31 July, Fair Trade and Climate Change III

We cross the Atlantic to Nicaragua to meet our third Fairtrade Farmer.

Teresa Riviera Palaciosa

Teresa Riviera Palaciosa, a coffee farmer in Nicaragua calls on communities around the world to join the fight to tackle the climate crisis.

“I invite all the producers of the world to organise themselves into co-operatives and to look after the environment; to stop burning the forests, clearing the land and polluting the water and to stop using banned chemical products which are harmful to coffee consumers, animals, and the environment. Chemicals also kill the organisms in the soil and lead to erosion.

“We are responsible for the erosion of our soil – sometimes by thinking that we are improving and will produce more, over time we can end up not producing anything at all.

“So if all the small producers organise themselves in co-operatives, we will really benefit and we will really value the world that God has gifted us.”

These farmers – who have done the least to cause the climate crisis – must not be left alone in facing the consequences.

And you can help – share this message from Ebrottié, Zeddy and Teresa on Facebook, Twitter or by email to spread the word that the changing climate really is an emergency for small farmers all around the world.

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30 July: Fair Trade and Climate Change II.

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.

July 28: Fair Trade and Climate Change

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.”

31 March. Before the Cross XVI: Repenting of Sanctions

 

Friar Chris writes to us from Zimbabwe, where he has been teaching. Thank you Chris, you have certainly had a fruitful time back in Africa! We are grateful for your sharing it with us and for inviting us to reflect on these issues. Agnellus’ Mirror is here for all manner of reflections!

When I was a teenager, I recall sanctions being imposed against the illegal continuation of a British colonial regime in Rhodesia. Struggles were taking place to replace that outdated structure and form a new nation, Zimbabwe, and by 1980 that had taken place. I also remember wondering how ordinary citizens can cope when many items which we consider to be essential are made unobtainable. When do sanctions become a big hammer used to crack a nut? How can anyone prevent them from becoming one more version of bullying?

This is a relevant question when the churches pass through a repeated catechetical exercise for newcomers to Christianity, which we call Lent. The danger is always the practice of frowning intensely about all the wrongdoings of the human race, but not seeing the changes of heart which need to be the true ‘penitence’ of a change of heart in ourselves. Letting go of our approval of strong arm tactics must often be an aspect of welcoming God’s peace and grace into our lives. Sanctions still exist in the southern African country of Zimbabwe, imposed not only by the United States, but also by the European Union. They seem to be a mode of coercion, not against a right-wing white-domination system, but against a mild version of socialism which happens to question the neo-conservative consumerist programmes favoured by the large market monopolies achieved by commercialist manufacturers. These are generally manufacturers who have done least to extricate the cultures of the world from environmentally-destructive practices.

I do not intend to compose an argument in favour of every governmental alliance built up technologically by the government of Zimbabwe. Geopolitics is an aspect of human circumstances which pervades news broadcasts but which mostly cannot be turned around by churches, even in their most valid calls for charity. Nevertheless, the current school student-led world-wide protests concerning the destruction of environments, which lament that we ignore paths that consider climate change, are genuine appeals for understanding grace and peace. Greater sensitivity to what makes sustainable community, not just sustainable industries, is a challenging and valid concern to introduce to our prayer lives.

In Zimbabwe at the beginning of 2019, a large increase in fuel prices was imposed, leading to rioting, six hundred arrests and a combination of woundings and deaths. With 90% unemployment, this added to an already existing awareness of shared vulnerability for great numbers of the country’s inhabitants. The effects of the sanctions only worsened the realities experienced by the most vulnerable. The cyclone which hit Zimbabwe, Malawi and Mozambique in the middle of March brought flooding, with hundreds made homeless and a possible two hundred deaths. Lack of fuel has its further impact on limits to emergency services. I think for English readers, one factor which might capture the character of the problem is this: when there are raids or beatings, a call made to the police is likely to be met with a question, ‘when can you drive to the police station and pick up the police and bring them to the scene?’ That is an effect of crudely introduced sanctions, which seem to be an illegal measure for the sake of Western domination.

There are areas which feel these effects most, and others, especially for those with some kind of job, where an unimpressive but vaguely ‘normal’ level of daily existence continues to operate. Good numbers of Catholics continue to get to their nearest churches and celebrate the Eucharist as a community gift of solidarity. The teaching and training of young men to help the celebrations to be vibrant, kind, and compassionate continues to be taken on by a seminary and by a college in Harare which is nurturing members of several religious congregations. It takes time to acquire the kinds of perceptive insight and concern which make a genuine pastoral charism deepen and become evident. I have been spending three months teaching this group of young men, at Holy Trinity College.

The parish of the Nazareth House sisters next to the college has a strong lay commitment to developing genuine community gifts and relationships. The students are also involved in running prayer services and giving talks at a number of parishes, forming a network of Christians with shared convictions and sympathies. I try to explore connections between church history and theological developments, especially Vatican II, with them. One student asked me what the reasons are for the well-known decline of European Christianity. I explained it in terms of a lack of real understanding of community bonding and its qualities of transforming awareness. I said that those single diocesan priests who do have a sense of community are moved around with no respect for the needs and wishes of a local congregation. At the same time, where religious orders have been able, with slightly larger numbers, to create a good presence as a communal empowerment focus, they may not be known by believers living twenty miles away, so helping their good charism to spread to other areas will often not take place at all easily.

I have been staying with one of these student groups, the Franciscans, who are present now in Kenya, Tanzania, Uganda, and Zambia as well as Zimbabwe. This group struggles to win new members, and has increased its ties of Franciscan commitment across the region since the late 1950s. I lived with the friars in the Zimbabwe custody residence, half an hour’s walk from the College.

The image of a carving of the crucified Christ that accompanies this article is in the small chapel of the friars’ residence. It comes from a centre for sculptures at Driefontein, some way outside Harare. We don’t know the name of the carver. I like the restrained honesty of the image. It speaks to me of the gift of Christ’s understanding of human hardship, of the human need for better interactions and interdependency. This is a thoughtful Christ, one who has clearly spent his life perceiving the pains and heartfelt longing of those to whom he brought forgiveness and hope. Although it seemed as though the hope was rejected by those who wanted to see him killed, I see in the face a possible mind, one which looked in love beyond the knee-jerk rejections and sanctions, which grew up like a wall to prevent his message. In his death he was open to the empowerment of his divine Father, the living God of all human aspirations for peace. There is no barrier to risen reality in this face, and no barrier to our risen realities in the gifts which come to us from the God, who heard his prayers, and who brings our prayers too into their realisation.

Chris Dyczek, OFM

Harare, March 2019.

Interruption: Taking Responsibility for Climate Change.

A degree less on the central heating, walking instead of driving, eating less meat; climate change is the responsibility of each one of us. Yet I’m sure I’m not alone in feeling that the little I can do is too little, and that governments must lead by example.

We sometimes think of the US as a litigious society, a bad habit that’s spreading over here, with lawyers encouraging people to sue blithely for harm done to them by those with a duty of care. Monica has drawn attention to an interesting and possibly momentous law suit brought by young people in Oregon, alleging that US Authorities have failed in their duty of care to those growing up since the facts about pollution and how to combat it were known and not acted upon.

She found the story here but a  more sober account is here at the Environmental Law Reporter . (I checked, fearing a hoax story, sorry Monica!)

WT

“NO RAIN!”

Missionaries of Africa - SAP Province

Southern Africa countries are experiencing a worried time as the rain pattern has been disrupted. Except few showers more than three weeks ago, since then, NO RAIN! Venerato Babaine is sharing his thoughts about it. Feel free to add your own thinking.

“NO RAIN!” Our mother earth is exhausted, tired and depleted. The human beings and their fellow neighbours; animals and insects have eaten all grass and cut most trees, AND POISONED WATERS. Our mother earth is suffocated by carbon, garbage, drained wetlands and pit lands. She normally would co-operate with aunt sky and uncle wind to make rain and send it to us.

Mothers are never angry to the extent of punishing children; she is just exhausted. We need to care for her so that she can care for us. The Bemba say; “Mayo mpaapa: naine nkakupaapa”, meaning; “mother care for me dearly, I will care…

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Interruption – God’s life-giving presence in this world.

 

Here is a homily from Fr John McCluskey MHM that reflects on Advent, Climate Change and our not-so-Great Expectations being surpassed by God. Look in Occasional Homilies Now!