children converging, ascending the hill from all directions. When some older children saw the Sisters they affectionately called out “Yoya!” which means I embrace you.  There was one vacant mud hut which seemed suitable for children’s vaccinations, another hut for ante-natal care and the acute patient care would be provided from the back of the truck.

The Borana people here are completely different from the Sidama ethnic group with whom we work and live in Awassa.  The Borana women wear vibrant clothes and large beaded necklaces, and have their sleepy sweaty-faced babies tightly wrapped in colourful fabrics.

The women came from both near and far and stayed most of the day under the shade of the tree, laughing and chatting with one another. There was a public health nurse, a local Borana man, with us and at an opportune moment when all were gathered together he gave an ‘awareness creation’ lesson on HIV/AIDS which included sharing the benefits of voluntarily getting tested.  Throughout the day, upwards of 150 women arrived for this ‘mobile’ clinic.

This kind of health care delivery is not without serious challenges, both practical, financial and clinical. Sometimes the sisters and staff end up travelling on very bad roads for up to 90 km, and then work in the heat all day, without proper lunch. Also, the costs of fuel, trucks and bonuses paid to staff make these trips very expensive. The health care quality offered through the remote outreach posts is low without a proper place to perform patient exams, limited equipment and without laboratory facilities.   The Dadim clinic is working to evolve the health care model by training a network of health extension workers (such as Traditional Birth Attendants) who actually live in the Borana communities. They are also strengthening the services offered through the central clinic. Now after decades of supporting the local people to achieve higher education in healthcare, 20 of the 22 clinic staff are local Borana.  That means that local Borana are serving their fellow people to work together to build stronger society. So as the pastoralist lifestyle inevitably changes, the Borana will be better equipped not only to navigate the change but help plot its course.

– Maggie, Mark and Emebet Banga, Comboni Lay Missionaries, Awassa, Ethiopia