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Thomas Njaralamkulath (Jesuit Scholastic)
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The 10th Scholastics' and Brothers' Circle (SBC) of East Asia and Oceania
Assistancy was held at Malacca, Malaysia between 21st December, 2006 and
6th January, 2007. The meeting was attended by thirty scholastics and two
brothers-in-formation from the different provinces and regions of the Assistancy.
It was unfortunate that due to visa and immigration restrictions, delegates
from China and East Timor were unable to attend the meeting. Scholastic
Thomas and Brother Muraoka represented the Japanese province. The theme
selected for the 10th SBC was "Migration and Urbanization." The
meeting was facilitated by Fr Jojo Fung, SJ and Fr Paul Dass, SJ. .
The tenth meeting of the Scholastics and Brothers'-in-formation Circle
began by locating the issues and challenges of migration within the primary
sources of our Jesuit Spirituality: the Gospels, the Spiritual Exercises,
and Constitutions. Fr Paul Dass SJ, Secretary of the Social Apostolate
in the Jesuit Conference of East Asia and Oceania, presented the underlying
framework of these sources as a means to discover the Jesuit model for
mission in the social apostolate, together with the individual's personal
call, common ideals, criteria for discernment, and apostolic strength.
As a model for social involvement, the Exercises reveal a four step process:
experience, analysis, reflection and action. Consideration of each of these steps provides the justification and motivation
for Jesuit involvement in the social apostolate:
Experience: Experience is the starting point of a Jesuit who makes the Spiritual Exercises
and who also works in the world. Two elements are integral: exposure and
immersion. Exposure requires a preparedness to step out the comfortable
and to be affected by what is read, seen and heard. Immersion is a developed
form of exposure: it is more total envelopment in the new environment,
which enables an inner understanding of another world to come about. The
prime result is empathy.
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Analysis: While experience exposes a Jesuit to the "what," any understanding
of the causation of "what" demands the question "why."
Analysis is the application of difficult questions, principles of logic
and general critical thinking to elements of the prior experience. The
fruit of this enquiry is an increased awareness of the cause and effect
of a particular event, environment or state of affairs. Accordingly, experience
and analysis become the two most important tools for making an Ignatian
discernment.
Reflection: Reflection is the stage of process whereby the Jesuit gathers together
the knowledge gained, and takes it to prayer. Here, the Jesuit is open
to the movement of the Spirit, employing the Ignatian tools of Scripture
and the individual's own narrative. This sense of the Spirit's movement
must tend to whatever serves the greater good, the more universal benefit,
the more urgent necessity for a greater number: in other terms, the Magis.
Action: Action springs out of a discernment of the will of God based on the Word
of God and prayer. Although the particular action need not be world-changing,
the significance lies in the concrete engagement. This fourth step enables
a deeper entry into the alienation and marginalization of the other so
prevalent within the ministries of the social apostolate.
Accordingly, in the same way that the structure of the 10th SBC meeting
was conceived according to Fr Dass' model for Jesuit involvement in the
social apostolate, so does the following report consider the proceedings
of the 10th SBC meeting in terms of the following categories: Experience, Analysis, Reflection and Action.
For the majority of the SBC meeting participants, the experience of this
year's conference theme of migration began prior to the meeting, during
the formulation of each country's report in relation to migration. In researching
the policy and practice of each province's national government, many participants
had the opportunity - in many cases for the first time - to consider the
national situation on migration and modes of Jesuit response. In the case
of other scholastics and brothers-in-formation, the research and composition
of country reports re-inforced prior personal experiences of the migrant
worker situation, such as past care for refugees or migrant workers who
have sought for help through the existing apostolates of the Society. Listening
to the country reports from various provinces and regions was an enriching,
shocking and thought provoking experience.
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The immersion program: The next experiential element of the program constituted an immersion
experience for all participants. Introduced by Fr Paul Dass SJ, the program
was designed to enable participants to be present with migrant workers,
in order that each of us could bring to our analytical skills derived from
studies those experiences of reality which are held by migrants. Fr Paul
emphasized that the experience of being unable to transcend language barriers
would be an essential part of the experience. This linguistic handicap
enabled us to enter more deeply into the experience of a migrant in a foreign
land. Fr Paul also impressed on each participant the need to come to this
experience without prejudice and uninfluenced by previous experiences with
migrants. We were also expected to employ the method of the Application
of the Senses in order properly appreciate the effect of the experience
upon our inner life.
During the immersion, we were separated into four general groupings. The
Vietnamese scholastics were with Fr Paul Dass, SJ. Another group composed
of three Indonesian scholastics joined a predominantly Catholic community
of Indonesian migrant workers from Flores. The third group went to a community
organized by the NGO Tenaganita to a place called Port Klang. Majority
of the participants went to the different communities of migrant workers
in Kuala Lumpur organized by the JRS counterpart organization in Malaysia.
For three days, each one of us was presented with the opportunity to interact
and live with the migrant workers. We struggled with their living conditions,
while at the same time appreciating deeply their great hospitality. We
spoke and we listened to them despite the seeming language barrier. We
ate with them, and we joined in their humble Christmas celebrations. We
were moved by their steadfast faith and their resilience in overcoming
their lives' challenges. In hearing their stories, each of us was drawn
to ask the question "why this is happening to them?"
Upon our return to Malacca, we were given opportunity to pause and reflect
on the question, "What does all this experience with migrant workers
mean to me?" The processing of our experience of the immersion was
undertaken as a community, given that there was much to be learned each
other's experience of the short immersion program. Thus, we described our
experience and articulated how this immersion has affected us. A central
element of this process was critical analysis of the situation in terms
of social, cultural, economic and political structures.
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On the affective side, we also concentrated on the religious and faith
dimensions of the issue of migration. In this way, we were able to move
forward by integrating head knowledge with the movement of our hearts.
In summarizing the effect of the experience, Fr Dass observed that is was
through our actual experience of immersion with various groups of migrant
workers in Kuala Lumpur and Johor that our sympathy for the troubles of
the migrants transformed into real empathy. It is this empathy which evokes
a Jesuit to make a commitment "to make the plight of the migrant and
displaced, [our] own plight." On reflection, such experience of immersion
could not have happened at a more appropriate time than on Christmas when
we celebrate the Incarnation of our God who in His great love for us, immersed
Himself deeply into our wretched lives, to be with us, to be one with us,
to be one of us. Our immersion with the migrants, thus, found greater meaning
in the celebration of the birth of Christ.
Equipped with a series of moving experiences, we were then invited to analyze
such experience with the assistance of Dr Irene Fernandez, a Malaysian
expert in the issue of migration and human rights. Dr Irene opined that
we are presently experiencing a Third Wave of Globalization. The First
Wave of Globalization occurred as European countries began their conquest
of the world to reap the resources of other lands. The Second Wave of Globalization
began after Europe had undergone the industrial revolution and was in search
for cheaper means of production. In this period, the world began to witness
off shore productions and the "green revolution." Finally in
the Third Wave of Globalization, the focus is on trade. In this stage of
migration, capitalism is practiced without restraint. There is an ever-growing
insistence on removing all barriers to trade and opening up all markets
to competition.
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As a consequence of this capitalistic ideology, every dimension of human
life is evaluated based on the criteria of efficiency and economics. Dr
Irene stipulated a number of emerging issues from globalization including
the commodification of labor where laborers are treated as objects to be
traded. In extreme circumstances this process has resulted in the stripping
the human person's rights and dignities. This Third Wave of Globalization
has also brought about new forms of discrimination and violence targeted
especially to the peoples of poorer, underdeveloped nations. Neo-liberal
tendencies of globalization have resulted in deregulation and privatization
of governmental sectors. While this may have increased efficiency in various
sectors, it has also resulted in the commodification of basic necessities
such as water. In effect, this colonization of the life-world by economics
means that even access to basic necessities is regulated by financial considerations.
Dr Irene Fernandez highlighted the importance of analyzing the problem
of trafficking as a component of migration. In human trafficking, we witness
the reality of migrants as modern day slavery where people are forced into
prostitution and bonded labor, where smuggling and trafficking of babies
occur. Foreign brides coming from poorer countries looking for husbands
from richer countries end up as maids with very little freedom. We were
urged also to read documents such as the International Convention of Migrant
Workers and the Universal Declaration of Human Rights. Dr. Fernandez insisted
on stipulating specific violations of human rights when defending the rights
of migrants.
Dr Irene's input was delivered by means of lecture, small-group work, feedback
and personal sharing. On this basis, scholastics and brothers-in-formation
were given the opportunity to contribute to discussion and conversation.
The third component of our SBC meeting, conducted by Fr. Jojo Fung, S.J.,
enabled the scholastics to reflect upon their experiences from an Asian
theological perspective. Fr Jojo insisted upon the necessity of a unique
Asian theology that springs out of specific experiences in Asia with the
"anawim": those poor and dejected people in our midst. Fr Jojo
facilitated a non-textual approach in conducting this theological reflection
by expressing these concepts in paintings, poem-prayers and chants. This
form of expression is the strength of Asian Theology.
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Drawing on biblical sources, Fr Jojo highlighted how the relations among
the Israelites and the other people of the Old Testament developed over
time. At first foreigners were seen as a threat to the people of Israel
but this relationship developed to become one of mutual respect. This model
of relationship developed to become one of partnership especially among
the peoples of the New Testament. In this stage of history, people were
considered to be equal in dignity because of the salvific action of Christ
and the call to mission offered to all people.
After presenting the issue of migration in the light of the Old and New
Testaments, Fr. Jojo led us to a reflection that allowed us to realize
how God has been truly present at every stage of the migration of human
persons and how we in turn need to be present to and for one another. God
is present as He directs all movements and as He calls forth His agents
to lead His people in the sojourn of life. His unchanging presence manifests
His unfailing faithfulness to His beloved people who are always on the
move. In a sense, God is also on the move as He journeys with each and
every one of us.
Seeing how the story of our lives is a story of movement and migration,
we recognize indeed how we are all called to undertake our journey in solidarity
with others, most especially with the marginalized, the oppressed and the
dispossessed. Integral to this call is our commitment to make a prophetic
stance-to stand up for what is right and true at all cost. As what the
Bishops in Asia have rightfully done, we must question critically the development
model in Asia, which emphasizes too much on economic growth and dehumanizes
people in the process. Moreover, we must be united in the condemnation
of forced migration that has become prevalent among Asian countries but
have unjustly benefited only the few who are rich and in power.
On the other hand, it must be emphasized that, despite the unfavorable
situation in which some Christian migrant workers find themselves in, they
remain to have the capacity to become agents of evangelization. Indeed,
some good arises from such a dark situation. Empowered by God's loving
graces, they become preachers in deeds more than simply preachers in words.
Through their edifying lives of service and charity, people all around
them will recognize them as Christians.
Finally, as we recognize that we, ourselves, are part of this great journey
with one another towards God, we, as Jesuits, will have to follow the path
our pilgrim Father Ignatius has taken. We, too, must walk side by side
with Christ, who is a Pilgrim par excellence in order that His Spirit may
fill our hearts and lead us to make a difference in the sojourn of the
People of God in this world.
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This section constitutes the recommendations proposed by the delegates
of the 10th SBC. Following twelve days of input, discussion and deliberation
in relation to migrants, migrant workers and refugees, the delegates of
the SBC recommend, in order of priority:
Formation and formation communities 1. that each scholastic and brother in formation undertakes a personal
commitment to and intentionally takes responsibility for his own Jesuit
mission formation, theological education and integrative development, according
to the heart of Ignatius, the spirit of General Congregation 34 and the
mind of Father General. Actions which would expressly assist this process
include:
1.1 selecting rigorous academic programmes and courses which teach, to
a very high standard:
1.1.1 socio-political awareness together with social analysis and critical
thinking skills;
1.1.2 an understanding of global and domestic economic structures;
1.1.3 an appreciation of fundamental human rights and obligations;
1.1.4 the theological and spiritual bases of a faith that does justice,
as informed by the Spiritual Exercises;
1.1.5 Catholic Social Teaching; and
1.1.6 those humanities related fields that confer the ability to understand,
analyze, reflect upon, articulate and debate issues and problems relating
to contemporary social phenomena, such as migration;
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1.2 consciously taking initiative to concern and creatively involve ourselves
with matters relating to migration, migrant workers and refugees, in order
to re-enliven young Jesuits' commitment to the social apostolate and facilitate
the formation for mission and integrative development required of a Jesuit.
Working within the extant structures of the Society, such initiative could
take the form of:
1.2.1 seeking out a Jesuit mentor who is active and experienced in the
social ministries;
1.2.2 participating in, and actively contributing to, appropriate networks,
workshops and seminars which concern issues and problems of migration,
migrant workers and refugees;
1.2.3 undertaking pastoral work among migrants and refugees;
1.2.4 taking any opportunity to attend such mission exposure programmes
that relate to migration, migrant workers and refugees and which are co-ordinated
by the Society or related organizations; and
1.2.5 applying for regency in the social apostolates of the JCEAO member
provinces, including those specific ministries which specialize in providing
assistance, relief, education and advocacy services for the migrant and
refugee communities;
1.3 establish an action group comprising volunteers from within the body
of SBC delegates, to pursue and promote issues within and without the Society
pertaining to human rights violations, migrant workers and refugees occurring
in the East Asia and Oceania countries;
Feed Back to the Province and Jesuit Communities 2. that SBC delegates formally communicate to their respective communities
the information and experiences gained at the SBC meeting in relation to
migration, migrant workers and refugees. Moreover, to the extent that it
will be practical or helpful, SBC delegates should endeavour to:
2.1 write and offer for publication in provincial/regional newsletters
and magazines, on web sites and for distribution among email groups; and
2.2 organize and present workshops concerning migration, migrant worker
and refugee issues for the benefit of those in formation.
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3. that, having regard to the priority and necessity of recommendation
one, wherever a scholastic or brother in formation may be involved in youth,
young adult or campus ministry, that Jesuit undertakes to promote the importance
of fundamental human rights, and the derivative issues of migration, migrant
workers and refugees. To the extent that these are practical and helpful,
this commitment may be manifested in the following ways:
3.1 by discernment of what moves young people in today's society, and the
communication of an alternative values' system grounded in "deepest
desire" and a "faith that does justice";
3.2 by introducing a migration, migrant workers and refugee component to
the programme of the relevant ministry;
3.3 by offering exposure and immersion programmes within the Society's
social ministry located in the Assistancy of East Asia and Oceania, and
with related non-government organizations and partners; and
3.4 by inviting young people to join us as partners in our mission wherever
an appropriate opportunity presents itself.
Involvement with the Society's social apostolate 4. that, given the richness of the social ministries conducted by the Society
in the East Asia and Oceania Assistancy, SBC delegates involve themselves
within the Society's extant social apostolate structure, including:
4.1 connecting with the Jesuit (Refugee) Service and relevant personnel,
in order to facilitate exposure to and immersion in their work, and communicate
the JRS message to the communities in which we work and minister;
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4.2 collaborating with lay people in both Society and related organizations.
Such involvement may include Yiut-sari (Korea), ACTS (Malaysia), UGAT (Philippines),
JSS (Australia) and migrant chaplaincies generally, in order to learn from
their successes in mission, and overcome traditional patriarchal and institutional
obstacles;
4.3 contributing to provincial/regional publications, web sites and other
media regarding questions of human rights, migration, migrant workers and
refugees. In time, and in an appropriate context, this contribution may
be extended to secular publications;
4.4 being available to be incorporated into, or working in partnership
with, diocesan agencies and other religious congregations in areas of common
concern with regard to migrants.
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Experience
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