Lay and religious representatives from 13 countries and indigenous communities in Asia met in Nepal in November at the initiative of the FABC. Yesterday, on the Solemnity of the Immaculate Conception, the final declaration was published: “It is urgent that the Church amplify indigenous voices.” His wisdom can offer sociocultural resources and forms of relationship with creation that combine “faith and human responsibility.”
Kathmandu () – “Celebrating the synodality and indigenous traditions of life of the Church in Asia” was the theme of the forum that took place in Kathmandu from November 10 to 16, 2024, convened by various organizations and personalities – lay people, priests, religious men and women and bishops – who are part of the Network of Ministries among the Indigenous Peoples of Asia (NMAIPA). Representatives from 13 Asian countries* and a large group of indigenous communities** convened by the Federation of Asian Bishops’ Conferences (FABC) participated. Yesterday, December 8, solemnity of the Immaculate Conception of the Blessed Virgin Mary, the final declaration was made public. “We have decided to continue walking the path of a synodal Church with special attention to indigenous peoples, with renewed hope and the desire to celebrate and safeguard indigenous living traditions in the local Churches of Asia,” the text says.
At the forum, which took place in Nepal, the need to continue the reflection that led to the creation of the ROOTS network – Catholic Network of Indigenous Peoples of Asia was raised. “It is proposed to bring together institutions and people interested in working for the well-being of indigenous populations, to deepen study, theological and pastoral reflection, and concerted action,” says Fr. George Plathottam on behalf of the organizing committee. “At this moment the network is developing an action plan that includes the implementation of training courses for innovative leaders.” Participants in the Forum on Synodality and Indigenous Traditions were divided into four groups “to continue studying and reflecting on the main issues affecting the indigenous peoples of Asia,” Plathottam continues.
The event was also an opportunity to celebrate “indigenous wisdom,” which includes ancient practices related to the values of sharing, hospitality, stewardship and healing. “We recognize its rich cultural heritage in the continuous journey of negotiation, resistance and liberation from all forms of discrimination and marginalization, genocide and violence in society, caused by class and caste,” the document states. Only by recognizing these struggles and indigenous traditions can we move into the future, guided by the Word of God and the transformative power of the Holy Spirit, “in response to the Church’s call to synodality that underscores the importance of inclusion and discernment.” ” which was a central theme of the October Synod in Rome.
But why celebrate synodality and indigenous traditions in the Churches of Asia at the same time? “We have recognized the fact that while 63% of Christians worldwide and 73% of Asian Christians are indigenous, the face of the Church, both in Asia and in the world, has not yet become indigenous. – the statement continues – “It is imperative to recognize that indigenous peoples are not on the periphery, but at the center of the Church.” In fact, the practices and traditions of the populations are very much in line with the peoples spoken of in the Scriptures, who make their own “the fundamental elements of the land, the descendants and the covenant.” Indeed, for tribes in the Bible the land is also a central theme of their identity. “This bond is further reflected in God’s alliance with Noah (Gen 8:20-9:17) which, as in indigenous traditions, extends. beyond humanity to embrace all Creation,” the Forum’s final declaration continues.
These characteristics should also call into question the relationship between the Church in Asia and indigenous traditions, which to this day is punctuated by “collective failures to respond promptly and spontaneously to the struggles of indigenous communities.” “There is an urgent need for the Church to amplify indigenous voices, learn from their sociocultural resources, their ancient wisdom, popular media and healing systems,” it states. And furthermore, that “indigenous systems of government, which naturally practice synodality, offer valuable indications about community discernment through consensus and shared leadership.”
With this attention, and with the inspiration coming from the encyclical Laudato Si’the participants in the Kathmandu Forum invite the Church, parishes and dioceses to commit to “promote the protection of the environment, supporting policies that recognize indigenous territories as sacred spaces vital for the conservation and promotion of biodiversity and well-being.” Adopting “practices that reflect the relationship between faith, creation and human responsibility.”
In the synodal path that has begun in Asia, the “vital” contribution of women is also encouraged with the same special attention. “In indigenous communities in Asia, they are recognized as custodians of traditions and guardians of cultures, who play a fundamental role,” the document says. “Their contribution is indispensable to the mission of the Church and it is essential that their voices are heard and their participation is fully recognized.” As well as the contribution of young people, who are compared to “young shoots in a forest”, and of the laity, who “in the indigenous Catholic communities of Asia play a crucial role in the life and mission of the Church “.
Finally, in the Forum “Celebrating synodality and indigenous life traditions of the Church in Asia” recommendations were developed, gathered in three groups: “Synodality as a natural lifestyle in indigenous cultures: network and communication”, “ Paths of evangelization, catechesis, liturgy and research” and “Topics to be addressed.” A list of considerations to keep in mind when embracing “ancestral wisdom” (see Dear Amazon) of indigenous cultures and at the same time the commitment to build a Church and a world that reflect the kingdom of God, “to enjoy the fullness of life, with justice, respect and shared humanity.”
* Bangladesh, Cambodia, India, Indonesia, Malaysia, Myanmar, Nepal, Pakistan, Philippines, South Korea, Thailand, East Timor and Vietnam.
** Ahka, Ati, Ayta, Dusun Bundu, Fataluku, Gurung, Hmong, Jarai, Kadazan, Kasi, Kayan, Kharias, Mao, Oraon, Paskari, Pulangiyēn, Santal, Subanen, Tamang, Tangkhul and Tetum.
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