Adolfo Nicolas sj (CTIC Meguro) | |||||
The original idea of CTIC, some twelve years ago, was that of a Socio-Pastoral
Center. But, as it often happens, the urgent and the immediate take always
priority over other dimensions that require reflection, long range planning
and careful follow up. The Original CTIC has been doing an excellent work
at helping Migrants in the urgent and pressing problems of survival, legal
and immigration problems, pressing marriage conflicts and the like.
As the needs of the growing foreign communities multiplied, the urgency
and importance of long range pastoral accompaniment and follow up became
more and more evident and Tokyo Archdiocese decided to open a new CTIC
Center in Meguro. This Center has mostly Pastoral objectives, which, naturally,
can never be severed from the general human situations and needs. Thus
we are working now on Training Seminars, Renewal of Sacramental and Community
life, Accompaniment and Pastoral care of people in emergency situations
like detention, serious or difficult illness and the like. We want to contribute
to lively Pastoral programs in Parishes, coordination of this wide ministry
to foreign groups, all in an ongoing dialogue with Priests and other Ministers
to Migrants and their families. We are also working together with the Sister
Centers of Urawa and Yokohama, who are dealing with similar issues and
concerns.
The great geographic extension of Tokyo is a handicap when it comes to
service to groups that are very busy and who can hardly administer their
time and movements with much freedom.
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This has brought the Diocese to accept the opening of a new small CTIC
Center in Chiba, which will service that area of the Archdiocese, where
there are many foreign workers and where the priests and lay people have
been offering very good service for many years. This new Center will begin
to function in April of 2002.
It does not take much time to realize how complex and unsettled the situation
of foreigners in Japan is. Much has been written and said about the economic,
political or social needs, problems or difficulties that foreigners meet
in the country. I consider them well known and take them for granted in
these lines, so that I can concentrate on the so-called "Pastoral"
situation. In doing this I am trying to see beyond the emergencies into
the long term personal reality of so many people who "had to leave"
their family and country, their culture and home and risk everything in
order to follow the dream of a new future, be it permanent or temporary.
The first and most obvious fact is the situation of being "uprooted from their own Culture." This is much more than missing the food, the Festivals and the
traditional dances they grew up with. Culture has been defined as "a
pattern of shared meanings and values, embodied in a network of symbols, myths and rituals, created by a particular group as it struggles to adjust to life's challenges and educating its members about what is considered to be the orderly, correct, and decent way to feel, think and behave.
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" For the ordinary citizen, living permanently, or for long stretches
of time, outside his or her own culture is equivalent to be in a situation
of personal chaos, with a very deep sense of loss, of not knowing how to
feel, how to behave, how to make sense to others.
For a great number of immigrants this sense of loss is made more serious
because it goes together with a sense of "religious wandering away from home." Religion has given color, depth, and horizons to many of the cultural
systems from where foreigners come. Together, culture and religion have
provided people and their communities with means and sources of meaning,
of healing, of belonging and personal, as well as social, integration.
It is easy to understand why people who might not be very regular in going
to Church at home, become very eager to join Sunday Mass in Japan. For
many this can be the link to mental and spiritual sanity, the promise that
they can make it without breaking down, the hope that, in spite of everything,
they will be able to overcome the darkness and chaos that now surrounds
them.
This need is all the more urgent because the situation of most of the foreigners
looking or hoping for work in Japan is one of human and social "depreciation."
Not a few of those coming to Japan suffer a loss of social standing and
a high degree of loss of self-esteem here. They will be holding jobs far
below their personal qualifications, education or capabilities. They are
often looked down upon and will seldom be even considered worthy to be
consulted, promoted, or helped move on to better or more challenging jobs.
This is a source of indescribable loneliness; it brings even lower one's
already low self-esteem; it is a source of a painful insecurity that affects
their ability to perform, to relate and to even address their own children
with dignity and basic human pride.
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One area that we have to study further and take much more seriously than
here to fore is the effect that migration has on human and moral values.
We are dealing here with a massive reality of poverty, insecurity, joblessness,
social and political instability, that has been throwing millions of people
into inhuman situations where most of the decisions become "survival
or last resort" emergencies. How this affects the heart, the thinking,
the values, the very faith of those affected is an urgent subject of dialogue
and study. Very early after they decide to do something about survival,
they have to take one or another measure that would normally be considered
deceptive (like using a false passport, using a borrowed name, lying about
age), or immoral (like marrying in order to obtain a Visa, developing emotional
relationships without commitment). It is always a source of wonder to meet
some of these persons and encounter a purity of heart, a delicacy of compassion
and solidarity, a fine tuning of spiritual sense... that we would hardly
associate otherwise with some of the lies they have told or the jobs they
have been doing. What is happening here? How do these facts change our
stereotyped perceptions and definitions? Where and how is the Spirit of
God really at work? We had heard about these examples in the past, all
the way to the time of the Gospel. But we had not encountered them in such
a numerous (should we say "massive"?) way. What does that say
to our pastoral concerns and ministry?
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We have also the innumerable issues that accompany any human community,
but that become more acute and serious in the situation of insecurity,
instability and stress in which foreigners find themselves. Marriage, family
and education come invariably to the top of the list. If marriage is always
the most serious test to human maturity and the capacity for interpersonal
communication and shared growth, it is not difficult to understand why
so many inter-cultural marriages of our people fail. The lack of human,
cultural, social and other preparation for marriage and family life; the
absence of discernment in the choice of partner, in the planning of a new
family, in the organizing of the new shared life; the ignorance about Japan,
its cultural traits, its system of education, its chances and its constraints,
etc. are some of the factors that make of inter-cultural marriages one
of the most difficult human adventures one can imagine.
The pastoral consequences of the above points and many other minor, but
ever present, issues are obvious. The need of help, support, discernment,
and accompaniment through this maze of problems is extraordinary and is
knocking at the doors of the Church and at the hearts of every (Christian)
person. Abandoning these people and communities is not only abandonment,
but handing them over to "a violent market" that is very eager
to have ever-new clients. I am referring here to the merchants of death,
of greed or of stupidity, who would make human weakness and pain the object
of their sales strategy. This extends widely from drug or alcohol, to the
recruiting for gangs, and even to the misguided manipulation that lands
people in religious sects or groups.
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There are many challenges facing the Christian Churches, and the whole
Japanese society, in these times of globalization and the accompanying
migration and displacement of peoples. We can look briefly, first, to some
challenges to our habitual perspectives and attitudes in the form of transitions.
The first transitions we are challenged to make is from a First, good-will, welcome of the Foreigners
in our midst, with some minor changes in our Parish life, to a real and
full welcome that brings forth a total reconsideration of our Parish, its
structures and its activities.
This necessitates a second transitions from the present situation in which Foreigners are still treated as (reluctantly
received, tolerated, accommodated, welcomed or honored) "guests,"
to a situation where they will be and made to feel as full ordinary members
of the Church. "Guests" are offered limited space, limited time,
and a minimal menu of (not too well prepared) services; full members are
entitled to full space and time, the capacity and possibility of involvement
and participation in all Church activities and programs and being considered
for responsible ministry.
This should be part of a transition from a respectful, but passive perception
as a parallel community to a real dynamic inter-cultural interaction that
would help all the represented groups feel at home and move towards a future
integration.
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It calls also to a transition from a benevolent, mild, almost invisible
but real prejudice to a dialogue of hearts in which all of us are involved
in discovering the deeper human experience and motivations of local and
foreign Christians alike.
We need also a transitions from a narrow moralistic view of the situation of many foreigners who
have difficulties with immigration papers, permission and other legal references,
to a wider and fairer understanding of the human situation from which they
come and the survival or liberation imperatives that move their limited
life choices.
Maybe the wider transitions is that from a Japanese Church at the service of Japanese Christians,
with an opening to some exceptions, to a Japanese Church at the service
of humanity, open to and sharing with the wide world as it comes to us
in the persons and lives of the people moving now to Japan.
In other words, we are challenged to make the courageous and risky transitions from an orderly "Ministerial Church," able and organized to take care of its needs, to a "Prophetic Church" committed to live the Gospel with others and becoming, in turn,
an invitation to the whole Japanese society for a new emerging human family.
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The change in perspectives has to go hand in hand with new programs that
will make the vision concrete and help in making the transition real and
operative. Let me list some of these challenging programs:
4.1 An integrated Pastoral Program for all, Foreigners and Japanese Christians. This program has to be made in the face of real needs and responding
effectively to them as well as to the whole situation. Here we think of
Community Building, Life-and-Sacrament interaction and growth, faith development,
life in the Spirit, social and professional discernment, etc.
4.2 A global plan, extending through three generations, on how to best serve incoming Christians from abroad, through life and emergency crises until
they find a meaningful integration in Japanese Church and Society.
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4.3 An ongoing reflection and Dialogue with Migrants on the bi-cultural development of their personal and religious
identity and all its stages.
4.4 A meaningful integration of the Migrants and itinerants into a restructured Diocese (see as reference the letter from the Archbishop "A step forward"),
with total and welcomed participation at all levels, wherever and whenever
this is possible; or on a gradual process as it becomes possible.
4.5 Well planned and organic preaching (on Sunday Masses) with the help of "remedial catechesis for adults," as helps to the Migrant community, for a mature faith life in a
modern, pluralistic and free society like Japan.
4.6 Concrete programs of training in skills that range from daily life, relationships, etc. to more complex issues
of culture, community building, conflict resolution, and the like.
4.7 Gradual integration (even if it takes three generations for it to happen) of all ethnic groups
into a Community of believers where "the simple fact of being human" becomes the real, operative base on which to build the Church, with no other ultimate foundation than Christ.
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If we come back to CTIC now we have to say that the meaning of our work
in this Center is not to take over the above challenges. The challenges
are for the Church as a whole and the response has to take place where
the Christian communities are, in the Parishes and supra-parochial activities.
Our contribution can be at its best when we take part in the process as
offering support, skills, helps, at times even coordination, cooperation
and, always, service.
It will be one of our tasks to keep reflecting, together with those who
have been and continue to be working actively and wisely in close friendship
and cooperation with the different foreign communities, inside and outside
the Catholic Church.
We do not need to be very visible because the real life and growth takes
place where people are, not in the service Centers of this world. Our joy
will be to be able to assist and contribute to that life; and for this
we will always be happy to be helped ourselves with all kind of personal,
spiritual, advisory and material support.
Migrants and Itinerants in Japan will continue to help us refresh our reading
of the Gospel and keep before the eyes of our hearts the deeper issues
of human life and the most genuine sources of hope and joy.
Tokyo, Jan. 2002
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