FR. AGNEL’S CALL
Contents
A mission and youth magazine
Vol. 54 |
August, 2019
| No. 8 Editorial
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First Peoples
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First Peoples: Promoting and protecting their heritage and rights
8 10 11 12 14
Cover Feature
- Fr. Dr. Joseph Marianus Kujur, SJ
Care Of Our Common Home
- Fr. Anselmo De Souza, sfx Spirituality
Saint of the month St. Lawrence the Deacon
First Indigenous Pilar Priest from Nagaland
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OH! Goa History and heritage of the indigenous people of Goa.
Lectio Divina
- Fr. Santosh Mendonca, sfx
Growing through suffering and pain
- Ibonio D’Souza
YOUTH Great Lessons from the Cricket World Cup 2019 Mission Musings Gamcha Father - A model of Inculturation
- Scholastic Eric Mascarenhas, sfx
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First Indigenous Pilar Priest from Jharkhand
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First Indigenous Pilar Priest from Nagar Haveli
- Fr. Longinus Tirkey, sfx
- Fr. Ramesh Mahala, sfx
Editor: Fr. Dr. Elvis Fernandes, sfx Editorial Team: Fr. Dr. Ivon Almeida, sfx; Fr. Mark Furtado, sfx; Dr. Nelly De Sa; Dr. Rafael Fernandes Printer and Publisher: Fr. Noel Menezes, sfx Cover Picture: E. Sanguemkar Illustrations: Dr. Smitha Bhandare Kamat Art & Design: Clifford Fernandes Proof Reader: Grisel Zuzarte, Nirmala Fernandes
Fr. Agnel’s Call, August, 2019
- Fr. Stephen Pou, sfx
- Prajal Sakhardande
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Political Promiscuity
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Inside India The First Peoples synonymous with Struggle for Existence...
- Fr. Dr. Elvis Fernandes, sfx
- Fr. Prabodh Bilung, sfx
- Scholastic Velroy D’Mello, sfx
- Scholastic Nelson Rebeiro, sfx
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28 30
Global Gaze Spiritual Practices from an Indigenous- Catholic Perspective
- Kelsey Solway
Globalization and Indian Identity
- Fr. Peter Fernandes, sfx Padre Agnel
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Agnelo Crossword - 3 - Carissa de Sa
PILAR Toons
- Smitha Bhandare Kamat
SubScription Contact
The Editor, Fr. Agnel’s Call, Pilar - Goa - 403 203. Email: editorfragnelscall@gmail.com | (0832) 2219091
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y first experience with the First Peoples or indigenous peoples outside Goa was with the Tangsa, a major Ethnic group in Arunachal Pradesh. It was in 2006, as a young missionary priest I accompanied a group of college going seminarians and stayed with the people of Manmao, a village located in the Changlang District of Arunachal Pradesh. Manmao has a number of far flung settlements. I had the first experience of long distance walking to reach out to these people. On several occasions I walked for two hours at a stretch to move from one hamlet to another. The longest walk was for six hours. The simplicity, the warmth and hospitality of the people gave me joy. This year I went once again to the same place, almost fifteen years since my first visit.
I had the unique opportunity to go to Ranghil village, 33 Kms away from Manmao, a small community along the Indo-Myanmar border. At the end of a motorable road in Hetman Village, I walked towards Ranghil for over two hours through the evergreen thick forest cover, over hills and valleys and the large number of rivers and rivulets cascading from the hills with soothing sounds. I was led by two young
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lads. Upon reaching there I was thrilled to set my foot in this serene and picturesque village. The Tangsa of Ranghil who are basically agriculturalist welcomed me with joy and affection. Agriculture is the main source of livelihood and shifting cultivation is one of the major agricultural practice among them. These poor tribals are engaged in cultivation of large Cardamoms, a horticultural crop suitable in Ranghil and other high lands of the Changlang District. I met a number of Cardamom farmers who told me that three years ago a kilo fetched them over 1,500 rupees. This year the prices have dipped to below 1,000 rupees a kilo. The farmers expressed that they are cheated by the middle man which leaves them helpless and exploited. The NGO’s and the Church have to take lead in protecting their rights and curbing oppression of these First Peoples who are peace loving, laborious and enduring.
This edition of “Fr. Agnel’s Call” is dedicated to the First Peoples. The Society of Pilar largely works among the Indigenous Peoples of India. Fr. Longinus Tirkey (Jharkhand), Fr. Ramesh Mahala (Nagar Haveli) and Fr. Stephen Pou (Nagaland) are the first Indigenous priests for the Society of Pilar. Each of them has written about their experiences of being a Pilar Priest. The cover feature by Fr. Dr. Joseph Kujur, Provincial Superior of the Ranchi Jesuit Society, talks about the ‘New Development paradigm’ to promote and protect the rights and heritage of the First Peoples, whereas, Fr. Anselmo De Souza, a Pilar Missionary who worked over a decade among the indigenous peoples of Nagar Haveli, notes how the indigenous people show us the way in taking care of the earth, our common home. We all need to protect and promote the rights and heritage of the Indigenous people. In the words of Pope Francis we need to enable them to protect and never forget their roots and their cultures. u “Ad Majorem Dei Gloriam” Elvis, sfx Fr. Agnel’s Call, August, 2019
Fr. Dr. Joseph Marianus Kujur, SJ “Land is life to us, Take our land and you have taken away our lives.” -- A Tribal from India
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irst Peoples, also called Indigenous Peoples and Indigenous Populations, continue to be among the poorest and most excluded and marginalized – politically, economically, educationally, and socially. There are exacerbated threats to the lands and resources of indigenous peoples under the pressure of globalization. There is increasing evidence of identity related conflicts often rooted in socio-economic discontent. Of the 300 million indigenous peoples across more than 70 countries, approximately 70% live in Asia. India accounts for about 10% indigenous peoples of the country. They are not always numerical minorities. They speak 5,000 languages – half of which are likely to disappear in a very short time. They maintain a distinct culture. They hold a distinct cosmo vision.
Focus on Indigenous Peoples can be traced back to the 1950s/ 1960s. The process of decolonisation led to renewed emphasis on peoples’ right to self-determination creating a larger political space in which new groups could begin to assert claims, marginalization of indigenous groups in the ‘new’ political mainstream. Anti-racism and women’s movement in the West, through their defense of diversity paved the way for an incipient indigenous movement. In 1977, the First NGO Conference took place on the Discrimination against indigenous populations. In 1978 a Special Rapporteur on discrimination against Indigenous Peoples Fr. Agnel’s Call, August, 2019
came out with report. In 1982, there was engagement of the UN system through setting up of the ‘Working Group on Indigenous Populations’ (WGIP). The year 1993 was declared as the first International Year of Indigenous Peoples. Again, in 1993 the UN World Conference on Human Rights in Vienna recommended the declaration of a Decade of Indigenous Peoples 1995-2004. The goal of the first International Decade of the World’s Indigenous Peoples was “To Strengthen international cooperation, for the solution of the problems faced by Indigenous Peoples in the areas of human rights, culture, environment, development, education and health”. The theme of the Decade was ‘Indigenous People: Partnership in Action’.
In the ‘United Nations Declaration on the Rights of Indigenous Peoples’ is enshrined rights of the First Peoples as per the Resolution adopted by the General Assembly on 13 September 2007. These rights are wide ranging from individual to collective rights, from socio-cultural to
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educational, economic, religious and political rights.
Since the goals of the First Indigenous Peoples Decade could not be realized fully, the UN declared the decade of 2005-2015 as the ‘Second International Decade of the World’s Indigenous Peoples’ with its main theme ‘Partnership for action and dignity’. The context of India
In the Constitution of India there are provisions to safeguard and promote the interests of the Scheduled Tribes, who are considered to be the Indian Indigenous Populations although the Government of India does not recognize the existence of ‘Indigenous Peoples’ in India.
Article 46 of the Directive Principles of State Policy promotes educational and economic interests of Scheduled Castes, Scheduled Tribes and other weaker sections. The Constitution also has Social Safeguards (Article 17), Right against exploitation {Articles 23-25(2) (b)}, Educational and Cultural Safeguards {(Article 15(4)}. While Article 330 provides for proportionate reservation of seats for Scheduled Castes/ Scheduled Tribes in the Lok Sabha, Article 332 provides for proportionate reservation of seats for Scheduled Castes/Scheduled Tribes in the State Vidhan Sabhas (Legislative Assemblies). There is a provision of Service Safeguards (Article 16(4), 16(4A), 16(4B). There are a number of laws, both Central and State, which provide for safeguards to Scheduled Castes/ Scheduled Tribes, such as: The Protection of Civil Rights Act, 1955, The Scheduled Castes and the Scheduled Tribes (Prevention of Atrocities) Act, 1989, The Bonded Labour System (Abolition) Act, 1976, The Child Labour (Prohibition and Regulation) Act, 1986. In spite of the fact that there are rights at the
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international and national levels, the condition of the Scheduled Tribes in India, which are considered to be the First Peoples of India, seems to be pathetic.
As per the findings of the Institute of Human Development Study on the Scheduled Tribes in India a couple of years ago, the tribals scored 36% lower in the Human Development Index than “All India Population”. In southern Orissa, they experienced 92% poverty incidence; and experienced increased poverty incidence since 1993. They constituted “a world within a world” and lived an existence similar to the poorer population of Sub-Saharan Africa. In the context of India, the findings of the study of the first indigenous peoples decade revealed the following trends:
The Constitutional provisions have inherent in them welfarist designs. However, such policies were never implemented wholeheartedly. There was lack of political will on the part of the implementing agencies. The laws concerning reservation, unorganized sector, right to information, Panchayati Raj Institutions, Scheduled Areas, Forest Rights, etc. come under this category. Some policies are anti-people and anti-tribal. For instance, the policies related to natural resources, i.e. land, forest, water, etc. These resources are exploited by vested interests and the laws of the land are with those indulging in such activities.
In the first decade in the context of the Judicial interventions and Human Rights three trends emerge. Firstly, some judicial interventions have been favourable to tribals. Secondly, despite Fr. Agnel’s Call, August, 2019
the fact that some of the court verdicts went in favour of tribals, these were either ignored by the executive and enforcing agencies or challenged and nullified in the due course of time. Thirdly, irrespective of Constitutional and legal safeguards to Indigenous Peoples, human rights violations, which were primarily in relation to their livelihoods, identity, dignity and survival, continue to be committed with impunity. It is rightly observed, “Every biosphere in the country is on Adivasi land. Every major dam since the 1970s has been submerging Adivasi land. Every wild life sanctuary in India is on Adivasi homeland. Every National park is totally Adivasi. Of the mines in India, a majority – 90% – are on Adivasi land. Adivasi lands produce most of India’s coal, bauxite, and mica. Almost 50% of the mineral wealth of India comes from Adivasi areas. Yet 85% of the Adivasis are below the poverty line. They form 50% of those forcibly evicted from their homelands by “National Development Projects. Forming about 8% of India’s people, the Adivasis predominate in about 20% of the most inhospitable, inaccessible yet perhaps the richest tracts of land. Yet only one percent have any legal recognition of their land rights.”
(Indigenous Identity 1993) In relation to the First Peoples, large-scale trafficking, migration, and displacement lead to the disintegration of the communities, which violate the human rights often leading to ethnocide. Lands and Territories are inextricably linked to the survival of the Indigenous Peoples and to the preservation of their cultures, conservation and sustainable use of biodiversity. Current dominant development paradigm affects the customary rights of Indigenous Peoples on lands and territories: Biodiversity Conservation; Millennium Development Goals; Carbon Finance; Clean Development Mechanism.
Addressing Indigenous Peoples’ poverty requires a “New Development Paradigm”. They need policies substantially different from those currently being applied. Modern agricultural technologies will benefit Indigenous Peoples only when they incorporate contextual factors.
Fr. Agnel’s Call, August, 2019
The state’s nexus with the multi-national companies, corporate sectors, and financial institutions has led to intensified exploitation and victimisation. Such a development paradigm excludes large sections of the vulnerable communities forcefully evicting them from their natural habitat and resources. Tribals, Dalits, women, and children are the worst victims of such a development process that is dehumanising. Their socio-economic and political status is far behind that of other communities. Policies and laws have been enacted for the betterment of the Indigenous Peoples but the stakeholders themselves are ignorant of them. They do not have a say in the decision making process. Hence, there is hardly any common Indigenous Person, barring a few associated with the NGOs, who knows about laws and polices meant for them.
The main issues of the First Peoples in India are development model in general and migration, displacement, depletion of livelihood sources, alienation of land, crisis of identity, etc., in particular. If there is seriousness in addressing these problems one has to find another model of development which is collective and communitarian rather than individualistic. This would mean setting up cooperatives, vocational training centres, educationally supporting First Peoples children, accompanying dropouts, etc. All this should be in view of giving the First Peoples a dignified life through social, economic and political empowerment. If that comes through the First Peoples will be able to preserve, protect and promote their identity and culture even while competing with the socalled mainstream society of the country. u
(The writer is a member of the Society of Jesus, SJ and belong to the Oraon Tribe. He is the Provincial Superior of the Ranchi Province)
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(A Leaf out of the book of Indigenous People)
Fr. Anselmo De Souza, sfx
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he current situation of ecological crisis on our planet earth has made the Church to have a paradigm shift in the understanding of its mission. It is now largely accepted that the scope of the Kingdom of God is not restricted to human beings only, but extended to all the creation. Realizing that the earth we live in today is in grave danger, his holiness Pope John Paul II, appealed to the world to take cognizance of the ecological crisis. In his discourse, “Peace with God, Peace with Creation”, he commented,“ In our day there is a growing awareness that the world peace is threatened not only by the arms race, regional conflicts and continued injustices among peoples and nations, but also by lack of due respect for nature.” Presently, the Papal document Laudato Si, of Pope Francis seems to be the most astonishing document on the Care of our Common Home, for it calls on not just Catholics or Christians, but everyone on earth to confront the environmental challenges. The earth belongs to God (Ps 24:1) and it is He who has given it in human hands to “till it and keep it” (Gen 2:15). In this context, it is amazing to note how the indigenous people–the primal cultures, live up this mission from God to care for the earth.
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Close affinity with Dharti Mata–Mother Earth Indigenous people live in a symbiotic relationship with nature. Being habitants of the mountains, they maintain a close kinship with the nature. The land is called dharti mātā–mother earth which gives them their daily sustenance. From primeval times, they have been dependent for sustenance on the forest resources. Hence, their thought pattern,
Fr. Agnel’s Call, August, 2019
emotions, feelings, work patterns revolves round the nature’s cyclic seasons. They believe that the rain is nature’s gift which they accept happily and sow seeds on dharti mātā. Through their hard labour, the mother earth gives birth to the child–the crop. The earth is the source and reservoir of all life, since trees and vegetation come through its source. When the first rain drops fall, the mother earth flowers, vegetables sprout, and family members come together and ceremoniously consume what is provided by the mother earth for their sustenance.
Reverence for Trees An Adivasis is called a king of the jungle. They believe that God has blessed them with all the vanaspati–vegetation in the forest for their sustenance and welfare. Therefore, they do not involve in mass felling of trees for business, but use only what is needed, either for firewood or for building a shelter. They do not harm the trees that bear fruits and those useful for life or which are source of family income. The kindness and the generosity of the tribals for what God has created for their sustenance is indeed praiseworthy. Trees are even worshiped.
Harmonious relationship with birds and animals The totemic tribes, which have certain birds or animals as their totems, revere the same birds, animals and plants. Their clans bear names of trees, birds or animals as their clan titles. Among the Oraons the clan title Minj connotes a type of fish and Baxla means the bark of a tree. Among Kharia tribe the clan title Kerketta means a type of bird and Kullu is tortoise. Among the Mundas, the clan title aaind denotes fish and Bage stands for tiger. The above category of tribals does not hunt, kill, eat or destroy their totems. They believe that it is their duty to protect the totems and see to it that its species never goes extinct. The tribals of Nagar Haveli are not totemic. However one finds that the clans are named after birds, animals, insects, trees or vegetables; thus acknowledging harmony between human beings creatures of God.
Contribution to Agriculture The contribution of the tribals to agriculture cannot be undermined. Forests were the
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home of our crop-plants, and discovering their food value, the tribals living in different parts of the globe must have introduced them to the modern human beings. In fact, the crop-plants cultivated by the tribals are more resistant to pest attacks and can survive the unsympathetic forces of nature. The conventional methods used by the tribals in cultivation, such as, the use of bio-fertilizers, usually compost, herbal pesticides, use of ‘hoe and stick’ without disturbing the soil textures are ecologically healthy methods compared to the modern mechanized means and practices.
Conclusion The indigenous people hold earth as a mother–a living being with whom we need to maintain a symbiotic relationship and treat her with respect and care. Let us take a leaf out of the lives of the eco-friendly tribal people and learn from them. It is the duty of every human being on earth to be responsible stewards and save the earth. The beautiful creation is at risk of a global devastation. The plundering of forests, slicing down of mountains, the clandestine reclamation of agricultural and khazan lands for mega projects and the burgeoning of concrete jungles therein, speaks of nothing else but man’s greed and accumulation. “Ever since the creation of the world, his invisible power and divinity has been clearly perceived in the things that have been made” (Rom 1: 20). Let us share in the divine act of creation and shun from the evil act of destruction. u (The writer is a member of the Society of Pilar. He is pursuing his Doctorate in Theology at JDV, Pune.)
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Saint of the Month
Scholastic Velroy D’Mello, sfx “Because you have been faithful over a few things, I will set you over many; enter into the joy of your master” (Mt, 25:21).
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t. Lawrence was born on December 31, AD 225 in Valencia, or less probably, in Huesca, the town from which his parents came in the later region of Aragon, that was then part of the Roman Province of Hispania Tarraconensis. St. Lawrence of Rome was a man who stood for the truth. He was arrested, three days after the martyrdom of Pope Sixtus II. In the writings of St. Ambrose, it is written that, St. Lawrence was given three days, to give the treasures of the church to the Emperor Valarian. But he sold them all, for the benefit of the Christians who
were poor. Due to this act, St. Lawrence was put to death on August 10, 258, by slowly roasting on a gridiron. Constantine the Great built an oratory over his tomb. This was later replaced by the beautiful basilica of St. Lawrence. He is known as the patron saint of the poor and of cooks and is invoked against lumbago and fire.
Reflecting on the life of this great martyr of Christ, we see that he had total faith in God. He had surrendered his whole life into the hands of God. Due to his faith, God’s presence was there, as he slowly roasted on the flames. Some of us may have had an experience of hot oil spilling on our hands while we cook and how painful it was. So, can you imagine how much pain, St. Lawrence went through when his whole body was roasted alive. Yet he did not give up his faith and God was with him in his suffering and death.
Today, our generation is influenced by advanced technology which promises us easy, free and satisfactory living. This technology is good in its own field, but can technology wipe our tears, can it give us happiness throughout our life? Can it forgive us? And most importantly, can it save our souls? Machines can have failures, but God can never fail us. It is said “God writes straight on crooked lines”. So, in our life God takes part in our joys and in our sorrows and only works what seems best for our life. We must listen to our conscience to choose what is right in the eyes of God. Never give up a stand for the truth, just as St. Lawrence did by listening to his conscience that is the voice of God. Am I listening to my conscience (the voice of God)? u (The writer is member of the Society of Pilar. He is a student of First Year Theology, Pilar Theological College, Pilar-Goa)
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Fr. Agnel’s Call, August, 2019
Lectio Divina Psalm 86
Fr. Santosh Mendonca, sfx Lectio The central image of Psalm 86 is a desire on the part of the Psalmist, for God to listen and answer, (vv. 1a, 6a, 6b, 7a, 7b), with various reasons given for the need of God’s attention. The Psalmist doesn’t express the exact problem, only that he is poor and needy (v.1) and is crying out (v.3) to God, to guard his life (v.2), be gracious (v.3), and finally to make glad (v.4). This last petition implies that God will not only hear and save, but will also cause joy to return, a statement that implies restoration. In this Psalm, the form of the word nep̱ eš appears three times in vv. 2, 4a, and 4b. In Hebrew, this word means more than soul. It literally means “self” or “life” which indicates the seriousness of the situation further emphasizing a dual reason for why God should hear and answer: first, the Psalmist is faithful and second, he is in distress. Moreover, the Psalmist is described as ʿaḇdeḵā (vv. 2b and 4a). This word also has an expanded Hebrew meaning of both a servant and one who worships. This term then epitomizes one who trusts (v. 2b) and one who declares you are my God (v. 2c). Finally, v. 16 presents three petitions, and somewhat surprisingly the petitions are not for God to act against the enemies. The petitions are for God
to turn and be gracious, give strength, and save the one praying. The psalm ends with another declaration of who God is, based on God’s past actions: you helped me and you comforted me.
Meditatio We are all in need of the strength and protection from God. The Psalmist presents the picture of a helpless person, who has received before the protection of God; and trusting in God’s protection and abiding presence in the world, cries to Him again for help from the hands of his enemies. Our helpless situations need to follow the trusting cry of the psalmist. Our anxieties need to be balmed by the confidence in the actions and mercies of God which He has done in our lives. The Psalmist teaches us that praise is not just given when God fixes our lives. Praise is also offered in the midst of petitions for help. Another interesting point is that while the enemies are in full view (v. 14), in the whole scope of the poem it is God that is needed to help and comfort. The enemies, this psalm declares, are of little consequence. Ultimately, life depends on God’s gracious love and compassion and not on the evil done by humans. Oratio Lord help us to trust you and praise you in our good times, as well as in times, when things seem difficult to us.
Actio Whisper a prayer of praise when things go against your plans. u
(The writer is a member of the Society of Pilar. He is pursuing his Licentiate in Sacred Scripture at the Pontifical Biblical Institute, Rome, Italy)
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Spirituality
Ibonio D’Souza
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here are certain questions that we all ask during our lifetime, like: Why is there so much of suffering in the world? Why does God sometimes allow righteous people to suffer such extreme pain? There is however a paradox here: The very fact that we are naturally upset by suffering testifies to our belief in a fair and righteous God, whom we expect to rule the world justly. And, yet we see that suffering and pain cause many people to question the very existence of God or at least his effectiveness. We never accept pain as “natural” state; we recognize it as a suffocating and unacceptable experience,
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and we will do anything to relieve ourselves of the pain. Still, pain can break our will and prevent us from thinking clearly and finding help. So, how do we resolve this dilemma and escape the clutches of pain?
Do not give up: You may be tempted at some point to resign yourself to your pain, to give up your spirit. Your pain may even lead you to turn away from God. But turning away from God means turning away from the very answer to your pain and suffering and thus allowing it to victimize you. Even in the deepest moments of despair, we must realize that our absolute faith in God is what gives us the capacity to somehow reconcile and deal with our grief. In a world without God, pain and suffering would indeed be fruitless. But with God at the helm, even though the pain may not subside we can accept it as part of the challenge of life; it motivates us to seek answers, to explore our relationship with God, and to grow from the experience. This is the greatest challenge of pain: Will you allow it to debilitate you or will you see it as a catalyst to delve deeper into yourself and your beliefs? Will you allow the emotions to distort your inner sense of the truth, or will you recognise pain as a crucible from which you will emerge stronger than ever? Fr. Agnel’s Call, August, 2019
Lessons from suffering and pain: Suffering and pain are opportunities to challenge the way we look at life. When things are going well, we tend to take life for granted, but trauma brings us to the edge of life, allowing us to review it from a new, revealing angle. The real question we must ask ourselves is not just why we sometimes feel such acute pain, but what we are meant to learn from it.
When you see life as being limited to the here and now, to the immediacy of a bodily existence, you are bound to be frightened and hurt by anything that attacks that existence. When you are aware of a larger picture, though, of a spiritual reality besides a physical one, pain is only one component. Whereas pain is ultimately ephemeral – whether it is physical, emotional or spiritual – life is eternal, and what matters most is the long term contribution you make. To this end, you need to look for the positive energy that your suffering produces. Like the precious few drops of oil that can be extracted only when olives are crushed, suffering can lead us to reconsider the meaning of our existence, to commit more fully to our spiritual development. The right perspective: There is no true explanation for pain; the only way we can understand pain and suffering is by recognizing that the world itself is intrinsically good and that pain and suffering are somehow part of the larger good. This is not to suggest that pain itself is good or that we should peacefully accept it. In fact we must do everything in our power to alleviate suffering in ourselves and others. At the same time, we must recognize that pain and suffering are part of the mystery of life, a larger picture that the human eyes cannot always see but becomes apparent over the course of time. As the sages say “Everything God does he does for the best”. It is your duty to discover how pain may be a blessing in disguise and to overcome the pain and restore harmony to your body and soul. Relieving pain: Pain is a lonely experience. Still, we must strive to recognize that our pain is, in some form, God trying to communicate Fr. Agnel’s Call, August, 2019
with us. Breaking out of pain’s vicious grip is very difficult to do alone, for the pain itself can hold us hostage, limiting our activity and vision to the point were we are nearly helpless. It is critical therefore, to reach out to family or friends who can offer a wider perspective. Why so much suffering: Couldn’t God have allowed us to grow without such pain? Our faith in God dictates that the very fact that there is no answer to this question is in itself proof that we do not need to answer the question in order to fulfil our purpose in life. The key to dealing with pain and suffering is to stop searching for an answer to satisfy our minds. After all, it was God who created us not vice versa. How can we presume to fully understand his ways? Our only true answer is, only God knows. Trust in God: Trust in God is our way of turning pain round. It proves to God that, although we may not fully understand our pain, we recognize it as part of a greater good. And despite our setbacks, confusion, and pain, we remain absolutely confident that goodness will prevail.u (The writer is the author of the widely read motivational book “Rise And Shine...the lotus way”, and a social activist.)
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Youth
Scholastic Nelson Rebeiro, sfx
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his year, the World Cup jointly hosted by England and Wales was scheduled from 30th May to 15th July 2019. In 2011 and in 2015, the tournament had 14 teams but this time, the ICC found only 10 teams eligible after the qualifying rounds. The World Cup is played every 4 years for the enhancement of the competition. This year, the World Cup final was played between New Zealand and England with the latter emerging victorious. The match was exciting and breath taking as it went for a super over. To the amazement of all, even the super over went for a draw. At the end, the team which scored maximum boundaries was declared the winner. The Cricket World Cup this year saw the emerging of a new world champion who had not yet tasted a World Cup victory, though the host nation had invented the modern game of cricket. Their journey in this world cup has not been easy. They have gone through a lot of tough moments. The team which was expected to exit, has won the title. England did their best and they deserved it. In the history of cricket, they have won the World Cup title superbly and this has become epic.
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India has grabbed the world title twice in the past. Alhough India couldn’t win the world cup this time, it put up a good performance throughout the tournament. India’s loss to New Zealand saddened the Indian cricket fans across the world as it spoiled India’s chances of winning the title for the third time. It does not matter. The Indian Team, definitely were champions throughout the tournament, as they made their way to the semis by reaching first in the table. St. Paul in his letter to the Corinthians says, “In a race, the runners all compete but only one receives the prize. Run in such a way that you may win it ” (1Cor 11.24f). Kudos, to each player for giving their best during this World Cup. The Indian cricketers played their best cricket, more importantly they behaved like humans. They sent every cricketing fan a message. I am talking of icons like Virat Kohli and Rohit Sharma who showed the world that being human is more important than just playing the game. Virat Kohli won plenty of admirers when he stopped a section of the Indian crowd from booing Steve Smith. Steve Smith along with Fr. Agnel’s Call, August, 2019
his team mate David Warner had been banned for a year for their role in the ball-tampering scandal in Cape Town in 2018.
During the World Cup matches, both Smith and Warner faced tough time from the crowds. On 9th June, India was playing against Australia. Smith was fielding near the boundary line. A few fans booed and jeered him. The Indian Skipper Virat Kohli, who was at the crease, asked the crowd to stop booing and instead asked them to applaud Steve Smith. Later, speaking to the media, he expressed his views and opinions in the following manner, “He didn’t do anything to be booed in my opinion. “He is just playing cricket. He was just standing there, and I felt bad because if I was in a position where something had happened with me and I had apologised, I
accepted it and I came back and, and if I still got booed, I wouldn’t like it, either. So I just felt for him, and I told him, I’m sorry on behalf of the crowd because I’ve seen that happen in a few earlier games, as well, and in my opinion that’s not acceptable”.Virat did the right thing. Any game played should be a means to genuine relationship and not be seen as a battle field and the opponents as enemies.
The world noticed another humanitarian gesture from Hitman Rohit Sharma. Rohit Sharma’s knock of 104 against Bangladesh had a total of five sixes and one of those went on to hit a fan in the stands at the Edgbaston Cricket Ground. After the match, Rohit, met her and asked about the injury. And later, he presented her a hat autographed by him. I salute these guys for showing their human Fr. Agnel’s Call, August, 2019
side. I was touched by these gestures. As I was reflecting, I was reminded of the parable of the Prodigal Son.(Lk 15:11) The two Australian players who committed mistakes, apologised and they have come back after the trials. In the Bible, we see the youngest son who went astray after squandering his property, realised his mistakes and came back with repentant heart to his father who accepted him and forgave him without any strains. But the elder brother instead of accepting him, started condemning him for his past deeds and failed to see the change in him. Similarly, we have become like the elder son, condemning the other for their mistakes and putting them down for their past acts. We are not ready to see the change in these players or the people who have done the same. The acts of Skipper Kohli and Rohit Sharma have won hearts across the cricket fraternity. They have sent positive vibes to the entire world. In today’s modern era, people do not even care for the other. The selfish world is trying to progress by putting down the latter. But these two guys have set a great example on how to be human. I hope that the followers of these iconic players, learn and practice the same, so as to remain true humans in the world tomorrow. Let us not criticize anyone rather be more human to make this world a better place. This World Cup has enlightened us to look at Sports as a fraternal embodiment of human values. Indeed, the spirit displayed behind this World Cup will be an inspiration and a learning platform for all the cricket players and the sport lovers. 15
F
r. Taumaturgo Pais is a veteran missionary of the Society of Pilar. He has a vast experience of being the pioneer in Jharkhand. Popularly and lovingly known as “Gamcha Father” among the tribals, he still works zealously with a smile on his face. He shares with us his adventurous life.
1. Who influenced you to consider the vocation to priesthood? From childhood I had an inclination to be a priest. We are nine children, five brothers and four sisters. My eldest sister joined the cloistered Carmel. My elder brother too was in seminary. My mother always spoke to me about priesthood. In my childhood, I attended a First mass of a newly ordained priest. I was very curious to see the kissing of the hands. I had also two other passions - football and farming. I inquired with my elder brother about playing football in the seminary. He replied positively and I decided to join. My parents supported my decision. So I can say that I landed here because of football.
2. What attracted you to join the Society of Pilar? I hail from Agassaim. We had a strong devotion to Fr. Agnel and also Our Lady of Pilar. As it was nearby I attended all the services in Pilar. I was also interested in playing football. In the Seminary, we had a daily disciplined life and we had games too. I did my best at everything. Under the guidance of Fr. Jerome Pereira, I enjoyed farming also. I still have the passion and feel that I can play football with full energy. 16
3. Mission Places where you have worked: My first appointment was in the Andaman. Fr. Peter Gomes and I were first sent out to Chota Nagpur (Jharkhand) for nine months to learn Hindi and the culture of the people. We were the second batch after Fr. Tiburcio and Fr. Marian. I arrived in Andaman in March 1966 and worked for 8 years. I remember staying in a hut of leaves and bamboo walls. Later, in around 1976 when the Pilar Society felt a need to have a place in Jharkhand, I was sent there. The then Bishop, Pius Kerketta was very co-operative. I stayed in different places and then was in Agharma. Once there was an Inauguration of a new church and the people gave me a Gamcha (a shawl). I used to use it daily. When People saw me wearing it, they gave me more. It is since then that people started calling me “Gamcha Father”. I stayed alone in a hut at Agharma. After thirteen years of the foundation of the mission, I decided to take a Sabbatical year. Fr. Anaclet and I went to Philippines to attend a pastoral course.
When the Society planned to have the Philosophy studies along with IMS, Varanasi a priest who was asked to take over withdrew at the last minute. Fr. General asked me and I was ever ready. In Varanasi I spent three years as animator to the brothers. Then I was appointed as the Novice Master. The condition was that there should be no one in the formation, who has not been in the mission for 3 years. As a Fr. Agnel’s Call, August, 2019
result I finally accepted.
night. We saw many huge fish. We resumed our journey the next morning.
In 2013 I was back in Jharkhand, in the mission of Chirayan in the Gumla Diocese. First I stayed at Navadi and went on Saturday to Chirayan. I stayed in people’s houses looking after their spiritual needs. We had to adjust ourselves among the people as we did not have a house of our own. Over the years of experience, I have realized that there is a need of a four fold foundation in any mission. I have begun this in Chirayan i.e. 1) Spiritual Foundation: Evening prayer in every family praying with word of God and a special prayer. 2) Intellectual Foundation: We stress on Primary education. We have four private teachers. 3) Social Foundation: There is a strong youth union. We have also composed a youth hymn. 4) Financial Foundation: We have started a litchi plantation.
5. What have been some of the greatest joys for you as a missionary priest? I am deeply touched by the love of the people. When I was in Agharma, generally I enjoyed good health. Suddenly, one day I started vomiting blood. I was very serious. I was taken by an ambulance to a hospital 25 kms away. Meanwhile the seminarians were contacted and requested for blood donation. Ten of them volunteered. I received eight bottles of blood and from that day I say that I have the tribal blood.
I had a desire to go back to the mission. Though I was requested to be here somehow I convinced The General and went back to the mission. The Society planned to start a new house around Ranchi Town. The Bishop at once asked me to take over as the Parish Priest of Doranda. I was very busy as the parish priest also I had to look for a place for our society and we found Dibadih very suitable. Then once again, I was in Agharma and then I went to Bhopal where I spent a year. Later, I was appointed as the Spiritual Director of the Morning Star Seminary in Kolkata for 3 years.
My whole life has been an adventure. I have realized that if you love the people they love you back. Wherever I went I enjoyed farming and football, in addition to all the pastoral work. Garden fresh vegetables were my favourite. 4. Kindly share any inspirational/ memorable incident Once when I was in Andaman, I undertook a journey from Baratan. We had to cross an open sea. When we entered the sea, there was heavy rain and strong wind. Water started entering the canoe. All I had to do was continuously throw out the water from the canoe. I was fully exhausted and thought that my time had come to depart from this world. But by the grace of God the rain stopped finally and I am still living. Secondly before reaching our destination there was low tide so our canoe could not go ahead so we were stuck on the way for the whole Fr. Agnel’s Call, August, 2019
Another is when we were walking to a village and had we to cross a rivulet and a forest. We were six of us, president, catechist, 2 villagers, a guide and me. It became dark and also started raining as a result they could not trace the path in the forest. We walked and finally came to the same place where we began. They then decided to spend the night there itself, sitting on a log. There were leeches all around. We prayed the rosary sang hymns and spent the night. As the sky brightened and we began our journey we realized that the village was nearby.
6. What advice would you give to a young man who is contemplating a vocation to the priesthood? Life is precious and God calls us each one of us for a particular purpose. By knowing His will we should be always ready to commit ourselves for His cause and He will do the rest. u (The writer is member of the Society of Pilar. He is a student of Second Year Theology, Pilar Theological College, Pilar-Goa)
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S
urprisingly, some people asked me how I joined the Pilar Society. To cut a long story short I would simply tell them that it was God’s plan for me and the Pilar Society accepted and welcomed me.
My call as a Pilar Father has a rags to riches story. I passed my matriculation in 1974, in the same year my father retired from his government service as a forester in the forest department. For some reason or the other his P.F and pension was held up. To add to that, there was a famine that year. The whole crux of the problem was no-money. To my bad luck, I could not go to college. The dream of going to college was shattered and I was disheartened and discouraged. I was broken and confused as I was very attracted by the thought of college life. Suddenly I fell sick and became very serious. I was even administered the sacrament of the sick. I remained in bed for days and months. Due to my sickness I missed a chance to join the Charity Brothers in Kolkata. When I was recovering, I felt that God’s hand was on me and that was the reason I was alive. It is here that there was change in me. There was a 18
turn in my life. I began to have correspondence with different congregations, thinking that I may get a chance to join one of them. I did not tell my parents of my wish to become a priest and kept it secret.
Somehow my father came to know my plan of becoming a priest. He not only opposed it but was averse to this idea of mine. He said in very stern words that I was the eldest and that I had to look after my younger brothers and sisters, their education, their needs and also the smooth running of the family. The message my father wanted to convey to me was clear. One day to my astonishment, I realized that my father had changed his mind. I was very much surprised when he told me that I could go ahead with the idea of becoming a priest. He said “I cannot stop you.” It is your wish. If God is calling you, never say ‘No’. The days and months passed. One day a letter came from Pilar ‘accepting and welcoming me to the Pilar Society’ in reply to my request. I gave this good news to my father and he was overjoyed. After sometime, followed the letters from the Society of St. Paul, IMS and the Salesians giving some Fr. Agnel’s Call, August, 2019
positive replies. In the mean time I had already decided to enter the Pilar Society. The letter from Pilar mentioned that I had to go to Andaman and Nicobar Island for one year where I will be under one of the Pilar Fathers to learn English and at the same time experience the mission life. I left my home in first week of January 1975 for Andaman while leaving my home and the village I felt very bad and sad because I was very much attached to village life. I went to Ranchi, and from there, went to Calcutta by train with some sisters. In Calcutta, I stayed with one of the families. The sisters flew to Andaman and Nicobar, but I had to wait for the ship that would take me to the Island.
I remained in Kolkotta for some days. On the appointed day, I boarded the ship and it took seven days to reach the Andaman’s from Kolkotta. Finally, I reached the Island around the last week of January or first week of February 1975. There I was under the director of the Nirmala Boys’ Hostel. He looked after the hostel boys. During school hours I would be in school, and in the evenings I used to attend English classes. Though I was supposed to be there for one year, the director of the hostel told me that I was called to Pilar, and that I had to visit some mission stations. I spent few days wherever I went. I left the Andamans for Goa in the month of September, 1975. On the way I visited Nagpur where our scholastics do their Philosophy and college studies. After four or five Dear Subscriber
days of stay in Nagpur I went to Fr. Agnel Ashram Bandra, Bombay. There too I spent more or less a week. After that I proceeded to Pilar where I joined my pre-novitiate companions in the month of September 1975 itself. I entered the Novitiate on 21st June 1976. My ordination on 14th May 1986, together with two other priests from the Ranchi Archdiocese was at the hands of the then Archbishop, now Cardinal, His Excellency Most Rev. Telesphor Toppo Archbishop Emeritus of Ranchi. I enjoyed my priestly ministry wherever I worked, I felt proud and privileged to be a Pilar Father. However, there were times of anxieties, challenges, struggles, trying situations, good times, not so good times, sorrows and joys but God was always with me. I felt proud of being the first Adivasi priest of the Society from Jharkhand (previously Chhottanagpur). Sometimes our members would ask me why I am in Goa Province which is not congenial to my working place and different language and also cultural background. To reply them in lighter vein I would simply say “Whenever we work as members of the Society we serve the same Society. After all, we profess in the Society not in the province. Let’s not forget while we do the evangelizing work, we ourselves are evangelized. May the Spirit of our founder remain always with us. u
(The writer is a member of the Society of Pilar and belong to Oraon Tribe. He is the manager of CBSE School, Chandgad, Maharashtra).
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Fr. Agnel’s Call, August, 2019
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Mission Musings
T
he Union Territory of Dadra and Nagar Haveli is situated between the highly industrialized cities of Mumbai and Vapi. From 1779 to 1954, the land was administered by the Portuguese colonialist, and after its liberation in 1961 it was merged with the Indian Union. It consists of various indigenous peoples called Adivasi and it comprises of 72 villages. These tribes, are the Warlis, Konkanas, Dhodias, and Kathodis who speak an array of languages and dialects.
I am a tribal boy, from one of these remote villages in the Mission place called Kaucha belonging to Kokana tribe, presently under the purview of Dudhni Parish. Our tribe has its originality, as settlers from Maharashtra and Konkan belt. Our ancestors and forefathers were Bhagats (Tribal Wise man) having numerous names, on their lips to address gods. Time to time, they offered sacrifices to these gods to please and propitiate them. I could never believe that God could be born in a cow shed and come to dwell among us. However, as a small child influenced by Missionaries staying in hostels and schools, I started believing in a totally, new idea of God. A God who is “Dev Amchea Harim’ (God with us). A God in 20
solidarity with man. I believe that it is so much akin to the existential situation of the tribes. A journey which began in a village school, and after a year in a different scenario and new hostel, I got an opportunity to experience Jesus in a more profound and unique way, and to embrace the faith. Only my two brothers in the hostel were initially baptized; rest of the household embraced Christianity much later. Within a span of two years I joined the boarding
Fr. Agnel’s Call, August, 2019
at Dabal , Goa under an eminent and spiritual guide, late Fr. Crisostomo D’souza. It was very touching and edifying to be in this place. It was here that I nurtured my vocation and decided to join the seminary. Many of my companions left the Seminary and there was a lot of talk on the Pilar hillock concerning the Nagar Haveli seminarians. Some said, that we had just come, to study English and go. In spite of all these talks I took my seminary life seriously. It was a challenge, but I pursued my studies in order to serve my people and bring many souls to Christ. I always believed that what I become, will be my gift to him (GOD). Inspired by our older Missionaries, and by working with them during our holidays, I developed a unique desire within me. My experience led me to march forward, and become a Pilar Missionary priest. My experience until now as the first Indigenous Priest, of the society is that people are observing us. What example we set before them has become a Gospel truth. The joy and the hope of the evangelizer cannot be measured in terms of material or tangible success alone. The only measure is perhaps one’s own deep joy. After I had been ordained in 1995, there are others who succeeded me on account of witnessing the first Ordination Ceremony at Dudhani. Today our Society is blessed with eight Indigenous Priests from Nagar Haveli, namely - Fr. Agnel A. Bhoye, Fr. Pravin Gavit, Fr. Agnel K. Bhoye, Fr. Dilip
Fr. Agnel’s Call, August, 2019
Donke, Fr. Arjun Mahala, Fr. Ramdas Gavit and Fr. Mahesh Mahala. The joy and challenges of being an Indigenous priest in the society is realized in fulfilling ones commitment and giving ones best in any given situation. Today, the younger members have taken over the reins of the mission work bringing in a generational change with new and modern ideas while the Mumbai province has ventured into new areas in the neighboring vicinity. They are not only concerned about the spiritual well being, rather they have been focusing on the holistic growth of these people. I feel proud to be the first Indigenous Priest of its kind. May our society always grow in zeal and dedication to spread the Kingdom of God.u (The writer is a member of the Society of Pilar and belong to Kokna Tribe. He is the Principal of Gulab Maria High School, Sidoni, Nagar Haveli.)
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Mission Musings
Fr. Stephen Pou, sfx - The First Indgenous Pilar Priest from Nagaland
L
ooking back to the days when I joined the Society of Pilar in 2005, my companion SekhoyiRokha and I, we were looked upon as some foreigners (more precisely Chinese). Throughout all my formative years I was called Chinese or Nepalese and recently from Meghalaya – which is a bit closer home though. So, this article is a Godsend to present some information about my land, my people and my vocation story as the first Naga Priest of the Society of Missionaries of St. Francis Xavier.
The North East India (officially North Eastern Region) is the easternmost region of India representing both geographical and political administrative division of the country. It is made up of eight states – Assam, Arunachal Pradesh, Meghalaya, Manipur, Mizoram, Nagaland, Tripura and Sikkim. Before the inclusion of Sikkim in the North Eastern Council in 2002, these states were collectively called the ‘Seven Sisters’. This area is extremely diverse in terms of language, culture and ethnicity. Among these sister states, the three states of Meghalaya, Mizoram and Nagaland, where majority of the population identify themselves as Christians. The Nagas are an ethnic group, a conglomeration of the various ethnic tribes associated with the North Eastern Region of
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India and the Northwest Myanmar. The tribes have similar cultural traditions and form majority of the population in the Indian state of Nagaland with significant population in Manipur, Arunachal Pradesh, Assam (in India) and Saigon Division of Myanmar.
There are more than 24 ethnic tribes and I come from the Poumai Tribe from Senapati District in Manipur. The majority of the Poumai Naga tribe are inhabitants of Manipur. My village LiyaiKhulem, the biggest Poumai Naga Village is situated on the Nagaland - Manipur border. It is still close to nature with all the beauty and peace of quiet hills, bamboo groves, waterfalls and the Giant Himalayan Lily. The hills are dotted with patches of Jhum cultivation and terrace fields with narrow tarred roads winding its way to the village. People lead a simple lifestyle which revolves around agriculture. Being a patriarchal society, the male is the head of the family, but the woman is also respected and has a say in the affairs of the family. Speaking about the family, my father is a retired policeman and my mother passed away on 23rd Dec 1997. We are eight siblings, I am the sixth child. My father was among the first Christians of the village since, he was baptized Fr. Agnel’s Call, August, 2019
in 1970. The Catholic Church had to face severe opposition from the Baptists in the initial years as they were the minority. But now the Catholics and the Baptists are of equal numbers in the village. Unlike other people, my vocation story has no great visions or revelations. It is a simple one, where I felt called to this way of life. I am still in the process of discerning, what God is calling me to do each day. I was born and brought up in Thenyizumi. I grew up in a Police camp and studied in St. Andrew School (a Jesuit school) which was later taken up by the Pilar fathers. My parents were simple, illiterate and new Christians, but they were interested to send us for Mass. They had great respect for priests and the priests in turn were also very kind and helpful. I regularly assisted at the altar along with my friend on any occasion.
My earliest impression of a priest was a holy person different from others and respected by everyone. Then came the Pilar Fathers who were full of life and activities. Their life inspired me a lot when I realized that they have come from so far to work for us, to help us and they were so joyful. As the years went by I witnessed both good and some not so good experiences with the priests in the parish. I think this inspired me on deciding to become a priest. The decision was made, but the journey was not an easy one. It was a roller coaster ride from the
day I left home till now. It is an adventure and at the same time a learning experience. There were many people (priests and companions) who were there to help me and guide me whenever I felt discouraged and wanted to give up. The first time I saw a train in my life was the day I set out of home for Goa. Adjusting to new food, new culture and new people took some time especially the time table and the food. For instance, at home supper was at 4: 30 PM and we would go to bed by 7:00 PM and rise by 4:30 or 5 AM. But in Goa, dinner was at 8:30 PM. So, for the first year I never really knew what we were having for dinner! Another big challenge was travelling home for holidays and back. This certainly was tough considering that the holidays were in the hottest months of the year. Even then, God was kind to me and I was safe, even while traveling without confirmed tickets. But for all the challenges, I have also received manifold blessings, love and support from our members, friends and people in the missions. I have just started my journey to the next innings in the society as a priest, and I am looking forward to the challenges of being a Pilar missionary because when I look back, I wonder how I have made this journey to priesthood. I believe that it is Jesus himself who has led me all the way. u (The writer is a member of the Society of Pilar and belong to Naga Tribe. He is assigned to the mission of Nepal.)
Pilar Monastery celebrates Patron Saints of Grandparents
T
he feast of saints Joaquim and Anne was celebrated with traditional fervour at the Pilar Monastery. Every year in the evening of 26 July the Pilar community gathers to honour the spiritual grandparents. Rev. Fr. Joseph Fernandes, the Director of Pilar Retreats, was the homilist. He exhorted the gathering to emulate the faith of saints Joaquim and Anne. He also encouraged the community to show our gratitude and affection to our elderly priests who are like our grandparents. Bishop Alex Dias led the concluding prayer and imparted his blessings. The nostalgic celebration ended with a fraternal bonding and sharing of snacks not forgetting the chickpeas.
Fr. Agnel’s Call, August, 2019
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Prajal Sakhardande
G
oa’s earliest History dates back to the Gaunkaris a term used to connote the tribal village communities defining a socio cultural political system set up by the indigenous people of Goa our Niz Goenkars the Adivasis that is the Kunbis-Gawdas -Velips . The Kunbis are the original people of Goa and to this stock belong the Gawdas and the Velips . These were the agriculturists worshipping nature and the original gaunkars owning the village agricultural lands on a collective basis as community land, sharing the crops etc. They cultivated their lands collectively. The Kunbis were the proto austarloid mundari stock and in certain parts of Goa they were known as Gawdas and Velips but they all belonged to a common racial stock collectively called the Kunbis. Today, we refer to a certain tribal community in Salcete and Quepem as the Kunbis who profess Christianity. Originally all were known by this one stock called the Kunbis.
In Ponda , Tiswadi , Murgao they are known as Gawdas and in Sanguem , Canacona they are known as Velips. The Velips have their own priest called the Gurav. The Kunbis of Salcette, Quepem , Murgao were converted to Christianity by the Portuguese ..The red checked Kunbi is the original heritage saree of Goa tied with a knot called the dentli . The tribal community men wore a red checked cashti around their waist and buttocks. Thus the Kunbis , Gawdas , Velips are the original Goans. The Kharwis too are original Goans making a living, by fishing . They are also known as Nustekars , Ramponkars , Pagelkars , Pagis etc. KHARWIS have etymological root in the word
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Khar meaning salty because of their fishing occupatiòn . The mithgawdis are gawdis who produce and sell salt. Thus, we find that the staple food heritage of Goa is defined by these original Goenkars. That is rice cultivated by the Kunbis ,gawdas and Velips and fish harvested by the Kharvis. However these niz Goenkars were dispossesed of their lands and their Gaunkari rights were taken away from them by the later dravidian and aryan communities that settled in Goa. T h e i r lands were usurped from them and new Gaunkars were created . The original Gaunkars were enslaved by the new settlers and the Kunbis ,Gawdas and Velips remained merely as tillers of the lands which they originally owned on a community basis . The Kunbis, Gawdas and Velips celebrated their own harvest festival called the Shigmo and celebrated the Zagor, Talgadi, Goff etc. Maand was the sacred space in the villages. The women played the Dhalo . Their food was ukdytandlanchi pez, ambil, kharo bangdo ,tor etc. They were an industrious people working hard in their fields . Later, they worked for their bhakras or bhatkars who had usurped their lands. They were simple and loyal people. Goa’s History and heritage is of this subaltern people too . In my recent book titled GOA GOLD GOA SILVER: HER HISTORY HER HERITAGE from earliest times to 2019 I have a chapter on the subaltern History and heritage of these original niz Goenkars. u (The writer is a Head of the Dept. of History, Dhempe College of Arts and Science, Miramar, Panaji, Goa and Vice Chairman of Goa Heritage Action Group.)
Fr. Agnel’s Call, August, 2019
Fr. Dr. Elvis Fernandes, sfx
G
oan politicians have been rendering the democratic election system into a farce. Defections and Party hopping which can be termed as political promiscuity have become synonymous with Goan politics.
After Goa’s Liberation, the Mahrashtrawadi Gomantak Party (MGP) and the United Goans Party (UGP) were the two main parties. While the MGP a pro-Marathi party was a mass-based party, the UGP was dominated by Catholic landlord class. From 1963 the MGP ruled Goa for almost 17 years under the leadership of D. B. Bandodkar, the first Chief Minister, and his daughter Shashikala Kakodkar. The UGP played the role of a strong Opposition. During the second term of Bandodkar, the first defection took place. Seven legislators withdrew support to the government. However, he managed to stay in power by roping in some UGP legislators. In the 1980s, the Congress emerged as a major player in State politics and came into power led by Pratapsingh Rane as the chief minister (1980-85). During his tenure, Wilfred D’Souza, a congress legislator deserted the party with 11 MLAs. However, in the 30-seat assembly, Rane remained in power since he had the support of the required number of MLAs.
As Goa attained statehood in 1987, defections and toppling of governments became very common in the 1990s. There were as many as 13 governments that ruled the state in a span of 12 years. During the 1990s the Bharatiya Janata Party (BJP) entered the Goan political scene and in 2002, with the support of the MGP and United Democratic Front
Fr. Agnel’s Call, August, 2019
(UGDP), formed the government led by Manohar Parrikar. His government was reduced to a minority in the Assembly after four BJP MLAs resigned from the House and he was replaced by Pratapsing Rane as Chief Minister. Before the 2017 assembly polls a number of Congress MLAs switched loyalties for political gains. Minutes after the oath-taking ceremony of the MLAs was concluded Vishwajit Rane quit the Congress party and also resigned from the assembly and joined the BJP. In October 2018, two Congress MLAs Subhash Shirodkar and Dayanand Sopte joined the BJP.
In March 2019, two MGP MLAs, Manohar Azgaonkar and Dipak Pawaskar merged their party’s legislative wing with the BJP. The
last straw that broke the proverbial camel’s back was of 10 Congress MLAs led by Leader of the Opposition Chandrakant Kavlekar joining the BJP on 10 July 2019.
The so called political promiscuity in Goa politics raises disturbing questions of the dark shadows of manoeuvre and intrigue that lurk within the Indian democracy.
Defections undermine democracy and democratic principles. The defected MLAs have betrayed the trust reposed in them by the voters. Ideology has never been cited as reason for defection rather the development of their constituencies. However, they being rewarded with desirable positions in the government in place of existing MLAs is a clear indication of their self-centred interests. Can we stop this political promiscuity from destroying the sanctity of our democratic institutions? u 25
Fr. Prabodh Bilung, sfx
T
he terms or words never suffice to explain an idea. It is commonly understood that the indigenous people are the ones who have been naturally existing in a place or a country rather than arriving from another place. Later the term adivasi was coined for the people who have been the ‘dwellers’ (vasis) in a place or a region from the ‘beginning’ (aadi). I do not claim to have sufficient knowledge of these people, though I too belong to this category of people. However, I have travelled in the so-called central belt of India that extends from Gujarat in the West to Eastern India (Jharkhand, West Bengal) covering a vast area of Madhya Pradesh, Chattisgarh and touching some areas of Odisha. It further extends to the North India. With this little experience of other tribes, and myself belonging to one I may share a few general observations of the present day situation of the people called indigenous, adivasis or tribals. These words could be used interchangeably. But for our purpose we are calling them 26
‘the first people’. History tells us, and this is confirmed by today’s modern India, that the first people have been struggling not only for meaningful existence but for their very existence. Traditionally tribals, have been known to live a free life in their own territory, in the midst of nature following their own traditions and customs. These customs and traditions have drawn the attention of many anthropologists. Though all their customs may not be acceptable to the world, their basic value systems like community living, love for nature and its preservation, basic trust in the Divine Providence, the attitude of anti greed and anti pride, etc. could be the mirror for the modern day society. The latter is known by consumerism, which promotes the value, that the more one consumes (not eating and drinking but spending on many things that are not necessary to live), the higher category of people he/she belongs to. Some called it Fr. Agnel’s Call, August, 2019
upward mobility, which simply means that one moves from a lower status of life to a higher one. This has escalated corruption in public and private places and proliferation of many social evils. It has very badly and negatively, affected the so called ‘first people’.
In many places the territories of the first people, have been found to have a tremendous amount of wealth of economic value like minerals, also produce from nature . My village and its surrounding, is an example. Some forty years ago, the area was very beautiful to behold. The village people looked very content with their life though they did not posses any bank account. We had no idea about having one. The land was the source of income, in kind and it kept people busy throughout the year. There was enough water in the rivers and the rivulets. There was natural wealth that was enough to sustain us. In the vicinity lived a big group of business class whom we call ‘baniyas’. They systematically usurped the natural wealth, and even the land from the villagers. Now they own good houses, vehicles and better business. They have thrived at our cost, and our villages now have a deserted look. Hills are naked, rivers and other water sources are dry. Young boys and girls have migrated to urban areas in search of livelihood leaving their ancestral property untended. In brief, the traditional economy of the first people has been systematically destroyed – from natural wealth to cash economy. They are struggling for survival. My village is a small example. The entire region bears witness to this fact. So, some have taken up arms, but now in their name many anti social elements, have entered this struggle. Once, along with some friends I visited a small village called Anwlikheda about hundred kilometres west from Bhopal. We saw the vast forest area and a few tribal families. We met a few of them. What a plight to behold! Women living in unhygienic condition, children with mucus flowing noses and there was no sign of men folk. Most probably these people have been driven to that type of settlement by circumstances,since there are no facilities for a Fr. Agnel’s Call, August, 2019
meaningful existence. There is no question of education. They cannot dream of this. They are struggling for survival.
Now I am in the North East where there are numerous tribes about whom I know a little. Most of them live in rural set up, in the hilly areas. They do not seem to be very poor, but neither can they be called rich. Though they are happy people, they are struggling economically, as also in the area of education. In the northern part of Assam the tribals have not been given status of scheduled tribe which is a constitutional title that could give them
certain privileges in the country. It seems in the last state elections they were promised the ST status by the present dispensation. They are agitated because they feel they are cheated. Now the present Union Minister for tribal affairs who himself belongs to this category seems to have accepted the proposal of calling them Tea Tribes. This is causing further unrest and doubt in the minds of these people who are not the tea tribe but the tribes migrated from Jharkhand region. Other tribals of the region are militant type, because they too feel cheated by the successive governments of India. My simple conclusion is that though the entire human race is struggling for different reasons, these so-called first people who are the first ones to be in their respective places, these indigenous people are the victims of exploitation in the name of development. No wonder their very name is synonymous with exploitation that has been making them struggle for existence. u (The writer is a member of the Society of Pilar and belong to the Khadiya Tribe. He is incharge of the Pastoral work in Guwahati, Assam.)
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Kelsey Solway
I
believe in the Holy Spirit, the Holy Catholic church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting.
I also believe in the oral traditions and spiritual practices of the Blackfoot- the Siksikaitsitapi. I believe in the sundance, medicine men, elder wisdom and smudging. Amen.
Indigenous Catholic households are one of a kind when it comes to finding balance between organized faith and Indigenous spirituality.
Growing up on the second largest reserve in Canada, my grandmother, a devout catholic would host prayer meetings where we would pray the rosary and meditate on the mysteries of joy, light, sorrow, and glory- depending on what day it was. My grandmother taught us from a young age the importance of the Holy Mother in our lives, and the power of the rosary as the most perfect prayer. We would sit in her small living room passing around holy water or oil to anoint ourselves. Our family would sing praise and share our intentions. But before the prayer meeting started, we would smudge. Smudging is the practice of burning traditional medicines such as sweet grass, (a traditional grass used in Indigenous ceremonies) and sage. It has been a part of Indigenous culture since before the first European contact. It is used in traditional prayer ceremonies to cleanse the body and mind of negative
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energy. If done in the morning, it can instill a positive start to the day. When smudging, I always pray for protection from the outside world, the ability to speak with intention, to guard myself from negative talk, and to keep my heart pure with devotion to Jesus Christ. Like the rosary, smudging helps not only spiritually in connecting with the Creator, but also gives us strength to take on the day, no matter the adversity we face. It helps Indigenous people function proactively. Although there was a balance between my family’s Catholic faith and our Blackfoot way of life, Catholicism and Indigenous people have struggled to find grounds of equity in coexisting.
The Canadian Conference of Catholic Bishops statement on the 5000th Anniversary of the Evangelization of Americas does a good job of summing it up: “If the interaction of the Americas with Europe can be described in terms of accomplishment, exploration and progress, it must also be said that it involved a tragic degree of intolerance, exploitation and cruelty.
Fr. Agnel’s Call, August, 2019
Millions of Aboriginal Americans were to die as a result of encountering the Europeans.” “While some missionaries attempted to protect and understand native cultures, others failed to value native beliefs and customs as seeds of the Word of God.” As the Canadian government formed in 1867, so did the restrictions on Indigenous people. The Indian Act gave the government of Canada the legislation to forbid First Nations from speaking their native language and practicing their traditional religion. Cultural ceremonies like smudging were illegal. For years, my people were told that expressions of our tradition and culture were bad and through the Indian Act and the Indian Residential School System, Canada was unfaltering in their pursuit to, “kill the Indian, save the man.”
Children as young as four years old were taken from their parents and homeland and forced into these Catholic and Anglican schools. There, they were punished if they spoke their native languages. For generations, intergenerational trauma has affected Indigenous people leading to increased statistics in alcoholism, children in foster care, missing and murdered Indigenous women, and chronic disease.
In the past 10 years however, acts of reconciliation between Canada and Indigenous people have taken place. The Truth and Reconciliation Commission of Canada was a commission active in Canada from 2008 to 2015, organized by the parties of the Indian Residential Schools Settlement Agreement. They provided calls to action from the government, the church, and Canadians to facilitate reconciliation among former students, their families, their communities, and all Canadians.Schools have also become inclusive to Indigenous cultures. The Alberta School Fr. Agnel’s Call, August, 2019
Boards Association November 2011 report outlines the Calgary Board of Education’s regulations on Indigenous culture, regarding traditional practices and teachings. This includes ‘valuing Indigenous students, their culture, and contributions’ as well as supporting broad student participation in Indigenous sporting, social and cultural activities.
Catholic Schools in Calgary focus on supporting Aboriginal students as they maintain a strong link to their heritage. They encourage Indigenous beliefs and have included smudging ceremonies in school events. The TRC mentions that Indigenous cultures and spirituality and religion should coexist in harmony, but also distinct from one another. The Canadian Conference of Catholic Bishops believes that this relationship will be approached like any other religious group, “with humility, respect, and the invitation to a sincere dialogue.” At baptisms, funerals and marriage ceremonies, some priests now welcome the traditional language and practices such as smudging in the services.
As I begin to understand the history of Indigenous people in Canada, and my own unique relationship with my Catholic faith, I am forever grateful to my grandmother. As a residential school survivor, she is able to keep both her spirituality and religion as the core of her identity. I am understanding deeply, both areas of my life. The greatest lesson I’ve learned from her is that above everything, whether through my spiritual practices, or my attendance during Good Friday Mass: keep God first. u
(The writer is a Blackfoot from the Siksika Nation, Alberta, Canada. She is currently the communications specialist for Siksika Nation Chief and Council.)
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Fr. Peter Fernandes, sfx
C
ontemporary society is exposed as never before to the world community. Modern modes of communication have shrunk the world into one global village. Hence, it is imperative for citizens, leaders and people of all countries to be mindful of this phenomenon. Indeed, the breath of our communicative capabilities offer lots of positive opportunities, but at the same time, people ought to strive to hold on to those values and traditions that give identity to their own particular communities. The term “Globalization” is itself self-explanatory. Modern communication technology affords an international platform that can advance a single model of how people all over the world should conduct their lives. It does this in part passively, by allowing digital conversation about world view, opinions and the various aspects of cultures around the world. Globalization is mostly an impersonal economic dynamic. Hence, it is crucial to uphold those values, tradition and cultural aspects that truly nurture individuals and families wherever they live, rather than being sucked into a standard world view for which global economics is of paramount importance.
Although the deep rooted, Indian traditions and customs have loosened up their hold on this country’s citizenry as globalization has emerged, and former Finance Minister, Dr. Manmohan Singh championed it and christened it as globalization as India’s New Economic Policy. Nevertheless, India’s’ population of more than a billion holds strong cultural hegemony, which continues to influence the world, even though globalization has westernized our society. India is a mosaic of varying religion, dialect, food, tradition, custom, music, art and architecture, etc. 30
But its essence remains its unity in diversity; its people are welcoming and hospitable to those who differ from them. This essence of India ought to be preserved, as we continue to more frequently encounter human societies around the globe. Indeed, it is the trust of the Pilar Society and its members are committed to uphold these profound values (unity in diversity; welcoming all, appreciating diverse ideas and engaging in healthy debates), impart knowledge to their students to meet the global challenges, and remaining open minded for new possibilities.
There are undue fears being percolated, such as calls for unification and cultural homogenisation; or overcoming local and historical identities with undifferentiated universal human culture. Those who hold such ideologies are hostile to the notion of unity in diversity, and give rise to fundamentalism. Reason should be the ultimate guiding force as we communicate with each other here in India, and throughout the world, for reason, leads us to search for truth and happiness rather than dwelling on difference between and among people and trying to make everyone the same. It is an extremely important issue because it goes to the root of the problems of the modern world. Ultimately, humans all over the world share a common identity – we are one and the same species – the human race, in search of ultimate truth and happiness. Therefore,being unique due to geographical setting, and cultural bonding, Indian people ought to be open to enrich human society, as much as it receives, rather than shrinking back into isolationism. The commitment of the Pilar Society and its members in this regard is unassailable. u (The writer is a member of the Society of Pilar. He is Asst. Director at Fr. Agnel Ashram, Verna-Goa.)
Fr. Agnel’s Call, August, 2019
Pilar News
2nd July 2019 marked the 80th Re-Organisation Day of the Society of Pilar. The solemn Eucharist was held in the Monastery and was presided by Rev. Fr. Sebastiao Mascarenhas, sfx, the Superior General. He urged all the members especially the 14 perpetually professed members to be zealous for the mission of Christ. On this joyful occasion 14 Scholastics perpetually committed themselves in the Society of Pilar. They are Presley Colaco (Raia, Goa), Joseph D’Souza (Guirim, Goa), Selvin Cruz (Raia, Goa), Vicky Hilario (Curtorim, Goa), Ben Rodrigues (Ponda, Goa), Vivin Noronha (Udupi, Karnataka), Manoj Furtado (Udupi, Karnataka), Brian Sequeira (Soccour, Goa), G. Jegan Franklin Xavier (Nochikkulam, Tamil Nadu), Charles Mahendra Kisku (Jharkhand),
Fr. Agnel’s Call, August, 2019
Ajit Soreng (Andaman Nicobar Island) Sydroy Gonsalves (Agassaim, Goa), Isaac Fernandes (Morjim, Goa) and Sekhar Das (Tripura). The Pilar Family spent the day in Adoration of the Blessed Sacrament. The Re-Organisers too dedicated their lives in the presence of the Blessed Sacrament. Every year this dedication to prayer, is kept alive reminding every member of the Pilar Family that prayer is our foundation. In the evening, the Traditional Football Match between Priests and Scholastics was organised. Most Rev. Alex Dias, Bishop Emeritus of Port Blair was the Chief Guest. The match witnessed excellent play of football by both the teams and it ended in a 1-1 Draw. The Chief Guest appreciated the teams and shared some nostalgic memories of his love for football. u
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A G N E L O Crossword Puzzle - 3
Carissa de Sa
DOWN: 1. Fr. Agnelo said, ''It is not clothing that honours a man, but his _______." 2. Fr. Agnelo was inspired by this priest who was the founder of the Society of missionaries of St. Francis Xavier. 3. To those who were going to get married, Fr. Agnelo recommended a _______. 4. Number of years spent by Fr. Agnelo in pastoral ministry in his first missionary parish of Shiroda. 5. At the seminary refectory, he always occupied the _______ place among the professors at the table.
Rules for the Crossword 1. Children till the age of 16 can participate in the crossword. 2. Please be clear. No cancellation or overwriting will be allowed 3. Mention your details below in the space provided. 4. Cut along the dotted line and send it to Fr. Agnel Call Address before 24th August, 2019. 5. You can find the answers in the books Secrets to Share and Ven. Agnelo an ardent Pastor. Details Name: Date of birth: Address: Phone No: Class: School: Subscription Number:
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ACROSS: 6. After Shiroda, he was transferred to this parish. 7. Fr. Agnelo was always _______ to his superiors. 8. He was called a "_______ in the pulpit.'' 9. A famous saying of Fr. Agnelo, "In order to become a saint, one must _______ much." 10. He lived a life of prayer and _______.
SOLUTION: Crossword Puzzle - 2
Winners Jayden D’Silva, Siolim - Goa Anito Fernandes, Cuncolim - Goa Melvice Rodrigues, Calvim - Goa
(The cruciverbalist is a student of Biotechnology at Dhempe College, Goa)
Fr. Agnel’s Call, August, 2019
Venerable Agnelo our great intercessor before God
Vice-Postulation Office
(Translated by Miss Carissa De Sa)
Canacona: I prayed with deep faith to Ven. Fr. Agnelo for my sister’s operation to go on well and through his intercession the operation was successful. I thank Ven. Agnelo and pray for his early sainthood. Alvito Pinto
Porvorim: I was sick for a long time and the doctor said I would have to undergo an operation and he was suspecting cancer. I was scared and prayed to Ven. Fr. Agnelo for all my test reports to be normal. I was completely cured. I thank Ven. Agnelo for coming to my assistance and I pray for his early sainthood. Carmelina Pinto
Quepem: My son was complaining of repeated stomach pain. We came to Pilar and prayed with faith at the tomb of Ven. Fr. Agnelo. We took his relic mud and mixed it in water and gave him to drink. It was a miracle to see that very same night he passed a stone in his urine and his pain stopped completely and he is now fine. I thank Ven. Fr. Agnelo for interceding for my son. Sarda Fernandes
Dramapur: I was suffering from a slipped disc and doctor said I needed to take rest or I would take a long time to recover. I was supposed to go on the ship. Before that I went to Pilar and prayed to Ven. Fr. Agnelo and took relic mud from his tomb and after dissolving it in water applied it to the painful areas of my back. After going back on the ship, I had a fall and I applied the relic mud wherever I felt the pain, I felt relief and after working on Fr. Agnel’s Call, August, 2019
the ship for 7 months, I returned home safely. I thank Ven. Fr. Agnelo and pray for his early sainthood. Remy Fernandes
Curtorim: My son had a fall and got a fracture in his leg. Doctor said he won’t be able to walk for at least 21 days. He plays the drum and had a show coming up. We prayed to Ven. Fr. Agnelo; through his intercession, my son recovered fast and was able to go and play for the show. I thank Ven. Fr. Agnelo and pray for his early sainthood. Olivia Fernandes
Prayer to obtain favours through Ven. Agnelo
Almighty God, Our Heavenly Father, we gratefully acknowledge your plan for our salvation, even by working miracles through your chosen servant. We thank you for giving us your faithful servant, Fr. Agnelo, as an example of how to follow in the steps of your beloved Son, Jesus Christ. With our whole heart, we pray that you may lead us through your Spirit to imitate his saintly life. Grant us also the favour we ask (mention the favour) as a sign that he now shares in the glory of our Risen Lord.
Prayer for the Canonization of Fr. Agnelo
O God of infinite mercy, we humbly prostrate at Your feet, we beg of You, with whole hearted trust, that if it be Your Holy Will, and if it serves our salvation, grant Fr. Agnelo the honours of the Altar through the solemn declaration of Our Provident Mother, the Church. We ask this through Christ our Lord. Amen. Miraculous favours obtained through his intercession may kindly be reported to: Vice-Postulator, Cause of Fr. Agnelo, Pilar Retreat Centre, Pilar, Goa India 403 203 Ph.no. (0832) 2219460, 2218694, 2218553 Email: vpagnel@rediffmail.com
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Pilar Toons
Dr. Smitha Bhandare Kamat Kharvi
Dhangar
Gaudi
Velip
(The cartoonist is an Educationist, Columnist based in Goa)
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Fr. Agnel’s Call, August, 2019