Roger Bélanger R.I.P.

Society of the Missionaries of Africa

Father Réal Doucet, Provincial of the Americas,
informs you of the return to the Lord of Father

Roger Bélanger

on Wednesday, 24th April 2024 in Montréal (Canada)
at the age of 87 years, of which 58 years of missionary life
in Malawi and Canada.

Let us pray for him and for his loved ones.

Download here the announcement of Father Roger Bélanger’s death

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Get your smile back with dignity

Nyota Centre

Like many other regions of Africa, countries in the Great Lakes region are exposed to many human rights violations due in part to decades of successive cycles of violence, most of them ethnically based. In the case of the DR Congo, human rights violations are mainly structural. There is a lack of health, food security, public order, access to justice, secondary and higher education, insufficient job creation for the poorest, etc. Then there is the endemic physical violence, whether in urban neighbourhoods, on the roads or as a result of armed conflicts that have displaced more than seven million people. The primary victims of this violence are women and children.

In Bukavu

I work in Bukavu, which has become sprawling with the influx of internally displaced people. They include a large number of women and children who are victims of gender-based violence or who roam the streets at the risk of prostitution.

The entire society is affected by this structural and regional trauma, which is compounded by the trivialisation of rape in most quarters and the use of gender-based violence as a ” war weapon” (for purposes such as territorial cleansing or subduing a population by terror).

The principal reasons for these abuses are political and economic, and they go hand in hand. A minority exploits the immense majority with no future and no social protection. Considering the wealth of the country’s underground and natural resources (forestry, water), international companies are complicit and guilty of plundering this country of immense wealth.

But we can contribute to the liberation of these people through various prophetic testimonies. First of all, there is the work of denunciation and advocacy. Several letters from the National Episcopal Conference (CENCO) have strongly denounced these injustices for decades without much effect on the impunity of those in power. Justice and Peace Commissions are in all the dioceses, parishes and sometimes grassroots communities, which courageously raise awareness and provide training. Some confreres collaborate with them wherever possible. Each sector has a Justice and Peace officer, M.Afr. However, he knows that taking legal action to protect victims would expose him to unforeseeable costs, given the corruption in the legal system and the risk of retaliation, especially if the victims are foreigners, which is more often the case.

Another prophetic way of combating human rights violations is to guarantee or restore the rights of the vulnerable on the periphery. Let me give you two examples of the commitments I have been making for over a decade with the financial support of friends. While the Society recognises the value of the work it encourages, it is not officially committed to it.

Two examples

These programmes target two particularly vulnerable categories of young people. Girls who are victims of poverty or living on the streets, or who have suffered sexual trauma, and boys used as slaves in highly precarious conditions in the gold mines, earning just enough to survive.

The first project, the Nyota Centre, located in the parish of Kadutu, depends on the diocese of Bukavu (which provides the premises). I have been involved since 2010, helping to fund the salaries, running costs and upkeep of the buildings. The centre receives between 250 and 260 extremely vulnerable girls daily. We ascertain that the family has no resources to care for them and that is if the family still exists. The aim is to enable these young people to rebuild their lives psychologically and morally by teaching them to read and write, providing them with access to diplomas, and teaching them a trade to make them self-sufficient. Those who are not with their families are welcomed in foster homes. A team of 16 people, including a nun, takes care of them in all respects, ranging from the provision of uniforms and school equipment to schooling and psychological support, as well as providing a daily protein porridge for around sixty of them, depending on their state of health. The training takes 3 to 5 years. It is entirely free of charge. The finalists are invited to appear before the primary school jury and the provincial sewing jury. Those who succeed can continue their studies, while a number receive a reintegration kit that enables them to start a small income-generating project. We have 100% success rates at the two juries. However, many of these girls have no identity papers, which makes them highly vulnerable when they begin an economic project upon leaving the course. We have, therefore, hired a lawyer who prepares the files with the director to obtain what is known as a “suppletive judgment”, which facilitates the procurement of a birth certificate for each child. This certificate enables the child to obtain an identity card. It was thanks to this that our elders were able to vote in the last elections. This is a good illustration of our work on human rights. These children did not “exist” before coming to us. 

The other project concerns youths exploited in the mines at Kamituga, in the diocese of Uvira. The parish’s carpentry school trains these young people in the carpentry trade, providing them with the basic skills they need to start their own small-scale carpentry workshops or get a job with a company. At the end of their training, they also receive a reintegration kit containing basic tools. We are also building a large workshop to equip them with a range of electric woodworking machines that will enable them to become more professional.

A network of friends funds these two projects. Some are friends of the Missionaries of Africa, and others are involved in my ” Seeds of Hope ” self-help network.

The Talitha Kum network

Finally, I am involved in the Talitha Kum network, which combats human trafficking throughout the world and particularly in Africa. This network, founded by the International Union of Superiors General (UISG, Rome) in 2009, fights against human trafficking, especially of women and children, often for the purposes of prostitution or organ harvesting. These trafficking networks take advantage of the desire of young Africans to go abroad at any price. Talitha Kum undertakes preventive action, support for those who have decided to migrate and repatriation of victims who wish to return home. The network is also involved in advocacy and reporting. One form of prevention against trafficking, in my opinion, is the work done by the two centres we run in the DRC. Indeed, a young person who has a trade and who has been given the equipment to take care of himself is much less likely to migrate in precarious conditions.

The greatest reward for this investment is the smile on the faces of the finalists who each year regain their dignity and look forward to a better future.

By: Bernard Ugeux, M.Afr.

Nyota Centre
Kamituga Carpentry School

Human Rights in the Light of the Gospel

When I was asked by the editor of the Petit Echo to write an article about the above topic, my first reaction was to give a negative reply. I am no more in Ghana, and even when I was there, I never had to deal with “problems to do with human rights”. When, reading again the topic, I saw the words “in the light of the Gospel” and having been a lecturer in Scripture in various formation houses, I decided that I could have a try, though it will necessarily be more theoretical than practical.

The Universal Declaration of Human Rights

The Universal Declaration of Human Rights (UDHR) is a milestone document in the history of human rights and it was proclaimed by the United Nations General Assembly in Paris on 10 December 1948. It is a secular document, hence should be acceptable to everyone, though the Christian contribution to it is undeniable, as we shall see.  It sets out, for the first time, 30 fundamental human rights to be universally protected. It has been translated into over 500 languages and applied today on a permanent basis at global and regional levels. A simple definition is: Human rights are the basic rights and freedoms that belong to every person in the world, from birth until death. They apply regardless of where you are from, what you believe or how you choose to live your life.” The five basic ones include the right to life and liberty, freedom from slavery and torture, freedom of opinion and expression, the right to work and education and 25 more. Everyone is entitled to these rights, without discrimination.

Its content has surely been described by other articles in this number, and for that reason I prefer to proceed with discussing the relationship between the two parts of the title.

Its origin and development

Above we stated that this declaration is basically secular and universal. However, it is undeniable that Christianity played a distinct role in its origin and development. The biblical origin is no doubt found in the Old Testament in Genesis 1:26-27: And God said, let us make man in our image, after our likeness… So, God created man in his own image, male and female he created them”, in this way making him infinitely superior to all other created living beings, as confirmed by Genesis 9:6, “Whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image.”

This conviction was further worked out in the Mosaic Law (e.g. the Ten Commandments) and also the ancient Prophets continually insisted on the value and dignity of each human being. This conviction surely led to the abolition of infanticide in the Roman Empire, to William Wilberforce abolishing slavery in the British Empire, to Nelson Mandela bringing to an end apartheid in S. Africa and Mother Teresa taking care of the poorest of the poor in India. Well-known is the slogan of the French Revolution of 1789, affirming Equality, Fraternity and Liberty as pillars of human society. Indeed, these three words summarise in a succinct way the basic values of Human Rights,

In the Gospels, Jesus shows himself, in word and practice, the defender of the poor and the needy, and he freely socialised with people the Pharisees considered as sinners. His treatment of women, children, and society’s down-and-outs is narrated on almost every page of the Gospels, certainly remarkable in the society in which he lived, and going beyond the social conventions of his time. He involved women in his ministry and went beyond the ancient wisdom which held that children should be seen but not heard. Instead, he welcomed and embraced them and had scathing words for any who would harm a child. He frequently praised children and their faith, and invited grown-ups to imitate them. All this shows according to American theologian Wolterstorff how human rights ultimately trace their origin to Jesus. Samuel Moyn, a Harvest Law Professor, who has written books on the topic (“Christian Human Rights”, 2015 and “The Right to Have Rights”, 2017), wrote “No one interested in where human rights came from can afford to ignore Christianity.” Indeed, without any further explanations we can affirm that from the earliest days of the Church, through the Middle Ages and the Reformation and into the modern world, followers of Jesus have played a central role in framing human rights and making them global. Many Popes have written about the subject. and local Christian leaders have made and are still making great efforts to implement Human Rights in their localities.

Today’s world

Unfortunately, the reality of today’s world presents us with another picture. Numerous countries violate the basics of human rights through discrimination, repression and war. Take for example the genocide now taking place in the Darfur Region of Sudan, the atrocities in the Kivu area of DRC or in Myanmar, not to speak about numerous cases of persecution of Christians or the abominable living conditions of so-called work-migrants in Europe. Many people, ourselves included, often close their eyes to such unacceptable realities, while continuing to enjoy their comfortable houses of residence and the food that three times every day is served on their tables.

Our Founder, Cardinal Charles Lavigerie, in a conference on African slavery in 1888, emphatically cried out, “I am a man, injustice to other men revolts my heart”. Our 2022 Chapter enumerates in a vivid way the deplorable violations of basic rights in Africa today (Capitular Acts, 2.3). It renewed the Society’s commitment to Justice, Peace and Integrity of Creation. But let us not too quickly accuse people around us, but also acknowledge that in our own Society deplorable things happen from time to time. Thank God, they are exceptional, but we need to acknowledge them and find ways and means to eradicate such evil from our own communities. That is why the Chapter invited “each Province and Section to reflect on the injustices within our Society and how we deal with our collaborators”.

By: André Schaminée, M.Afr.

A Conversation Between Christianity and Traditional Religions for Peace, Fraternity and Greater Awareness of Diversity in African Societies

Safeguarding Children Audit Report, Irish Sector

The Missionaries of Africa (White Fathers) Irish Sector in February 2024 had invited the National Board for Safeguarding Children in the Catholic Church in Ireland to conduct a review of safeguarding practice in the sector. 

Christopher Chileshe R.I.P.

Society of the Missionaries of Africa

Father Christian Mulenga, Provincial of Southern Africa,
informs you of the return to the Lord of Father

Christopher Chileshe

on Saturday, 20th April 2024 in Bolgatanga (Ghana)
at the age of 57 years, of which 30 years of missionary life
in Zambia and Ghana.

Let us pray for him and for his loved ones.

Download here the announcement of Father Christopher Chileshe’s death

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61st World Day of Prayer for Vocations

Today, on the 4th Sunday of Easter, the Church celebrates the World Day of Prayer for Vocations. The message that guides this day invites us to spread hope and build peace. Pope Francis invites us to let ourselves be fascinated by Jesus through the pages of the Gospel and to give him space in our hearts to find true happiness in Him and to respond to His call by giving ourselves completely to Him, if He asks us to. The Pope invites the Christian world to pray for the gift of vocations, so that everyone can discover God’s call in their hearts to be pilgrims of hope and builders of peace. Message of His Holiness Pope Francis for 61st World Day of Prayer for Vocations

As a missionary society, we give thanks to the Lord for missionary vocations. We pray for our 470 young people who are in formation in the different stages, for all our confrères vocation animators and all the young people who feel in their hearts the call to give their lives to the evangelisation of the African world.

This is an opportunity for us to give thanks to all those who support our candidates in formation through prayer and material support. May God bless you for your help in the formation of future missionaries.

Let us pray to the Lord of the harvest to inspire the hearts of young people to give their lives to the mission in the African world:

Lord of the harvest,

you entrusted our Society

with the marvellous mission

of proclaiming the Gospel

to the African world.

We praise you for your goodness.

Generations of missionaries

pledged to you their fidelity.

Today the harvest is abundant.

Blessed be your name!

Our fathers loved everything

about this Africa

to which we consecrate

our lives today.

We pray for Africa.

It craves peace, justice,

harmony and hope.

Grant it the apostles it needs.

In us, reawaken in youth,

give us the boldness to challenge

those you call

and the generosity to welcome

and listen to them.

Our Lady of Africa, pray for us!

Amen!

By : Pawel Hulecki M.Afr., Assistent Genera

Our Students in Formation

Spiritual Year, Bobo-Dioulasso, Burkina Faso

Spiritual Year, Kasama, Zambia

Fourth Phase, Merrivale, South Africa

Run for a Great Cause

London, Sunday, 7th April 2024

Before and after Mass I saw a charity run for the fight against cancer. People were running to raise funds for the advancement of cancer research. Obviously, the aim is to vanquish cancer. I saw different kinds of runners passing in front of me: young and old, men and women, from different origins. I was flabbergasted by the handicapped persons in their wheelchairs.

As I stood there watching, I had different thoughts. At first, I was a bit sceptical of public fundraising events. The power of manipulation of people is limitless. Secondly, I was wondering about the outcome and how the whole thing functions: running – money – research… However, I could not deny the cause: to overpower cancer.

 One thing was clear: people were running; they were moving for a cause. The cause is the end of something that is painful, something that gives death. There are two keywords here: movement and cause, movement for a cause. I keep on repeating to myself: run for a great cause, move for a great cause. The resurrection set the disciples in movement.

Cardinal Charles Lavigerie

I thought of our great man: Charles Lavigerie. He ran all over France to raise funds for the betterment of the life of Christians in the Middle East. He ran in Europe for the political end of the trade in human beings (Africans).

For which cause would Lavigerie run today? Lavigerie was a politician. Politics is about power, and power over people: to get power and to use it. Lavigerie got power and used it for a great cause: a religious cause (the evangelisation of Africans), a political cause (the Christians in the Middle East and the end of the trade in human beings).

How about us today?

The evils done to human beings are sophisticated. enslavement of (owning) human beings and the trade in (selling and buying) human beings continue in a very sophisticated manner. The pain is clear. The means are complex. The methods of fighting are refined. We sometimes feel powerless. There are thousands of groups, associations and institutions fighting human suffering. We network with them. We run with them.

 In the fight against human suffering, is it possible to be initiators today? Does prophetic mission imply innovation? Our prophetic mission means that we have a life-giving and life-changing “Word of God” to speak to the human person.

It seems to me that the only relevant contributions we could make in fighting evils are twofold: first, an original way or method of fighting evil from our missionary tradition and secondly, prevention. A lot is being done in terms of information, intervention, and care. Our mission inter-gentes which is essentially relational in nature, impels us to direct our minds, hearts, and hands towards prevention of evil treatment of human beings.

The driving thought of our fight against human suffering is the Word of God to Cain: sin (evil, disease, sexual abuse, enslavement) lies in wait at the door: its urge is for you, yet you can rule over it (Genesis 4: 7). Maybe the best response to human suffering is to run because it is the sign of being fully alive. Please, run and run for a great cause!

By: Moussa Traore, M.Afr.

Upholding Human Rights in the Face of Corporate Exploitation

A Call to Action

Introduction

International Law, as the cornerstone of our globally interconnected society, establishes a vital framework guiding nations’ behaviour and facilitating collaboration on a worldwide scale, rooted in principles such as shared responsibility, mutual respect, and the pursuit of peace. Central to this framework is the principle of pacta sunt servanda, which underscores the sanctity of international agreements and treaties, fostering stability, trust, and dispute resolution among nations. Upholding this principle ensures that negotiated agreements serve as credible tools for conflict resolution and the advancement of common objectives. Additionally, the adoption of the International Binding Treaty by the United Nations would further safeguard citizens worldwide, particularly those in the global south.

Understanding Human Rights

Human rights are fundamental to the fabric of society, serving as the bedrock of justice and dignity for all individuals, regardless of geography or social status. However, the realization of these rights often faces significant challenges, particularly in the context of economic exploitation perpetuated by powerful entities such as transnational corporations (TNCs). Despite the legal framework surrounding human rights, violations persist, underscoring the need for concerted action to address systemic injustices.

One avenue through which human rights are articulated and protected is through legal instruments, both at the domestic and international levels. The International Bill of Rights, comprising the Universal Declaration of Human Rights (1948), the International Convention on Civil and Political Rights (1966), and the International Convention on Economic, Social and Cultural Rights (1966), provide a foundational framework for the protection of human rights globally. However, the mere existence of legal instruments is not sufficient; effective implementation and enforcement are paramount.

The extraction and utilization of raw materials, particularly minerals and metals, for energy transition raise significant environmental concerns. International environmental law, including conventions such as the United Nations Framework Convention on Climate Change (UNFCCC) and the Convention on Biological Diversity (CBD), provide a legal framework for addressing these concerns. Principles such as sustainable development, the precautionary principle, and the principle of common but differentiated responsibilities are central to international environmental law and have implications for resource extraction activities in both Europe and Africa.

Challenges, Realities and Violations of Human Rights

In many democratic nations, including those in Africa, the protection of human rights is enshrined in state constitutions, often accompanied by bills of rights. These legal safeguards serve as a bulwark against arbitrary infringements on individual freedoms and liberties. Yet, the efficacy of these protections relies heavily on the independence of the judiciary and, even more, on the willingness of governments to uphold and enforce them, which can be compromised by factors such as corruption or undue influence from powerful interests.

The consequences of these human rights abuses are profound, extending beyond individual communities to impact entire regions. Economic disparities widen, environmental resources are depleted, and social cohesion is undermined, perpetuating cycles of poverty and inequality. Additionally, the escalation of corporate impunity presents a substantial peril to human rights, exacerbating the marginalization of susceptible demographics and undermining democratic tenets.

One glaring instance of human rights violations perpetuated by corporate interests is exemplified in the case of SIAT, a European-based corporation operating extensive oil palm and rubber plantations in West Africa. Supported by multinational financial institutions and aided by weak regulatory frameworks, SIAT’s expansion has resulted in widespread land grabbing, environmental degradation, and the displacement of indigenous communities. Despite assertions of customary land tenure, local populations are frequently forcibly displaced to accommodate corporate interests, thereby eroding their cultural heritage and jeopardizing their livelihoods.

The SIAT case epitomizes a scenario where the state turns against its own citizens. The land grabbing facilitated by SIAT is endorsed by governments in West African countries where the corporation has invested. Essentially, this entails the allocation of land by the government to multinational corporations (MNCs) that is already inhabited by local communities. When local inhabitants resist, the government dispatches armed police officers and, in some instances, military personnel to forcibly evict them under the guise of foreign investment and development.

Instances like that of SIAT, reminiscent of numerous other occurrences of large-scale land acquisitions across Africa, underscore the prevalent issue of the absence of free, prior, and informed consent (FPIC) from local communities. FPIC necessitates the thorough sensitization of all stakeholders within local communities until they possess a clear understanding of available choices and their implications. While AEFJN has endeavoured to facilitate such training initiatives, challenges persist due to the reluctance of state actors to cooperate, perpetuating a constriction of civic space.

The Role of International Binding Treaty in Addressing Human Rights Abuses

In light of the pervasive impunity observed at a global scale due to the actions of Multinational Corporations (MNCs), various international stakeholders, including faith-based institutions such as Africa Europe Faith and Justice Network (AEFJN), have mobilized to advocate for the dismantling of corporate impunity and the restoration of human rights.

The International Binding Treaty has put in focus how to handle both the host state and the MNCs, hence, the citizens will have recourse to justice at different intervals.

Acknowledging the intricate web of human rights violations, the International Binding Treaty endeavours to embrace a comprehensive approach addressing the root causes of injustice. This encompasses legal reforms, accountability measures, heightened awareness campaigns, empowerment of marginalized communities, and fostering solidarity among stakeholders. AEFJN, staunch in its commitment to social justice and human dignity, is keen in championing the adoption and implementation of the International Binding Treaty.

The forthcoming Open-Ended Intergovernmental Working Group for the UN Binding Treaty on Transnational Corporations presents a pivotal juncture to propel corporate accountability and advance global justice. Through galvanizing civil society, governmental, and international backing, we aim to advocate for robust regulations and enforcement mechanisms to counter corporate exploitation and safeguard human rights.

Conclusion

In conclusion, the struggle for human rights is an ongoing endeavour that requires collective action and unwavering commitment. As advocates for justice and dignity, we must stand in solidarity with the oppressed, confront corporate exploitation, and uphold the principles of human rights for all individuals. Through concerted efforts and collaboration across sectors, we can build a more just and equitable world, where human rights are respected and protected for generations to come. We call upon all of us to spread the message about International Binding Treaty.

By: Elvis Ng’andwe, M.Afr. (Executive Secretary at AEFJN-Brussels-Belgium)

Training course registration Antitrafficking WG