News archive

Denis Laliberté R.I.P.

Posted on by Vitus Danaa Abobo
Society of the Missionaries of Africa

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

Denis Laliberté

on Wednesday, 10th April 2024 in Sherbrooke (Canada)
at the age of 88 years, of which 63 years of missionary life
in Zambia and Canada.

Let us pray for him and for his loved ones.

Download here the announcement of Denis Laliberté’s death

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The decline of human fraternity: violations of human rights

Posted on by Vitus Danaa Abobo
JPIC Promoters with young people from Talitha Kum International at St Peters Square 04/02/2024

Introduction

Thinking about human rights in the light of the Gospel, what comes to my mind is Jesus’ encounter with the adulterous woman, narrated in John 8:1-11. Jesus did not judge or condemn her. Instead, he confronted customary systems that were blind to the male misdeeds, but harsh to female shortcomings. He opted for the protection of human rights, particularly the life and dignity of the woman who was caught. Jesus’ ideal and attitude remain important to our contemporary human society. The present reflection is guided by four elements: my personal experience, the causes of human rights violations, the concept of human rights and its modern challenges, and the Church’s role in promoting human rights.

Personal experience of human rights violations

My experience of human rights violations is existential. Being born and bred in the Great Lakes Region, writing about the non-respect of human rights is not intellectual entertainment. It is an existential reality. For more than two decades, the mentioned region has been faced with unending war. Its impacts have directly or indirectly affected each individual. Cases of unprecedented massacres, rape, torture and images of mutilated bodies are beyond telling. I see human rights violations in the cry of women and children who are constantly abused by ruthless rebels. I see it in refugees whose rights to life, liberty and property are endangered. It always pricks my mind. I wonder if such human atrocities shall ever come to an end.

Currently, I am faced, not with the human rights violations per se; but rather with unjust systems. The recent changes in the legal frameworks of most countries, mediatic propaganda and populist ideologies are alarming. In the long run, they will affect the human rights of the most vulnerable groups, such as victims of human trafficking, migrants, refugees and political asylum seekers. The UK Illegal Migration Bill that led to the slogan of “Stop the boats”, is one of the challenges, most human rights defenders are faced with today.

Causes of human rights violations

There exist various causes of human rights violations. My observation is threefold: social, economic and political. The way society is organized sometimes oppresses vulnerable individuals. For instance, some customary laws violate the rights of women and children. The right to inheritance exists only for the male child, who eventually controls family wealth. Though women and girls actively participate in the family productive sector – ranging from working on the farm to office work – they do not control what the family produces. In most cultures, it is difficult for women to legally own property. The title deed must bear the husband’s name. Such a rule violates the woman’s fundamental rights of liberty and property.

Politics – of course, bad politics – is another cause of human rights violations. The politics that does not protect the natural rights of life, liberty and property is lethal. It tramples on the dignity of citizens. Recently, the world has seen selfish politicians waging unnecessary wars for economic reasons. It is believed that the real causes of such wars are kept secret within the world economic system.

Human rights: a fluid concept

The concept of human rights is becoming more and more fluid. The fluidity of its nature makes it difficult to define and grasp its meaning. For instance, the classical fundamental human rights of life, liberty and property are being merged with human sexual rights. LGBTQ+ rights defy traditional family norms and religious beliefs. Another challenge is the explicit non-respect of human rights, which enjoys a moral double standard within the corridors of the International Community. For economic and political interests, certain crimes against humanity do not attract global attention. The human atrocities in Ukraine, in Gaza, in the Sahel, the Great Lakes Region and other parts of the world, do not attract the same reprehension. Why? First, there is a remarkable decline in the human fraternity. Humans, when it comes to economic and political gains, hardly see each other as brothers and sisters. What matters most is wealth and power; not human life. Second, the political Manicheism – the politics of “good guys” and “bad guys”- is rendering obsolete the concept of human rights. Those, who worldwide are known to be the “good guys”, when they commit crimes, which are inherently crimes against humanity, they are quickly exonerated and protected by International Law. The turn of “bad guys” is a different story altogether. The harsh sanctions are quickly pronounced. This partial judgment itself points to the fluid nature of the concept of human rights.

Promoting human rights: the role of the Church

To face the challenges already mentioned, the Church needs to re-valorise her identity – being a moral authority figure – who does not command, but rather helps humanity to re-order itself when faced with moral impasse and political confusion. The evangelical virtues of protecting life, love and fraternity (cf. John 8:1-11; Luke 10:25-37), should truly guide the evangelizing mission of the Church.

As prophetic witnesses, first, we need to live and practice the love of the Good Samaritan. This kind of love is practical. It is not a fairy tale imagination; it is about life. Second, we need to revive the spirit of human fraternity. Loving and protecting our neighbour’s life is imperative. It calls us to notice the dire situation of our brothers and sisters and do something about it. Pope Francis reiterates this in Fratelli Tutti (2020). Like Saint Francis, he expresses “the essence of a fraternal openness that allows us to acknowledge, appreciate and love each person, regardless of physical proximity, regardless of where he or she was born or lives”. (FT, 1).

Conclusion

Jesus, by his attitude, confronted systems that did not respect fundamental human rights. He was not blind; he saw the plight of the vulnerable within the human society. Existential realities of human rights violations are not far from us. They call for our prophetic responses. Increasing our awareness and knowledge of such violations is a key to our missionary endeavours, lived in the life of the Church.

By: Prosper Harelimana, M.Afr.

Jean Longin R.I.P.

Posted on by Vitus Danaa Abobo
Society of the Missionaries of Africa

Father Michel Girard Provincial Delegate of the sector of France,
informs you of the return to the Lord of Father

Jean Longin

on Monday, 8th April 2024 in Billère (France)
at the age of 103 years, of which 75 years of missionary life
in Tunisia, Burkina Faso, DR Congo and France.

Let us pray for him and for his loved ones.

Download here the announcement of Father Jean Longin’s death

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Patient Nshombo R.I.P.

Posted on by Vitus Danaa Abobo
Society of the Missionaries of Africa

Father Arsène Kapya, Provincial of Central Africa,
informs you of the return to the Lord of Brother

Patient Nshombo

on Sunday, 7th April 2024 in Bamako (Mali)
at the age of 61 years, of which 30 years of missionary life
in Mali, Burkina Faso, France, Italy and DR Congo.

Let us pray for him and for his loved ones.

Download here the announcement of Brother Patient Nshombo’s death

(more…)

Violence and insecurity, past and present

Posted on by Vitus Danaa Abobo
Panzi Foundation

“Homo homini lupus est” is a Latin proverb that means “man is a wolf to man”. In the past, human beings behaved like wolves towards their fellow creatures, and this behaviour continues to this day. The violence and insecurity that are spreading around the world are a case in point.

What is violence?

In its 2002 report on violence and health, the WHO defines violence as “the intentional use of physical force, threats against others or oneself, against a group or community, that results in or has a high risk of resulting in trauma, psychological harm, developmental problems or death”.

“The intentional use of physical force or power, threatened or actual, against oneself, another person, or against a group or community, that either results in or has a high likelihood of resulting in injury, death, psychological harm, maldevelopment or deprivation.” (Pg. 5, Krug E, Dahlberg L, Mercy J.et al.  World report on violence and health. Geneva : World Health Organization, 2002)

Types of violence

When one person attacks another to cause harm, it is called aggression. When a person kills another, even for legally justifiable reasons, it is called homicide. Robbery, pillage, rape and the sexual abuse of minors and vulnerable adults are other types of violence. Violence can also be psychological, verbal and passive. There is also structural violence. According to Galtung, this “violence is ‘structured’ and is characterised by inequality in the exercise of power, and consequently leads to unequal opportunities”. Nepotism – a political, social, cultural or ethnic grouping that oppresses or excludes others – is part of structural violence.

Violence and insecurity

The prevalence of violence creates fear to the point that people feel unsafe; this is known as insecurity. We could, therefore, deduce that insecurity is a consequence of violence. There are many causes of insecurity: people are said to be socially insecure when their environment is dangerous and threatening. For example, Goma (in the province of North Kivu, D.R. Congo) is an insecure city where, around 9 pm, there are few pedestrians or vehicles on the road. A worker whose job is precarious would be living in a situation of insecurity. The uncertainty of a confrere’s next appointment may cause insecurity. We note that the underlying cause in the province mentioned above is the economic war that has been going on for over two decades.

Violence and insecurity have a negative impact on individuals and their communities. They lead to mass displacement, isolate people from each other and cause trauma, depression and eventually death.

Can violence be prevented?

It is possible to put in place measures to prevent violence, such as promoting people’s rights and duties and measures against harmful alcohol consumption and drug use, especially among young people. Reducing access to firearms and knives, promoting gender equality, and preventing greed, pillage, and illicit extraction of natural resources by the mafia and multinational systems would all help to create non-violent communities and a non-violent world.

Where do we place non-violence and empathy?

If, in simple terms, empathy is the ability to identify with the feelings of others, and non-violence is the abstention from and exclusion of all violence, then both concepts have a role to play in situations of violence and insecurity. Thus, refusing all cooperation, complicity and participation in violent actions, denouncing violent words and actions, and promoting interculturality and peace can encourage non-violence. Putting yourself in other persons’ shoes, trying to understand them without judging them, getting close to them, helping them to express their feelings, and listening with concern are some of the behaviours that are empathetic towards the victims of violence and insecurity.

Which programmes are needed to combat violence and insecurity?

Societies torn apart by violence and insecurity often have NGOs and United Nations agencies trying to find solutions to these scourges. In our environment and elsewhere, these organisations are sometimes accused of ‘creating’ wars and claiming to end them through their programmes. In the provinces of North and South Kivu, programmes to combat gender-based violence (GBV) have been set up to provide health, moral and psychological care and to integrate victims into society. Doctors Without Borders, for example, offers medical care for war casualties. MONUSCO (United Nations Organisation Mission for the Stabilisation of the Congo), FAO, UNICEF, WHO, UNHCR, UNDP, etc. have set up programmes to support stabilisation and conflict prevention, gender equality and the empowerment of women, assistance for children and refugees, development, etc. At the national level, there are also projects such as the PRVBG (Projet de Prévention et de Réponse Basées sur le Genre – Gender-based Prevention and Response Project) and the Children’s Parliament to assist child victims of violence and abuse and to bring their perpetrators to justice

At the local level, there is the Panzi Foundation, set up by Nobel Peace Prize winner Dr Denis Mukwege, which deals with maternal health and genital mutilation of women who have been raped. There are also Christian self-help networks and counselling centres such as the diocesan Caritas and the Nyota centre in Bukavu (where our confrere, Father Bernard Ugeux, is involved), which takes in illiterate young girls who have been raped and abandoned children to help them regain their self-esteem. Night patrols by the police and military and street lighting in the neighbourhoods and avenues of the city and its surroundings are all part of the programme to combat violence and insecurity.   

Peace is possible

Violence and insecurity are realities that remain with us and in us. They have been and still are the cause of many ills in society. But they can be avoided and eradicated. Peace is possible; a lasting peace would be a solution to violence and insecurity.

By: Jean-Paul Cirhakarhula, M.Afr.

Jesus Christ is Risen 2024

Posted on by Vitus Danaa Abobo

Mt 28:1-7, Ravenna, Sant’Apollinare nuovo (493-526)

“Mary came to the tomb. She came to the womb of the resurrection, she came to the birth of life, so that Christ might again be born to faith from the tomb, as he had been born from a womb of flesh […] The angel descended and rolled the stone… not to offer a passage to the Lord who was coming forth, but to show the world that the Lord had already risen. Let the angel descend and testify that Christ is risen also from our souls.” (Peter Chrysologus). 

BLESSED AND JOYFUL EASTER SEASON

Violence and insecurity : an obstacle to development, peace and prosperity

Posted on by Vitus Danaa Abobo
Crédit image: Generative AI, https://firefly.adobe.com/

Violence is a behaviour that hurts physically or damages someone or something. Violence refers to force used to subjugate someone against his will. Violence is an extreme form of aggression against a person or it is a quarrel that results in injury and death of a person. It is an abominable and horrible act, which can lead to the worst (injury-death of a person). Gandhi, theorist of non-violence, has said, “Violence should not be confused with force or conflict. There is violence only when force is in action”.

Mali is going through a deep crisis because of insecurity due to conflicts that are leading to violence such as inter- and intra-community tensions in the country. Acts of violence against the civilian population continue to increase in different regions of Mali and civilians continue to pay the heaviest price for conflicts, violence and attacks by armed groups that are causing great loss of lives and properties.

There are different types of violence in our society today

Gender-based violence: there are many forms of gender-based violence, which we experience in our communities today.

  • Physical violence: physical abuses like punching; spitting, pushing; slapping; biting and even using weapons etc.
  • Sexual violence: sexual violence takes place in many forms and it can take place under very different circumstances. It can include sexual slavery, sexual harassment, trafficking for sexual exploitation, forced pregnancy and forced marriage.
  • Violence against women: women are always the victims in our societies. Excision, early marriage and conjugal violence are forms of violence against women. All these cause a lot of physical and psychological health problems in a woman’s life. Many girls withdraw from school because of these and other types of violence against them. It is important to know that there are multiple forms of violence in our society that people face and that they have serious consequences on individuals, families and communities.
  • Inter- and intra-community violence: there is violence between farmers and breeders. This is a territorial conflict, causing the destruction of lives and properties in our communities today. There are also armed attacks against people, villages and public infrastructure, which continue to undermine the protection of civilians and cause numerous losses of human life. Violence in all its forms constitutes an obstacle to the sustainable development, peace and prosperity of a country. Territorial conflicts lead to destruction of lives and property. There is also verbal and moral violence which provokes hatred.

In Nioro of Sahel

Here, in our region, Nioro du Sahel, we experience violence between ethnic groups and also between different communities. Islam is a dominant religion in the region; many also follow African traditional religions. Or they may follow cultures and traditions that harm individuals and society as a whole. Such violence is at the origin of the destabilisation of the country and causes poverty and unemployment in the society. It seems that the society does not want or accept some of these cultures and this causes physical and psychological harm both to individuals and to society at large. Some religious leaders and parents still seem to support practices like excision and child marriage. That’s why these practices continue to exist though now reducing slowly. We get to know this, when we, as church, participate in different sessions organized by some NGOs and by the Government projects that promote and tackle the issues of violence and insecurity. In our towns and villages, violence such as female genital mutilation and underage marriages are causing a lot of physical and psychological health problems to young girls. These different types of violence can be the cause of destabilisation of the communities and the country at large. And that can cause economic insecurity, preventing a country from developing.

Attacks by armed groups

The humanitarian consequences of attacks in the villages, killings, kidnappings, burning of harvests in the fields and setting fire on barns and houses as well as livestock theft are many. In such a climate of insecurity, it is difficult to think about the economy and stability of one’s country.  In the region, from time to time few NGOs try to bring peace and raise the awareness of the communities about the consequences of violence. Inter- and intra-community violence and attacks by unknown armed-men against the population, villages and public infrastructure continue to undermine the protection of civilians and cause numerous losses of human lives. This is the situation in many villages and regions in Mali, and many of these displaced people are children and women. Faced with this situation, survivors of these attacks flee from their villages in large number to places seemed safer. This forced displacement makes them victims of famine. The government intervenes by following the law of the country. The increase in attacks in the villages subsequently causes forced displacements. The number of internally displaced people (IDPs) is increasing day after day due to persistent insecurity in the country. The situation is complex for carrying out mediation activities, reconciling the different communities, strengthening social cohesion and encouraging the return of basic social service personnel. The fields, granaries and houses are set on fire by groups of armed men. From time to time, there are NGOs which provide humanitarian aid like providing cereals, agricultural materials and also moral help.

The region of Nioro du Sahel is mostly dry desert. It has a short rainy season. Because of that there is not enough harvest. This problem causes economic insecurity in the region. Unknown armed men attack and rob transport buses. That limits people from moving from one place to another. There are territorial conflicts that lead to violence such as peasants against breeders; violence between ethnic groups etc.

Violence is causing loss of life and properties. Child marriage and female genital mutilation have been a big challenge in the area. Many underage girls withdraw from school and lead a life they are not yet prepared for. These conflicts and violence are causing great economic insecurity in the region and are an obstacle for the development of the country. In a real sense, it is difficult for the people to live in peace while things are not working. It is evident, that many people are not at peace but they have no choice. Some of them are losing their family members, because of the way others are mistreating them.

By: Gidey Mekonnin Girmay, M.Afr.

Southern Africa Province (SAP) stagiaires’ meeting in Lusaka

Posted on by Vitus Danaa Abobo

‘No pain no gain’, ‘no sacrifice no opportunity’ and ‘no discipline no results’

On the 26th February 2024, the Stagiaires of the Southern Africa Province (SAP) convened at FENZA (Faith and Encounter Centre Zambia) in Lusaka, Zambia for a one-week meeting. It was a gathering of sharing stage experiences in their different communities and apostolates. During the opening Mass, the main celebrant invited the Stagiaires to reflect on their role in the apostolate. He insisted that his principle of no pain no gain, no sacrifice no opportunity, no discipline no results, has guided him throughout his years as a missionary. Fr. Martin Onyango energized the Stagiaires with his touching sermon.

Eight stagiaires were from the Malawi Sector, three from the Mozambique Sector and twelve from the Zambia Sector. The sharing, guided by Fr. Martin Onyango M.Afr. and Fr. Marcellin Mubalama M.Afr., was enriching. The meeting began with welcoming remarks from Fr. Benjamin Itungabose M.Afr., the Sector Delegate of Zambia. He encouraged the Stagiaires to be creative and innovative to meet the demands of the apostolate.  Groups according to sectors were formed for sharing. Later, the entire group met to listen to a report from each group.

The Stagiaires shared the common joy of apostolic zeal. They all witnessed to have received a warm welcome from the people in their places of apostolate. “The Christians are so good; they are supportive and encouraging. Despite the language challenges, they understand and welcome us with joy”, they remarked. Many of the Stagiaires reported how they ride hundreds of kilometers to reach various outstations crossing rivers, forests, valleys and hills. This has added to their zeal towards becoming Missionaries of Africa.

However, there was a general complaint about conflicts in their host communities. Stagiaires continue to be victims of unstable communities with conflicts, which are having a bad impact on them. “We notice conflicts brought about by the fact that confreres come from different countries with their own stereotypes and prejudices”, they said. “Therefore, all should be aware of this and steps should be taken to combat such ‘viruses’ eating up our communities”, they added.

Your vocation must be rooted in Jesus Christ, the one we serve

The Provincial of SAP shared with the Stagiaires about the current financial situation of the Society of the Missionaries of Africa. He commended the efforts they make in their various communities to contribute towards the running of their communities and cutting down costs. He agreed with sadness that in almost all the Provinces of the Society, there have been some scandals involving money. The Provincial and Sector leaders are setting up ways to end these problems. The Provincial concluded with words of hope. “We are setting up different projects in order to ensure self-sustainability of our Province. We currently have assets amounting to lots of money that has been invested, but we have less cash. We do all we can to ensure transparency and accountability of what we own as a Province”. He advised the Stagiaires that their determination to pursue their vocation must not depend on the financial situation of the Society, but rather be rooted in Jesus Christ, the one they serve.

The Stagiaires had an outing and visited the new provincial house in IBEX. On the closing day there was an open forum, which included the suggestions Stagiaires themselves raised to improve the apostolic experience period. For example, they proposed that the members of the receiving communities should consider a self-introduction once the Stagiaire has been welcomed. They also requested the leaders of the Province and Sectors to write letters of appointment and clarify the communication channels with the Stagiaires while still in the spiritual year.

They ended this meeting by extending thanks to the Provincial for allowing the meeting to take place. “Despite all the financial challenges the Society is facing, you extended your solidarity an extra mile and allowed us to meet. A meeting like this kills multiple birds with one stone. It strengthens our bonds, ensures that we learn from one another and adds morale to our vocation as missionaries”, their representative said. He added, “we thank you endlessly and wish you all God’s Blessings.”

By: Justus Wednesday, Stagiaire

Working Session on African Traditional Religions:  the Way Forward

Posted on by Vitus Danaa Abobo

Cinquième journée de la session de travail sur les religions traditionnelles africaines au Centre Kungoni, Malawi

From left to right : Mathew W. Banseh (Centre for Social Concern (CfSC)), Bernhard Udelhoven (Lumimba parish) Zambia, Ignatius Anipu (Institut de Formation Islamo-Chrétienne (IFIC)) Mali, Philip Meraba (Faith and Encounter Centre, Zambia (FENZA)) Zambia, Anselme K.A. Tarpaga (Assistant General) Rome, Prosper Harelimana, Rome, Brendan O’Shea (Kungoni Centre of Culture and Art, Malawi), Malawi, Bruno Ssennyondo (Centre de Recherche pour la Sauvegarde et la promotion de la Culture Senoufo (CRSPCS)) Mali

The Missionaries of Africa concluded their working session on African Traditional Religions (ATRs) at Kungoni, Malawi this Friday 22nd March 2024. It was a week of sharing of experiences, insights, ideals and perspectives for the future. There remains a question to be asked. What next? Intense reflection on ATRs has led to five areas of focus: (1) animating confreres, (2) initial formation, (3) creating a synergy between centres and parishes, (4) research and publications, and (5) visibility and communication.

The first area of focus will target the following: sessions and workshops, build up a repertoire of issues of concern through modern technology, and establish core groups (commissions) to enrich pastoral activities in line with ATRs. The second area will encourage candidates in formation to intentionally research and investigate contemporary issues of  ATRs. It will also nurture candidates’ talents, encourage the teaching of  African Philosophy and Theology. It intends to introduce sessions on ATRs into our formation system, review the Stage Vade mecum on ATRs to help stagiaires go deeper on specific topics, etc. The third area will ensure that modern technology is well used to store and share materials on ATRs. It shall subscribe to Jstor, Ebscom and other academic websites for quality research. It shall source expertise to enhance our centres. Furthermore, it shall aim at improving collaboration between centres such as Kungoni, FENZA, IFIC, etc., and parishes. It shall enhance professionalism in our centres, enlighten younger generations in the area of ATRs, and empower personnel through capacity building programmes. The fourth and fifth areas will promote academic publications on ATRs issues, create a  platform where publications of Missionaries of Africa on ATRs can easily be accessed. It will ensure that the websites of our various centres are linked with the main website of the  Society. It shall encourage sharing of events on ATRs that take place in our different areas of mission.

The above-mentioned activities entail creativity, dedication and team work. They also call for rigorous monitoring and evaluation. Looking back to appraise our performance and activities remains a fundamental exercise to be constantly carried out. It shall be done by ourselves, and if need be,  involve experts. All is being done to accomplish, respect and  promote what our founder Cardinal Charles Lavigerie urged us to do. He strongly advised us to cherish the language, culture and tradition of people. 

By: Prosper Harelimana, M.Afr.

Passing on skills for a better understanding of African Traditional Religions

Posted on by Vitus Danaa Abobo

Fourth day of the Working Session on African Traditional Religions at Kungoni Centre, Malawi

Understanding African Traditional Religions (ATRs) entails willingness to be with people. It also calls for rigorous academic work, with acknowledged scientific methods.  Research methods and modern technology are necessary tools to explore and understand better ATRs. Which type of skills?

Our today’s discussion was on how to make use of practical skills, research methods and modern technology. We need such skills to discover, understand and make known the cultural heritage imbedded in ATRs. Practical skills focus on people’s (human) actions, i.e., their behaviour and actions that affect or are affected by great passages of life such as practices at the time of birth and death, observing religious and cultural expressions during happy or sad moments, etc. Research methods investigate patterns of African thinking and understanding of good and evil, cosmology, hermeneutics, theodicy, what it means to be a “human person” (‘Ubuntu’ concept), etc. Rigorous methods point to research gaps – what have not been discovered, answered or explored – in the realm of ATRs. Modern technology helps in creating a repertory of African cultural heritage. There are so many materials on ATRs that need to be well preserved according to modern standards. Technological is tool to preserve what we already have. It is also used to discover what we do not know yet.

Early missionaries had awe-inspiring skills. They left us a legacy. We learnt a lot from them. It is time we gradually pass on to younger generations what we received and know about ATRs. «Happiness is not perfected until it’s shared.» Let us share what we have, know and cherish about the African heritage. Those being born in our times crave for identity and authenticity. Are we ready to help them discover who they really are?

By: Prosper Harelimana, M.Afr.