Tag Archives: Africa

29 October, Month of Mission: In Peril on the sea.

This is taken from a news release by Stella Maris, the International Catholic Apostolate to seafarers. It tells not only of the regular day-to-day work of port chaplains, but also of the grave dangers faced by sailors in the course of their duties. I was struck by the picture of crew members not being allowed to land because of visa restrictions. As if they were less than human; yet they endure long months away from their loved ones in order to keep bread on the family table and to educate their children.

Deacon John Archer, Stella Maris port chaplain in Mobile, USA, has spoken of meeting the crew of the cargo ship that was attacked near the port of Douala with eight crew kidnapped.

West African pirates attacked the general cargo ship MarMalaita in the dead of night at anchor near the port of Douala, Cameroon. “It’s shocking to hear that the crew of the MarMalaita are still being held captive after the ship had been attacked.’ said Deacon Archer. ‘The vessel was in Mobile for a few months running between Mexico and Mobile and I got to know the Chief Cook during their short visits to Mobile and I knew they were heading to the coast of Africa. I’d been on board the ship a number of times. On my last visit I did what I usually do, such as asking the crew if they wanted to visit the town, go shopping, or offer to shop for those unable to go ashore due to visa restrictions.’

The International Maritime Bureau recently noted that of the 75 seafarers around the world who were kidnapped and taken hostage for ransom in the first six months of 2019, 62 were kidnapped in the Gulf of Guinea.
Paul Rosenblum, Stella Maris North America regional coordinator said ‘this kidnapping highlights the high price that can be paid by seafarers when things go wrong. This tragedy is a reminder of the dangers seafarers face each day to bring us the various goods and food we rely on’

The abducted crew are from Russia, the Philippines and Ukraine.

John Green, Stella Maris director of development said ‘Today our thoughts and prayers are very much with those who are still being held captive and their families’.

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October 7: Extraordinary Month of Mission: True Religion.

Laying foundations for an orphanage building in Rwanda.

This post is adapted from the Missionaries of Africa site in the USA, but it is not about them; no it tells of brave Rwandan women seeing a need and working to fill it. Fr Denis P. Pringle introduces them.

“Religion that God our Father accepts as pure is this: to care for widows and orphans in their distress . . . .”

James 1: 27


These days, a lot of people seem to be discussing what it means to be “religious” — to have a belief in God that is demonstrated through words and actions. Even those of us who consider ourselves “spiritual, but not religious” search for ways to express our relationship with that which is sacred. Two thousand years ago, things weren’t much different among the first Christians. One of the first followers of Jesus, St. James, wrote a letter in which he offers guidance on what “true religion” is. He felt that few things are more important than caring for those who are less fortunate than ourselves — particularly widows and orphans. That is still the case today.

In societies where there are no government support services for the poor — widows and orphans are among those most urgently in need. Many live without basic necessities such as food, water, medical care and adequate housing.

Recently, one of our missionaries, Fr. Simplice Traore, wrote to ask if there is some way we can help the widows and orphans in Kigali, Rwanda, where he lives and works.

“During the Rwandan genocide in 1994,” Fr. Simplice writes, “a young woman began reaching out to women whose husbands had been killed and little children whose parents had been murdered during that tragic time. This young woman became like a mother to the orphans that she gathered. As time went by, the number of orphans increased tremendously — especially since she was taking good care of them. Unfortunately, though, she did not have the resources needed to continue her work. She was all alone. That was 25 years ago.”

 

 

 

 

 

 

“Since then, more than 100 other women have joined her and they are now officially a congregation of religious Sisters dedicated to serving poor widows and orphans. What a gift these Sisters are!”

“As I write this letter to you, the Sisters are working hard to construct a building where orphan children can live. The need for housing for orphans is critical in this community.

Unfortunately, the Sisters — themselves having little income — do not have the funds to pay any construction costs. They have been able to acquire a piece of land where a building will be constructed and local people are even willing to help with the labour — but still no one has money to pay for the building.

To learn more about the Missionaries of Africa, here are a couple of addresses:

In the UK: https://www.missionariesofafrica.org.uk/

In the US: http://www.missionariesofafrica.org/support-africa/how-to-help/

We are hoping that you can help us. Whatever you can give will give all of us hope for a better future for these children.

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30 July: Fair Trade and Climate Change II.

COFFEE - a young coffee plant in Maray - Peru - banner

The second Fairtrade farmer introduced by the Fairtrade Foundation. 

Zeddy Rotich, a coffee farmer in Kenya

Zeddy explains how Fairtrade has helped her take action on the climate crisis locally.

“Climate change is affecting us because the weather patterns have changed. We fear low coffee production in future because of it. But through Fairtrade we have received training on climate change and we are taking action. However, we still need more, because we need to train other people who are not aware about climate change.

“We also need more tree nursery beds, so that we can plant more trees as a way of tackling climate change.”

There is a need for more tree cover in our own country too, extending rural forests but also in towns where we need their green lungs.

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July 28: Fair Trade and Climate Change

COFFEE - a young coffee plant in Maray - Peru - banner

Ebrottié, a cocoa farmer in Côte d’Ivoire

link to video

 

The Fairtrade Foundation invited readers of their website to share the next three stories from their farming partners; given in their own words.

“Climate change is a global issue. We, the farmers, have to deal with its consequences every day. For instance, this year we lacked food because of the heat. The production decreased this year too, so this affects the economy. People harvested less and received less money. So we all suffer from the negative consequences of the climate: it impacts the environment and our economy.

“There will be a food shortage because of the heat whereas, before, there were a lot of forests, the rains were regular and the seasons were well divided. It was easier. There were four seasons, now we don’t know anymore when we should plant and when we should stop.

“Climate change has an impact on crops which results in less money and food available. There is also a lack of workforce, because the cocoa farming is not profitable anymore. Young people who used to work with us do not come anymore. The farmer is left with his family, struggling to keep the production because of the negative effects of climate. These are the difficulties we currently face.”

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May 6: Ramadan begins.

Ramadan 1440 H (2019)

A post from the Missionaries of Africa

6 May 2019

Who among you sees the new moon appear will fast the whole month.
(Koran, 2 -The Cow-185)

The obligation of fasting is one of the major expressions of Muslim belief. Whoever fasts detaches from food, need for which seems to go without saying. He thus brings into his lived experience the conviction that it is not his to own, but something given to him. He emphasises that there is another dimension to human life than basic needs. Fasting reveals the fundamental relativity of man in relation to God and the ensuing obligation to give thanks.

For the whole of the month of Ramadan, the Muslim neither eats nor drinks from sunrise to sunset. The pace of work is slowed and the daily timetable is completely disrupted. The whole family gathers at sunset to break their fast and they go out for part of the night.

Clearly it is very difficult to sustain such a pace in Europe. As society at large does not provide for this practice, the Muslim will look for support in family and neighbourhood reunions for ‘the celebration of the nights of Ramadan.’

The greatest charity is the one accomplished in Ramadan. (Anthology of Tirmidy)

During this month, the Muslim pays a tenth of what he owns in solidarity, ((Zakat). This ‘legal almsgiving’ is one of the pillars of Islam.

How is the date of the first day of Ramadan determined?
Ramadan is indicated by one of the following events:

1 – When the number of days in the month of Shaban, preceding Ramadan, reaches 30 days. The 31st is incontestably the first of Ramadan.
2 – When the new moon is visible on the eve of the 30th Shaban, it is the beginning of Ramadan and the fast must begin.

There is therefore a degree of uncertainty concerning the exact date, depending on the region. It underscores the relative nature of human certainties.

Let us try to understand others who differ in the expression of their beliefs and in kindness let us make this fundamental expression of their way of life easy for them. Uniting our thanksgiving with the prayer of other believers would be a sign that we are all children of the same God.

To see also:

1st October 2008 End of Ramadan Fête de l’Aïd El Fitr
Ashura

The Hegira
Aïd el Kabîr 2007
* The Moon, the Calendar of Muslim Feasts.
* ISLAM and its MOVEMENTS
*
Holy Day of the Sacrifice: Aïd al Adha or Aïd el Kébir

 

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5 May: Peter’s rebirth.

misericord.boat.st.davids

Bishop Gabriel Piroird, Bishop Emeritus of Oran and Hippo in Algeria, died on April 3, his family at his side, and following a long visit from his friend and fellow Bishop in Algeria, Henri Teissier. Here we publish an extract from an article  (written in  French) on the Church in Algeria, at the time of the deaths of the martyrs of the 1990s. A new view of Saint Peter at the time of the Passion.

Luke mentions the eleven’s initial incredulity, but he also underlines Peter’s perplexity: But Peter rising up, ran to the sepulchre, and stooping down, he saw the linen cloths laid by themselves; and went away wondering in himself at that which was come to pass. Luke 24:12.

In order to understand Peter’s journey, we must go back a little way. His triple denialPiroird (548x684) during the passion forced him to measure the strength of the link which united him to Jesus. To deny Jesus was to deny himself. The regard which Jesus cast over him at that moment brought about his rebirth to himself: the journey through the night was already accomplished for Peter. He was ready to receive the light of Easter.

+ Gabriel Piroird.

The Apostles went back to Galilee. St David’s Cathedral. MMB.

 

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27 March: Before the Cross XIII: Peace or Power?


osagie.osifo.x.rupertCrucified Jesus between two standing figures by Osagie Osifo

A wooden panel displayed in the Catholic Chapel of the University of Ibadan, carved by Osagie Osifo in 1961. (Willett, F. 2002 African Art London, Thames & Hudson Ltd.)

Here, Jesus is flanked by Mary, his mother, and John the “beloved disciple”, in a moment that could not be more serene. Mary and John both have their eyes closed, and their hands positioned as if in prayer. The object of their devotion is obviously the crucified Jesus, who, raised above and between them, forms the focus of the carving. Adding to the peace and calm of the image are the leaves: trefoil forms (possibly alluding to the trinity of the Christian God), while the simple interlace designs at top and bottom call to mind those of Celtic art. I think the whole composition has something of a Celtic “feel” to it.

Except, of course, that this is clearly an African work, and specifically one informed by the art and history of the kingdom of Benin, now a part of Nigeria. Osagie Osifo, himself from Benin, has fashioned this image deliberately to echo the famous bronzes, “rescued” by a British punitive expedition in 1897 mounted against the Oba (King of Benin) and his chiefs.

The Oba ruled over a highly organised society which, though famed now for its art and advanced understanding of casting bronze, was also extremely warlike. It was a culture where much of the religion and ritual was focused upon the King himself and on his ancestors. Some of these customs have been restored and are practised today in modern Benin. Osifo’s carving of Jesus challenges this in the most radical way.

oba.benin..png

https://www.metmuseum.org/toah/works-of-art/1990.332/

The Oba stands between two of his officials in this bronze plaque. He holds a huge sword in one hand, and a staff of office on the other. The three figures are helmeted, the Oba appearing the most fearsome of all with his distinctive collar and his domineering stance. His helmet is spiked. Nothing in this image would signify peace or tranquillity; it has only to do with naked power and aggression. By substituting the Oba for Jesus, and the two warriors for Mary and John, Osifo has consciously declared his position: Christ is Lord. He alone is worthy of worship.

Stylistically, Jesus and the Oba might share some characteristics: short legs and long arms, and both sport a similar wrapped garment with its hem rising to the waist at the front. (And there are leaf shapes on the Oba’s bronze background, too). But there the similarity ends. Much as with the confrontation between Jesus and Pilate, here two entirely opposite world-views collide. The one exercises power by bullying and coercion, military might and political clout. The other, relying on the power and authority of a loving Father, chooses to suffer, and dies on a cross.

Osifo’s carving is beautiful in its own right, but for me it becomes all the more so as I consider how it, and how the gospel, subverts the traditional order of things. Paul writes to the church at Colossae:

And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross.” Col.2:15.

The work is a beautifully contextualised statement on how Jesus challenges that which diminishes our humanity, oppresses us, or distracts us from our true vocation. It is in recognising the truth of Israel’s God and of the one he sent, that we can then see a hope for the world. Without him, insecurity and violence are sure to reign. The carving redeems something of Benin’s art, but in doing so must drastically alter it. Rightly, Jesus is at the centre, and the true power lies – as it should in our lives – in the crucifixion itself.

Rupert Greville

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14 March. Before the Cross I: ‘Living and Dying’ by Blessed Pierre Claverie.

beatification

This Lent we invite you to stand at the foot of the Cross of Jesus. During the last fortnight we will follow the Way of the Cross with Saint Peter, one station per day, ending on Easter Sunday. But before that we have pieces from regular and guest writers in a series called ‘Before the Cross’. Our contributors will put before us images that tell of the death of Jesus and their reflections on their chosen image, and how it helps explain what Cross of Christ means. Not that we can ever explain it.

We begin in Africa. This picture came from the Church in Algeria and shows one of the bishops and a priest present at the beatification of the 19 recent Martyrs of Algeria, with a banner showing the Martyrs’ faces. To the left, a processional cross which the clergy followed on the way to the ceremony. The figure of Christ is almost invisible at this magnitude, as the Church is almost invisible in Algerian society much of the time, but  its members are still bearing witness.

We should remember that many Imams who opposed the Islamist terrorists, as well as  thousands of ordinary Muslims, were killed in those years, including Bishop Claverie’s chauffeur and friend Mohamed. Their names are recorded together on the great doors of the Abbey of Saint Maurice in Switzerland.

The text below comes from the Missionaries of Africa’s Voix d’Afrique N°102.

door st Maurice

At the beginning of Lent in 1996, Bishop Pierre Claverie wrote an editorial for his diocesan newsletter entitled ‘Living and Dying.’

Along with tens of thousands of Algerians, we are facing a menace which sometimes, despite all our precautions, becomes very real. Many people ask themselves – and ask us too – why we insist on remaining so exposed. This is the radical question of our death and of the meaning of our life. God gave us life and we have no right to play Russian roulette with it, risking it for no purpose. Rather we have a duty to preserve it and to foster the conditions needed for it to be balanced, and healthy and fruitful.

We are preparing ourselves to join Christ on the way to his Passion and Cross. Could we not reproach Jesus for having deliberately challenged those who had the power to condemn him? Why did he not flee as he had done before when they wanted to kill him?

The Paschal Mystery obliges us to face the reality of Christ’s death and of our own, and to take stock of why we face it. Jesus did not seek out his death. But neither did he want to run away from it, since he judged that fidelity to his Father’s commands and to the coming of his Kingdom was more important than his fear of death. He chose to follow the logic of his life and mission to the end rather than betray what he was, what he had said, and what he had done, by denying or abandoning them in order to escape the final confrontation.

In every life there come moments when our choices reveal what is in us and what we are made of. There are usually the dark times. It is possible to live for a long time while avoiding this unveiling of the truth. However far we run, or how long we hide, we will have to face this moment of truth. Jesus teaches us to look this moment in the eye and not evade it. Whether it be gentle or violent, we must learn to live our death as the weight we carry through life.

+ Pierre Claverie

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8 February. The Christian Church Against Slavery: Livingstone and Lavigerie

  David Livingstone -1.jpg

For the Feast of Saint Josephine Bakhita, the saint saved from slavery, here is a reflection on slavery by a African bishop.

Livingstone proposed that in order to uproot slavery and slave trade from Africa there was need for “3Cs”: ChristianisationCivilisation (education and good governance) and Commerce (legal and ethical). This vision was taken up by Lavigerie who … in some of his Instructions to the Missionaries sent to Equatorial Africa,  made reference to the writings of Livingstone on slave trade.

In his Anti-Slavery conferences in Paris, London and Brussels, Lavigerie quoted Livingstone on the atrocities and gravity of slave trade in Black Africa. And, while in London, before his conference at Prince’s Hall on 31st July 1888, Lavigerie made a pilgrimage to the tomb of Livingstone in the Abbey of Westminster.


At the head of those who declared this new war was the intrepid, the noble Livingstone. As an old African myself, I wanted to visit the tomb of the great explorer, under the vaults of Westminster. You have buried him in the midst of your greatest men. You were right, for Livingstone, by his courage, by his high intelligence, by the abnegation of his life, is the glory of this century and of your country. But if you are the heirs of his glory, you must be the executors of his last wishes. So, it is with an emotion that brought tears to my eyes that I read the final words he wrote and that England has had officially engraved on his tomb, by order of the Government: “I cannot do anything more,” he wrote in the neglected environment where he was going to die, “than to wish that the most abundant heavenly blessings descend on those, whoever they may be, English, American or Turks, who contribute to making the frightful plague of slavery disappear from the world.

In both Lavigerie and Livingstone, we have two men who loved Africa and the Africans and who, each in his own way, tried his best to fight against the African Slave Trade. Lavigerie’s constant reference to Livingstone inspires us to ecumenical collaboration in the struggle against modern day slavery especially in Africa. The “3Cs” of Livingstone embraced by Lavigerie are still very valid instrument to fight against today’s slaveries.

Taken from a speech by Bishop Richard Baawobr of Wa, Ghana, when Superior General of the Missionaries of Africa in 2013. Follow this link. 

Images in the public domain via Wikipedia.

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February 3. From the Franciscans of Zimbabwe IV: The gift of Water, 1.

somers.town. holy spirit

 This celebration of water, slightly abridged, is by Sister Theodora Mercy Kaviza OFS. It is far too easy, for those of us with clean, safe, running water to take it for granted. Sister Theodora Mercy reminds us that it is both gift and necessity. The second half follows tomorrow.

In our bodies, from the rebuilding of our muscles to blood circulation to boosting digestion, one main component is needed, and this is water. We use water to bathe, and for cleansing and purification, because it keeps sickness and bad moods at bay, and rejuvenates the body.

However when we look around and see how we have abused the water sources of the world it is easy to realize that we have totally forgotten how important water is to our very existence. From prehistoric times humans thought that the benefits of water were divine gifts or even that the water itself was a divinity: lakes, rivers, springs and glaciers became places of veneration.

Birds, reptiles and amphibians are born from eggs which are mainly full of water. Mammals too, before they are born, swim in their mother’s womb in a liquid composed principally of water. In the Canticle of the Sun, St. Francis of Assisi praises God for water: “Praised be Thou, O Lord, for sister water, who is very useful, humble, precious, and chaste”.

In Africa, a hot and mainly arid continent, the great rivers Nile, Congo, Niger, Zambezi and the Lakes Chad, Victoria and Rudolf, have always been life-giving. The ancient Egyptians believed their country was “a gift of the Nile” and they venerated the river as a deity.

In the creation story of the Jewish Torah and Christian Bible, God’s spirit first moved “over the face of the waters” and God said “Let the waters bring forth swarms of living creatures” (Genesis 1:2, 20). In Islam, water is the origin of all life on Earth and the Qur’an says water is the substance from which God created the human being (25:54).

The Indians take the Ganges River to be both a symbol of life and a place where one can wash away spiritual impurities, thereby drawing closer to the sacred source of life. In a similar way, ancient Jewish tradition calls people on special occasions to cleanse their bodies spiritually by immersion in a ‘mikveh’ bath. For Muslims, ablution with water, is an obligatory preparation for daily prayer.

Image from St Aloysius’ Somers Town, London. MMB

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