VIOLENCE AGAINST MIGRANTS

nelson mandela’s oath

When South Africans hurl insults and inflict violence on migrants, when they strip migrants of their belongings and set alight their businesses, they recklessly go against the solemn oath of Nelson Mandela, the revered father of the post-apartheid South Africa.  Nelson Mandela made an oath that never again shall a human being be oppressed by another human being.  This oath was proclaimed by Mandela on behalf of the New South African nation.  He and many other leaders paid dearly.  They sacrificed their lives so that South Africans might embrace freedom and walk tall among the nations.  Mandela is an iconic symbol of peace.  This symbol is inextricably associated with the nation of South Africa.  He was the incarnation of the hope that South Africans would triumph against all the odds.  Inflicting pain on migrants and refugees is a tragic betrayal of the sacred oath he made on behalf of the people of South Africa.  He bequeathed South Africans the values of human dignity, reconciliation, peace, freedom and hospitality.  It is hardly 25 years since his death, yet South Africans already trample his legacy underfoot and make a spectacle of themselves.  The on-looking nations are no longer impressed.

atrophobia and memory loss

If the unwarranted violent attacks on migrants and refugees are not brought to a halt, South Africans run the risk of becoming like the oppressors of the apartheid era.  The apartheid system brutalised people.  It stripped them of their dignity, humiliated them and inculcated a sense of self-hate.  Indigenous people were physically segregated and declared foreigners in their own country of birth.  This treatment entrenched feelings of revengefulness and bitterness amongst the oppressed.  At the launching of the 70’s Group (April 2019) the former President of South Africa, Kgalema Motlanthe recalled a visit of Ali Mazuri immediately after the celebration of Democracy (1994).  He said Mazuri prophetically warned that now that South Africa is free, South Africans should be careful not to become villains themselves.  Hardly 25 years have passed, some of us South Africans do to our African fellow migrants what our former oppressors used to do to us.  South Africans considered their former oppressors as monsters.  Today we have become those very monsters.  In meting out violence against African migrants we show open hatred.  Such hatred against others impairs the dignity of the other and unfortunately reveals the brokenness of the South Africans themselves.  The shameless physical attacks on migrants and refugees on spurious allegations that they have robbed South Africans of their jobs is simply disgraceful.

South Africans are put to shame by the migrants who simply show a superior quality of self-restraint in the face of such blatant provocation.  A conclusion could be drawn that South Africans who indulge in xenophobia have simply not healed from the wounds of the apartheid era.  They are still hurting and are now taking out their anger on their fellow Africans.  The apartheid ghosts are ubiquitous.  The pillaging and looting of the belongings of the migrants are unashamedly done by the youth while the adults stand by gloating.  They received the stolen goods unashamedly into their homes with a misguided sense of triumphant satisfaction.  The absence of a consciousness of guilt will continue to undermine the moral fabric of the South African society.

the hardening of attitudes

The skirmishes between migrants and locals happen intermittently at various places.  They are unplanned.  At times they happen on the back of a service delivery protest over the lack of clean water, electricity, housing, pit-toilets, schools etc.  On such occasions the anger and frustration of the local people at government’s empty promises have tended to engulf migrants who live in the same neighbourhood as the protestors.  These sporadic confrontations if they go on unchecked, are likely to set up a bad precedent.  They hurt people who are involved in them, deeply.  They are likely to lead to the hardening of attitudes between locals and migrants.  Migrants who are currently the victims will one day seek to retaliate.  It is not as if they have taken out an insurance for personal injury or for the loss of their belongings.  Whatever they suffer or loose in the unplanned attacks is lost for good.  Because these are mob attacks, very few people get arrested, if at all.  The victims do not get to see justice being done.  They then carry on with their lives burdened with the memory that they have been unjustifiably attacked.  They now also have to entertain the fear that such attacks may erupt again in the future.

the anti-foreigner sentiment

The xenophobic attacks reached a point where members of the diplomatic corps felt it necessary to request an explanation from the Minister of Foreign Affairs.  As representatives of the African countries in South Africa they could no longer stand by while their compatriots are being attached by local people for no apparent reason.  The attacks on migrants cannot just be reduced to hooliganism.  These attacks are patently fuelled by anti-foreigner sentiment.  Hooliganism under these circumstances is an expression of the anti-foreigner sentiment.  If these attacks continue unabated, tension between South Africa and other African countries will begin to show.  Foreign governments expect the South African government to quell and diffuse the inchoate tensions brought about by the xenophobic attacks.  They expect the government to protect all foreign nationals who live in South Africa.  The migrants themselves expect to be treated with dignity, respect and equality.  They do not need to be reminded time and again that they are outsiders.

the contribution of migrants

Migrants from Lesotho, Malawi and Mozambique have been involved in the mining sector for decades even though they do not have much to show for it.  Migrants bring skills into the economy.  Those who run businesses provide employment even to the local people.  Many are involved in the informal sector of the economy.  The contribution of migrants to the economy is significant.  But they also contribute in other ways.  Migrants bring along with them the passion to succeed, industriousness, cultural diversity, and sense of openness to the world as opposed to a narrow inward-looking nationalism and isolationism.  Migrants display a rich cultural diversity in a form of customs, traditions, fashion, music and the arts.  They are the bearers of the new religious movements which have swept South Africans off their feet.  Finally, they demonstrate a strong virtue of courage to cross borders and to explore new possibilities in order to enhance their lives.

Migrants and asylum seekers demand that their dignity as human beings be recognized and that they be accorded the respect given to all persons.  They frown upon being considered as foreigners or outsiders who deserve to be harassed, intimidated, punished and even threatened with deportation.  Their desire is to be given a chance to find new opportunities and to live peacefully with their neighbours.  If confrontations continue to dominate the relationships of migrants and the local people, South Africa should not be surprised one day when South Africans who live in different African countries are singled out, attacked or victimised because of the intolerance and resentment shown to migrants in South Africa.  A fall out between South Africa and other African countries can only have disastrous consequences, hence the urgent need to dissipate tensions whenever they appear in the different communities.

an appeal to youth

Young people have invariably been always in the forefront of the struggle for justice.  The youth of 1976 hastened the advent of democracy in South Africa.  The Economic Freedom Fighters, a political party of young people, is a thorn in the flesh of the African National Congress.  The Fees Must Fall movement of university students twisted the arm of President Zuma to authorise free university education for certain categories of students.  The unplanned intermittent attacks on migrants and refugees are reprehensible acts of injustice.  Such attacks are aimed at excluding and stigmatising migrants.  Where then are the charismatic young people who would take the side of the oppressed migrants.  Their silence is deafening.  Their prophetic voices appear to have been muted at a time when their support and solidarity would have made a significant difference.  The virtue of hospitality amongst South Africans is at present a scarce resource.  They do not take kindly to Africans who share their skin-colour.  The ruling party has a maxim: Bathʹo pele (people first).  Migrants are also human beings (bathʹo).

+Buti Tlhagale o.m.i.
25/04/2019
Johannesburg

PPC ELECTIONS 2019

PPC ELECTIONS 2019

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The Department for Evangelisation needs to reach out to all Deaneries and their Parishes in preparation for and after the PPC and DPC elections. This is following on to our  letter of the 25^thOctober 2018 to all Parish Priests and PPC Chairpersons declaring that time has come for new PPCs to be elected.

We need to assist parishes to have a smooth but spirit filled elections with leaders who are willing to serve and not to be served. This note is meant to help guide parishes in running good elections:

The process needs to be preceded with private and public prayer to the Holy Spirit by the entire Parish. The intention may be included in the prayers of the faithful during Mass.

1. Who qualifies to be elected to the PPC?  (Potential Candidates)
1.1. Any catholic who has been baptized, confirmed and receives Sacraments. A person of proven faith with sound morals, who is in full communion with the Catholic Church (canon 512), participates in parish activities and is above the age of 21.
1.2. A person who is willing to commit their time, talent and wisdom in a consultative and collaborative manner, willing to work harmoniously with the Parish Priest. A person who is willing to unite the parish community.
1.3. A person who has not served in the PPC for two terms of three years in succession without a break. After serving for three years, a person may be elected for another term of three years and thereafter does not qualify for re-election. (PPC Statutes 3.3)
1.4. One who demonstrates the gifts of wisdom and prudence, willing to participate in an ongoing process of faith formation.

This has to be adhered to strictly.

2. Nominations Process: Suggestions for nomination of candidates.
2.1. PPC should comprise of representatives of different communities. Such as SCCs (Small Christian Communities), Sodalities, Youth, PFC (Parish Finance Committee – one member) and other groupings within the parish communities e.g. Schools, Religious Communities etc. (PPC Statutes 2.2.2/3/4)
2.2. Nominations can be made from the entire Parish community where necessary. This helps to represent all people even those who don’t belong to SCCs or any group within the parish. (PPC Statutes 2.2)
2.3. Elections must be conducted to determine the representatives by way of getting more votes from those nominated by communities. Whoever gets the highest votes will become a member of the PPC.
2.4. Leaders of groups are automatically members of the PPC provided they are not exceeding  stipulated term of office. A committee member of a group/sodality may represent them in the PPC.
2.5. We encourage “secret ballot” to be used as the transparent method for this election. People have to feel free of influences to elect their Parish leaders.
2.6. Neutral people may be asked to assist in running the elections. Deanery leadership or cluster Parishes may assist each other by providing such people.
2.7. The size of the Parish will determine the number of PPC membership. All parishioners should feel represented.

3. Duration of Elections: When should elections be held? (Timeline)

3.1. Every Parish should aim at electing from the 3^rd March 2019 and be done by the 24^th March 2019. (See letter to priests dated 25/10/2018). The Synod Champion is an ex officio member of the PPC.
3.2. All PPC Chairpersons in a Deanery should meet to elect the Deanery Pastoral Council (DPC). These should be in place by 14^th April 2019.
3.3. On the 4^th May 2019 the eight elected Deanery Chairpersons will meet at the Cathedral Place to elect the Archdiocesan Pastoral Council (APC) Executive Committee.
3.4. On the 11^th May 2019 All PPCs will come together at the Cathedral hall to be inducted by the Archbishop.

4.PPC Lists
A complete list of the PPC, the Executive Committee and reps for the various portfolios should be sent to the Department of Evangelization signed by the Parish Priest before the 31^st March 2019.

*Should parishes need more clarity or assistance of any kind, please contact us on 011 402 6400.*

We will appreciate your commitment

Yours in Christ
Odilon Molapo
(Head of Evangelisation Department)

Ordination invitation 2018

National RE Coordinator: Position

NATIONAL RELIGIOUS EDUCATION CO:ORDINATOR

The CIE is a dynamic, creative NGO serving Catholic schools in South Africa.

The position of National Religious Education Co-ordinator has become vacant and we are looking for an innovative, passionate Religious Educator to fill the position. The CIE invites applications for this post to start as soon as possible.

The successful applicant must have:

• A teaching qualification and registration with SACE
• A qualification in Theology, Scripture or Religious Education
• Experience of teaching RE in a South African Catholic school
• An understanding of the place of Religious Education in Catholic schools

In addition the candidate must be able to travel extensively across South Africa, have a driver’s licence and excellent writing skills. This is a Johannesburg based position.

Applications, together with a CV and contactable referees, to be sent to portia@cie.org.za by 30 October 2018.

A cry to the beloved country – meeting the challenge of land

 A statement by the Southern African Catholic Bishops’ Conference

Urgency of the Land Issue

It is widely accepted that the matter of land ownership in South Africa calls for urgent attention.  The consultations conducted throughout the land have evoked and are evoking strong feelings which cannot be ignored or simply brushed away.  A nerve with strong historical roots and which cries out for healing and the restoration of justice, has been touched.

Based on Biblical teaching (1) and further developed by the Social Teaching of the Catholic Church, we affirm that the land is meant for all the peoples of the earth and is held by us in a sacred trust. There is no such thing as the absolute ownership of land. (2)  Human Beings are always at the centre of our social and economic life.  It is a matter of human and divine justice that people have access to the land and that it be equitably distributed. In this perspective, priority has to be given to the poor and the landless. (3)

To ignore these fundamental realities is to invite a backlash that can only be harmful to all the citizens of our land.

The Complexity of the Land Issue

The framing of the debate in terms only of the expropriation of the land without compensation is at best only the beginning of the process, at worst the opening of a Pandora’s box.  There is no easy or simple solution to this vexed matter.  In order to appreciate the complexity of the matter we have only to consider the following facts amongst others:

the magnitude of the demand for land; the shortage of land in sought-after urban areas; concurrent claims to the same land; the problem of long and drawn-out litigation; the reality and danger of corruption in the process; the limited capacity of the State in dealing with the whole process – cf. the present backlog…  And so, the list continues…

It is no exaggeration to say that the present situation calls for a great leap of creativity.  At this crucial time in our history we have to make this leap.

Challenges confronting us

In urgently seeking a creative response we need to broaden the conversation beyond that simply of expropriation without compensation. (4)  Amongst the many factors that have to be taken into account, are the following:

the unacceptable gap between the rich and the poor; a pervasive greed both old and new – a stubborn holding on to and a relentless pursuit of privilege; the collapse of the rural economy and the influx of people into our cities; the involvement of Traditional Leaders and security of land tenure; the productivity of the land; the building of capacity and access to markets; a destructive and dehumanizing consumerism; …. etc.

Towards a creative response

Enduring values and principles

We affirm the need at all times for the following: respect for human life and human dignity; a democracy at the service of the common good; transparent and incorruptible leadership; responsible dialogue; non-violence; respect for the Constitution and the judicial process; practical wisdom and the rejection of populism…etc.

New initiatives

Both old and new ideas must be revived and re-imagined, as for example: the publication of successful models of shared ownership; the active encouragement, development and incentivization of such models; the generous involvement of civil society and business; renewed economic decentralization and the revival of rural areas; the opening up of marketing bodies; support for socially responsible entrepreneurial initiatives; the encouragement of voluntary initiatives and the promotion of simple and selfless lifestyles…etc.  These examples only serve to highlight the urgent need for new creativity in the conversation around land and the other factors of production.

Conclusion

We the Bishops of the Catholic Church, maintain that these and other broad human and divine values are imperative.  To ignore these would be dangerously irresponsible, morally unacceptable and harmful to human persons and the common good.  Our call is addressed not only to our own Catholic leaders and communities but also to all people of goodwill who are passionately concerned to see a true and just flourishing of our Beloved Country – and indeed of the whole Southern African region and further afield.

At this critical time and recalling the best of decisions leading up to 1994, we believe we are once again called to respond to the critical challenge of this time.  Guided by the noblest of human values and divine truths we pledge ourselves to be a part of this creative process.

Archbishop Stephen Brislin

President Southern African Catholic Bishops’ Conference

Media Queries:

Archbishop William Slattery OFM
Archbishop of Pretoria and Spokesperson for the Southern African Catholic Bishops Conference
+ 27 83 468 5473

Footnotes

1. Leviticus 25:23 ‘Land shall not be sold in perpetuity, for the land belongs to me, and to me you are only strangers and guests.”
2. The Compendium of the Social Doctrine of the Church states “Christian tradition has never recognised the right to private property as absolute and untouchable. On the contrary it has always understood this right within the broader context of the right common to all to use the goods of the whole of creation. The right to private property is always subordinated to the right to common use, to the fact that goods are meant for everyone.’ [#177]
3. The principle of the universal destination of goods which is at the heart of our tradition requires that ‘the poor, the marginalised and in all cases those whose living conditions interfere with their proper growth should be the focus of particular concern.’ [Compendium #182]
4. Our tradition allows for expropriation if it is for the common good. The Catechism of the Catholic Church (CCC) states: “The universal destination of goods remains primordial, even if the promotion of the common good requires respect for the right to private property and its exercise…. The ownership of any property makes its holder a steward of Providence, with the task of making it fruitful and communicating its benefits to others. [CCC 2403. 2404, 2406]

Pope Francis in his encyclical ‘Laudato Si’, quotes Pope John Paul II as follows “The principle of the subordination of private property to the universal destination of goods, and thus the right of everyone to their use, is a golden rule of social conduct and ‘the first principle of the whole ethical and social order.’”