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Transforming conflict into peace

Conflicts are an integral part of life in society. Social life is marked by different types of conflicts. They can be verbal but also non-verbal. They could also be armed as well as aggressive attitudes and behaviours which are signs of the difficulties of living together in harmony. I have not only experienced conflicts but also been involved and implicated in several situations of conflicts. I have lived and worked in conflict zones, rebellious contexts as well as in war zones. Some of these situations were well beyond our control. However, what counts is not the existence of conflicts but how we handle them.

There are no small conflicts

Though the root causes of conflicts are many and complex, the parties involved in a conflict often carry a lot of prejudices that influence their perception of the reality. Prejudices and stereotypes aggravate conflicts; they are easy ways to classify, categorise and identify people but blur the situation; they are subjective and not objective perceptions. A conflict involving just two people can escalate to implicate a whole family, clan, tribe, village …etc. This reminds me of the African proverb that says: there are no small conflicts. Therefore, under normal circumstances, conflicts should not be avoided but rather faced with tact, love and truth. The parties should be challenged to reflect on their prejudices and stereotypes in order to overcome them.

Peaceful handling of conflicts

As Hamlet Prince of Denmark, we too may wonder whether it is better to endure conflicts or to take up arms against them and thus end them. However, conflicts are never resolved by arms or avoidance. But there is a third and a better way. In fact, experience has shown that peaceful conflict transformations bear lasting fruits.

A lot is being done behind the scenes, not only to promote peaceful conflict resolution but specially to prevent conflicts. I have witnessed conflict transformation through the traditional joking relations or palaver procedures whereby the different parties are made to talk out their divergences and litigations. It entailed bringing together those in conflict to express their grievances and concerns. The beginning of such an encounter could be acrimonious, with a lot of anger, tensions and emotions, but which were gradually transformed into empathic listening and dispassionate dialogue, eventually leading to tolerance and acceptance. The end results were palpable since harmony returned and those involved shared a drink, kola nut, … etc. For this to take place the role of a mediator or group of mediators is of paramount importance. A successful mediation requires good reputation, impartiality and foresightedness, conditions which create trust and confidence. According to the situation, the mediator may proceed by encountering the different parties in conflict separately before bringing them together. In such negotiations there are no winners and losers! Everyone wins in one way or the other.

The disciples of Christ, the Prince of Peace, are peacemakers

As missionary disciples of Christ, the Prince of Peace, we have a special contribution to make in matters of peacebuilding. Jesus expects his disciples to be peacemakers; he addresses them with greetings of peace: ‘peace be with you.’ Shalom is a hallmark of Christian mission. A first action is to refrain from propagating hate messages, rumour mongering, gossiping or any act that will intensify or create conflict.

 Faced with conflict, the disciple, as prophetic witness of Christ, has the responsibility to find a permanent peaceful solution to it. His action should be guided by the spirit of the gospel. There is a need for concrete action which implies getting in touch with the different parties and proposing a service of mediation.

In this area of mediation Sant’Egidio has good practices to share! The role of the mediator requires discretion and renunciation to the paternity or ownership of the end results; as salt of the earth and light of the world, the disciple becomes an ambassador of reconciliation. For instance, the role played by the apostles in the election of the first seven deacons: they gave the criteria for their selection and at the end confirmed the choice of the community with a prayer for the newly elected ministers.  Another example is the first ecumenical council, the council of Jerusalem. This was a synodal approach: they listened to everybody who had something to say on the situation, then they drew the conclusions that had become obvious. They then created an instance to implement and to follow up the situation to a peaceful end. In this process the guiding principle is the common good embedded in the will of God. For the focus of a Christian conflict management is based on the will of God.

Awareness raising and education for peace

From my experience a lot was achieved through raising awareness. At an early age, young people should be trained to live together with people from different backgrounds (race, culture and religion). Their civic education and socialisation should empower them to be able to live peacefully with others and to see differences as an enrichment rather than as a threat. A fertile ground for conflict prevention is the whole area of youth apostolate. The youth learn to appreciate their cultural diversity by interacting with each other.

However, efforts could be made at all levels to raise awareness of diversity in cultures, lifestyles and behaviours; this will enrich coexistence. Occasions should be created to celebrate diversity in society as a means of learning from each other’s culture and tradition. Such experiences will surely lead to mutual understanding and appreciation: ingredients for harmonious coexistence.

The Church has a great role to play in peaceful transformation of conflicts. The activities of the Church should focus on peaceful coexistence. Catholic education, in particular should promote among their pupils the values that promote peace and reconciliation. The social teachings of the Church can be an important tool in preventing conflict and promoting peace. Church leaders should avail themselves for mediation when conflicts crop up. But above all, the Church can better play this role when it is itself a laboratory of peaceful coexistence.

By: Ignatius Anipu, M.Afr.

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The use of New Information and Communication Technologies (NICT)

The term NICT refers to “all technologies used in processing and transmitting digital information”. These new technologies impact all aspects of human life and action. They impose themselves on us like a trusted ally that has come to make our lives easier.  They come with promises, amplifying our desires and thirst for knowledge and discovery to remain informed and connected with other people. A pretext to provide everything, do everything, make everything easier, and improve everything, which, in certain cases, can even lead to dependency. Are you searching for someone or something? Do you want to communicate? Today, the answer is simple: go online! Everyone goes there with different intentions, hoping to find something better. It’s a place where everyone invites themselves: the good guys and the bad guys. The internet has become a global village where people network. Each person has their own space and uses it according to their personal or professional needs.

No business today can survive without the use of NICTs. We, too, are part of this global society network being created. However, we must not forget that we are “in the world, but not of the world.” Therefore, it is necessary for us to examine how we use these NICTs as per our missionary identity.

It is clear that the Internet has transformed our way of life. Even our missionary life has not been spared. But there is a risk of letting the internet impose its way of doing and of living. It is worth looking at how it insidiously modifies, for good or ill, our way of doing and living mission today, at the risk of finding ourselves doing mission according to the NICTs and not according to Christ, the Church and our congregation.

There’s no denying that NICTs make things easier: training, work, sales, purchasing, communication, etc. But this race to make things easier can benefit some and harm others. That’s why it’s important to pay attention to the following realities:

    • Today, many people live in a virtual world: close to those who are far away and far from those who are close.
    • NICTs are sometimes used by malicious people to exploit and abuse the trust of the vulnerable. There are many illegal activities on the famous “dark web” or “deep web”: blackmail, abuse, threats, hacking, swindles, fake news, manipulation… all of which can affect us, given that we are also actively present on these NICTs.

Concerning our missionary life:

Personal missionary life:

There is the risk of being stretched and burnt out in pursuing the enormous advantages NICTs offer in every respect: many good things to discover, learn about or possess; many correspondents to whom we must devote time.

NICTs trap us so tightly that the quality of our work declines due to a lack of time and concentration.

A simple self-appraisal is all it takes to realise this: how do I spend my time in the 24 hours that make up a day? *How much time do I have to rest? *How much time do I spend at work but not working? *How much time do I spend surfing the internet or social networks, reading or sending messages, listening to audio, watching videos or looking at photos? *How much time do I reserve for prayer? *How much time do I spend relaxing other than on NICTs?

Community life:

Community life is one of the most important foundations for the success of our missionary life. Our motto is “always three, rarely two and never alone”. But what’s special about NICTs is that it’s a space where you can withdraw into total intimacy. Rarely do we live “always in threes, rarely in twos and never alone”! Rather, it’s the other way round: always alone, rarely in twos and never in threes. In other words, if each community member spends more time with a virtual community, the life of the real community, with its values of support, sharing, reconciliation and human and spiritual maturation, crumbles. At that point, social networks become venues for escape and solitude.

Personal and community evaluation:

    • How much time do I spend chatting, killing time, relaxing with my confreres?
    • Do I respect times for community meetings: meals, prayer, exchanges, sharing, etc., without using my gadgets?
    • Where am I happiest, in a real community or online?
    • Does the community still offer occasions for members to come together and share with each other?

Missionary Identity

To what extent do the NICTs help me live my missionary identity better?

My identity is that of a man called to “be all things to all people to save them all.” Social networks, in all their wide-ranging possibilities, open up opportunities to evangelise in this vast area of the population with an “internet culture.” For us, evangelising “means bringing the Good News to all the strata of humanity and, through its influence, transforming humanity from within and making it new” (Ev. Nutiandi, 18).

Therefore, every action I take in this world must reflect and reveal my identity—or rather, it must be what the world expects of me. I need to discern every action I take in this world seriously.

It is therefore important to consider the message I convey by publishing a message, text, audio, video, personal or someone else’s image on the Internet or social networks or any other trace of my presence and activity that I leave there in relation to my missionary identity.

Our duty is to make social networks a place where people from anywhere can be evangelised. It’s an ideal place where “Nicodemuses” can run out at night to find Jesus. Those suffering from life’s wounds hope to meet a listening ear.

However, not all our sheep are online or “connected.” Real contacts are made with real people. The shepherd walks with his sheep, smells them, and feels their warmth. They have priority and deserve a great deal of our attention.

Personal evaluation:

  • Do I use social networks for evangelisation?
  • What do I express through all that I publish on social networks: images, photos, videos, texts, etc.?

By: Patient Bahati, M.Afr.

3rd December in the life of Charles Cardinal Lavigerie

Missionaries of Africa
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