CONTENT

Editorial: Lucie Pruvost

"Interculturality"

1. Building Communion in Daily Life, Community of Bukavu Kadutu
2. Growth through One Another in our Differences, Community of Paris-Gay-Lussac
3. May Our Diversity Become our Treasure!, Community of  Tunis Raspail
4. Interculturality ? A Long Journey, Community of  Morelia

Sharing Life

1. A Pot, Three Stones and Fire, Margreth Kibola
2. At the Service of Africa in Europe, Begoña Iñarra
3. Paying Homage to the Women in Africa, Francisca (Paquita) Reche Reche

Walk through the Archives

Lavigerie, a Prophet Concerning Interculturality, Lucie Pruvost

Did you know?

Interculturality ? Some Precious Insights

In Tandem

Knowing One Another, F.X. Bigeziki, MAfr.

Editorial staff

Editorial

By living interculturality in a positive and constructive way, we participate in the realization of the Millenary Objectives. They aim at bringing us to build a more fraternal world based on a better life for all. The Sharing of last October already presented this question which the 2005 General Chapter had highlighted as part of our lived reality as MSOLA, coming from a variety of cultures. It is in this context that we are called to “celebrate and build our communion for mission".

      Setting up the Salomé Programme gave all our communities tools for their own transformation in this orientation. According to a Spanish sociologist, Miquel Rodrigo Alsina, “The thrust of interculturality is one of encounter and respect. Interculturality implies, by definition, interaction. There is no best culture. There is no hierarchy among cultures. Each is worthy of respect from the others.” The Lord Jesus himself gives us an example when, venturing forth into the region of Tyre and Sidon, he let himself be challenged by a Canaanite woman, a foreigner for the Jews, and allowing her to take her share from the table of the children. This was a major step in becoming aware of the universality of his mission!

     This experience shows us that learning the language of the peoples to whom we are sent must go beyond the language learning level. It is not enough to speak the language of the other or others, to live interculturality; it goes far beyond that: words even if translated often carry different meanings according to the language used. Our communities, often multicultural, are built up from our different ways of thinking, of feeling and of acting. It is thus that we receive each from the other the promised hundredfold.

      With the desire to live and witness to fraternal living, we will never exhaust the theme! The different contributions, reported in this issue, witness to the concrete manner in which interculturality is lived day after day in our communities. Bukavu Kadutu and Tunis Raspail specify how they have used the tools taught by the Salomé Programme. The two other communities, Paris Gay-Lussac and Morelia, do not approach the question from the same angle, because their contributions were foreseen for the last October issue. The abundance of material overflowed into this issue, very appropriately, showing how the sisters feel enriched by their diversity. Some reflections noted here and there show that interculturality is also lived elsewhere, in the Church and in the world.

      «Sharing Life» among ourselves: This is another way of witnessing to our desire for communion. The second part of Begoña Iñarra’s testimony presents her activities of lobbying among European decision-makers, at the heart of the AEFJN network (Cf. Sharing, n°5/2008). In another line of thought, you may discover the itinerary of Margreth Kibola who made her final vows last January. Like the six sisters who preceded her last summer (Cf. Sharing, n°5/2008) she allows us to participate in what is so important for her, MSOLA, now finally professed in our family. Francisca Reche pays homage to the African women on the occasion of the International Women’s Day, 8th March. A variety of Communications are also an aspect of this sharing of life.

      How our Founder listened to the Spirit and became prophetic in matters of interculturality at a time when this idea did not yet exist, may be read in “A Walk through the Archives”.

      This issue of Sharing will reach you a few days before or after Easter. All those who have participated in putting it together wish you an Easter season filled with the joy of the Risen Lord, who, in calling us to “build communion for mission”, never ceases to want us united in our diversity.

Lucie Pruvost

BUILDING COMMUNION IN DAILY LIFE

Our community?
      We are nine: a Congolese majority, one Spanish and one French. Among the Congolese, we are of six tribes, for we come from different regions. Five of us follow the postulancy formation programme. It is a big house, open to divers groups, in a popular quarter where many people live with difficulty. Close to us is a small community of four Congolese who are preparing for the postulancy.

Our particularities?
      What comes first to our mind is what we eat: menus are prepared in turn. They take into consideration the differences: crudities for some, fufu for others (pastry made of cassava or maize flour or both of them, a food well known in Congo). The dominant rule is tolerance and openness with joy. « I can give up fufu every day », says Mapendo. « If you had not made the tortilla (omelet with potatoes, a dish from Spain), we would never have known of its existence! », says another one. There is even room for a diet. Each one enters progressively in the habits of the others, happy of the openness.

      Unanimously, we happily realize our joy in welcoming in our house, according to the Congolese culture; close or extended family members, friends, neighbours, aspirants, affiliated members of our Congregation, other various relations… Welcoming at table or for a night, which in the past might have caused problems, has become quite natural. Generally, the mid-day meal is sufficient, even if it needs adding for the evening. A fufu is quickly prepared. It is not done without discernment, nor discreet dialogue; and that can be subject to evaluation. During a community meeting, we have come to a common understanding regarding what we offer to a guest, basing ourselves on the family habits of each one and knowing ourselves as members of a religious community open to all. For example: to whom do we offer a beer? For us, this welcoming is a witness of our fellowship according to the Gospel, which gives much joy on all sides.

      The language: We are in a French-speaking country of Africa, and here the language of the Congregation is French. This is the unique language we have in common. We are conscious of the continual adjustments we have to make in order to understand one another: the postulants are still learning, the professed sisters speak it according to the particularities of the milieu where they have started: Congo, France, Belgium. The dictionary is the most used book after the Bible! The scrabble gently helps to perfect the spelling and the vocabulary. What unites us is our thirst for communicating and for knowing the other, that goes up to Gospel sharing and prayer. There is also the joy to hear one or the other speaking her own language. Isabel was on the phone: « This is the first time I hear Spanish! », says a postulant; and thus the Kikongo, the Kinande, the Thsiluba, for others. This is the visible part of the cultural iceberg that makes up each one’s personality. Swahili is the most common local language after Mashi. Young people learn it quickly. In community, this diversity is expressed in the Eucharistic liturgies, by songs in different languages sung by all.

      The rhythm of speech: « French people have the reputation of speaking quickly, with the temptation of interrupting someone », recognizes Françoise. In the Congo, it is slower. Is it because of the gymnastic of a language practiced since childhood or a form of thought? There are persons of high context, others of low contexts, says the Salomé Programme. We have to go a long way on both sides, some in respect and patience, others in sensitivity when going straight to the facts.

      In our desire for harmonious relationships in interculturality, we come up against another obstacle: the different sensitivities. For example in discerning how to help somebody with the apostolic fund or how to organize a feast. “It is personal”, we say. Personal or cultural? Culture and personal history interfere with one another.

How has the Salomé Programme helped us?
      Thanks to Marie-Alice Terrettaz’ visit in December 2007, we have re-organized our meetings making room for the Salomé Programme, as well as for the Lavigerie Documents. With great satisfaction, we are aware that, since that day, many of our meetings have been an occasion for deep sharing among us, meeting our desire to reveal ourselves to the other. The results of the survey, read personally and studied together, have brought us more closely together in a same love for the Congregation, for building anew Communion for Mission.

      We have made practical commitments. They have inspired our apostolic project. We have not finished exploiting the respectful listening; each one has seen where she has to make an effort. Above, there is an allusion to « low context » and to « high context ».

      For two years, we are using the mutual invitation in our meetings. This practice is especially helpful in the meetings when the postulants and professed sisters are together, because of the differences of age, of formation and of experiences. The postulants are amazed at feeling equal with the others. Our decisions are the fruit of each one’s input. That gives us much joy. Thus for the preparation and evaluation of the feast of the 8th December: we had decided to invite at our place our sisters and the Missionaries of Africa of Bukavu.

      In the work of formation, Hélène Shalukoma and Isabel Arance are eager to transmit to the younger ones this intercultural openness. They feel helped regarding the quality of the accompaniment.

Help for us as being sent to persons of a different culture?
      The Salomé Programme makes us surely more sensitive to the differences and to the cultural richness of the persons; sensitive also to their need of being accepted in their particularities whatever they are.

Some examples:
- One of us of Shi culture notes that she is called to speak Swahili so that the people of Rega and Nande language do not feel left aside in the group where she is studying.
- In relation with the Lay Lavigerian Missionaries, listening and respect of the rhythm of speech and thought improve the quality of the committee meetings.
- We live in a region of conflicts. It is not evident to consider each tribe with esteem and respect. Temptation to generalize the harm done by some people to a whole group is real. Ways to re-establish relations have been proposed.

      Those are some approaches of our steps towards an interculturality recognized and put in value in community as well as outside. It is essential for building Communion for mission.

Community of Bukavu Kadutu

GROWTH THROUGH ONE ANOTHER IN OUR DIFFERENCES

      For all of us, interculturality is a living together with sisters of different nationalities and coming from very different horizons: at times from Africa, at times from America or Europe, to which are added the Asian encounters through our student sisters. Here in Paris, all cultures rub elbows, intermingle and embrace one another… not to mention the street, the Latin Quarter where we live with its large schools, the Sorbonne, the restaurants with all the specialties of the world, its numerous libraries!

      In our community, each one can speak of encounters with the other in Africa. This one has had to adapt to all the regions of Africa, from North to South. That one, in contrast, has spent 50 years of her life in Burkina becoming Mossi with the Mossi. On their side, the student sisters coming to learn French at l’Alliance française, experience the vast mixing of globalization by interacting with Chinese, Iranians or the Uzbeks, even as they try to insert themselves as Africans.  And then there are the seniors of the house who are invited to adjust their habits as they welcome the endless changes in the community. For the sisters arriving from Africa, it is the discovery of a Church of the unknown France somewhat turned to its internal problems with the “traditionals”, its regrets… What is wonderful is that we all accept to enter into the culture of the other. What joy when Prospérine prepares the bugali from cassava! When Florence entertains us with her very French riddles! When one or the other brings in friends of any nationality!

      All this calls for a lot of attention, patience in the small efforts to know and to present oneself, one’s country and its customs… It calls for constant vigilance: welcoming and respecting the other who is different; patience in understanding; different points of view; other customs. All this calls for a lot of sharing, of dialogue to arrive at the point where we go beyond our inner frontiers, beyond our own ways of doing in our own country, seeking all the richness that interculturality can bring us.

      Our life in Africa has fashioned us in many ways, for example in the way of welcoming and a “being with”, in a relationship attentive to the other, whoever it is. How to enter into this process? First of all, there is the normal attention given to everyone, let us not forget that! Then being simple and not forever highlighting what is different. Hospitality, welcoming, having space, are appreciated in a student community. That cannot be improvised and calls for community preparation for the one arriving, even more when she comes from another country speaking a different language with other customs and habits. Be attentive to the way of speaking, if it is a sister coming to learn the language: take time, speak slowly, pronounce well, explain…

      International congregations more or less live interculturality as we do, but not always in the same way. We feel it; we see it in the contacts of Sisters and Brothers in the groups of our student sisters. Our Founder marks our approach to Africans: go towards… be with… build up… a more felt attentiveness…

      Our family education has also marked each one of us. For one of us, openness to outside the country has always existed: a Polish great-grandmother, uncles gone to Algeria with their families up to Independence; religious aunts in international congregations. We were talking of all these countries, cousins from Tunisia… Another experienced cultural mixing when, between ages 16 to 22, she spent several periods in England. Nowadays “mixed marriages” means that the “different” other is met right in the family.

      It is from the very beginning of our religious formation that we have been trained with the MSOLA international communities. This goes way back, as described by a French sister who, almost 50 years ago, had the good fortune to live this internationality since the novitiate in France. “At the novitiate, we prayed, reflected, chatted, danced with Spanish, Swiss, and Portuguese. The mixing with other nationalities was not unknown to us French. However, what we hardly realized is that it was France that imposed itself with force in everything: way of eating, speaking, thinking, and recreating. We, the majority of the group, were not even conscious of it.”

      It is a fact that the formation received did help us to reflect, to deepen our relations with sisters of other nationalities, with the people of the country, the customs, traditions, food, religion… One of our sisters noted that numerous changes of mission assignments to different countries, did not favour learning the language, but she benefitted from a greater enriching openness with each country, each ethnic group… Another sister thought that it is often the temperament of the person rather than the nationality difference that creates difficulties. From this emerges the importance of ongoing formation: juniorate, tertianship, a variety of sessions. The call for a readjustment is ever present.

      The welcoming of “differences” is to be lived everywhere and with everyone. Christian faith opens us to it by inviting us to see the other as a brother, a sister, and it supports us in an ever-greater love of others. “Love one another”, said the Lord, a call so often taken up by Mother Marie-Salomé: “Love one another, help one another as sisters… forgive… seek to know the other who is different, understand and love one another…” Be attentive to the other excluding no one that is the basic of life in community; growing through one another.

Community of Paris Gay-Lussac, France

MAY OUR DIVERSITY TRULY BECOME OUR TREASURE!

      We, the community of TUNIS RASPAIL, have been together since November 2008. At the rhythm of one per week, each has presented herself to the others so that all could appreciate the rich variety at the heart of our group. Here is who we are.
     
   Melika, French, 69 years old: I came to Tunisia before becoming a MSOLA, and since my first profession, I have always been here. It is a long fidelity to the people I love. That does not mean that it is always easy at the college where I am in charge of for the education of the 12-15 years old. I also give lessons in Arabic at the House of Studies. I have a gift for singing and I especially love to sing and make others sing in Arabic.

      Adoración Bolivar, Spanish, 67 years old: I have been in Tunis since the month of April 2008. I was initially sent to Burkina Faso and to Mali, then to Spain. I have lived in the Canary Islands and I love to prepare rice with bananas and fried eggs. I never thought I would come to Tunisia and I consider my arrival here as a “pleasant surprise from God”. I am happy to teach human formation to young Tunisians in a private diocesan school and also to accompany Sub-Saharan Christian students who gather together in an association of Young Christian Africans of Tunisia.

      Maria Hernández, Spanish, 65 years old: I have spent most of my MSOLA life in Tunisia. I first taught at primary level, and keep faithful friendships of that period. The most beautiful period of my life was when we lived in a working-class area, very near our neighbours. Now I work at the secretariat of the House of Studies and also in the library for secondary school students.

      Carmen Sammut, Maltese, 57 years old: I have recently returned to Tunis where I had already lived eleven beautiful years. It is with joy that I return to this city and its inhabitants. I presently give an intensive course of Arabic in the House of Studies where I see myself as a bridge making known the language, something of the culture and the love which I have for this people.

      Clémentine Mukampabuka, Rwandese, 35 years old: I arrived in Tunis in November 2008. I had already an experience in the Maghreb, having spent four years in Oran, in Algeria. There I worked with students in the library. Here, I follow a correspondence course in library studies – documentation – multimedia; I also work in the diocesan library two days a week with an orientation for comparative religions.

      Gisèle Some, Burkinabe, 35 years old: I arrived here in the month of November 2008, after four years in Goma (D.R. Congo). It was unexpected for me also. Here, like Clémentine, I follow the correspondence course of librarian – documentation – multimedia. Twice weekly, I I work in the Centre of Studies of Carthage, a large university library in the heart of Tunisia. As everything is in Arabic, even the community Eucharist celebrated three times a week, I learn to stutter, read and write this language. What an effort it is to open the book “backwards” and to read from right to left!

      Our treasure is precisely in the fact of coming from different horizons according to our places of birth and of our experience of MSOLA life. Another richness is that three of us have many years in the Maghreb and three are new. Thus, at Christmas and New Year, we invited old friends and new acquaintances: Moslem Tunisians, to share our joy. In this way, each opens to this country that is welcoming us and to its culture. In the same manner, our friends invite us to share their feasts.

      In our community meetings, the mutual invitation helps us to listen attentively each to the other, “without concern for when I shall speak”. This helps us also to be sure that each one will have her say, for with the six of us some love to speak a lot and others are rather reserved. Sometimes we are tempted to blame our difficulties on the differences in culture, while in fact our differences are also due to our temperaments, our personalities so different, and to our education. We also see that it is difficult to separate the culture from the education received or the customs from daily life. An example: placing the fork with the points down or up according to what was the habit in our cultural space, does not really matter. And yet, it can be at times annoying!

      The Salomé session helped us to put names on the realities we are living, beyond the shock of differences. Be conscious of what I live, consider my feelings to get to the roots within myself, in my values and my needs, helps me to communicate on equal terms. So it was that one among us, on arriving, found that the garden was not very beautiful. In her cultural image, the yard should be very clean, free of weeds. In her free time, she started to pull out what others called “the lawn”, a kind of wild grass which grows here and survives the summer heat. At first, not many reactions, but the day came when someone told her that she should not do this. In searching within herself, she was able to explain what it was that prodded her to clean the garden in this way.  She was also able to listen to the ‘why?’ of the others. This facilitated a better communication helping us understand each other and to mutually adjust.

      The text « Construire la force intérieure » (Building Inner Strength) is very useful in our daily interactions. It helps us to grow in the appreciation of self, and to express our own truth with empathy.

      Recognising different communication styles helps us to listen to the other to the end, and not interpret in my way what I hear. This not only helps in community, but also in our places of work where we are constantly confronted with a very different culture.

      In the Arabic language studies, one text explains to foreign students, how to indicate direction. Tunisians will in fact often use an indirect style of communication. They will not say “turn at the third turn” but “the first turn, no; the second turn, no; the third turn, yes.” The class became agitated: one realised that she never gave her Tunisian friends the time to finish what they were saying because she finds that the responses were so long. Another remembered that she often got the response « ma ysälš » (that does not matter) instead of simply saying yes or no. We therefore discussed different communication styles in class aiming at the best possible understanding.
      Seeing how the Salome Programme facilitates a better daily communication, we are encouraged to deepen the tools already received and to receive new ones. We want to continue to learn how to improve the quality of our relationships so that “our diversity really becomes our treasure”, which is part of our apostolic community project. Thanks to the General Council for this very rich programme!

Adoración, Carmen, Clémentine, Gisèle, María and Melika
Tunis Raspail

INTERCULTURALITY? A LONG JOURNEY

      Leticia (Lety) Garduño’s arrival and Fernande Patry’s visit enriched our interculturality. All together, we have reflected on our manner of living interculturality. A simple brainstorming, already introduced us into an experience of interculturality: how the same word can cover different meanings according to the experience of each one. Finally, we thought that interculturality refers to a relation between cultures, where there are interactions, reactions and sometimes confrontations.

      We concluded that interculturality is a process in which different persons meet. This encounter may provoke a shock and lead to a confrontation. It is then that we have to dialogue to take a decision. We then allow ourselves to be touched by the culture of the other, change our way of thinking and acting. If not, we risk closing on ourselves and coming to isolation. We forget that the other is different; we try to change her. This journey, which goes from the shock of the encounter to transformation and enrichment, is painful by its very nature. It is however, a source of growth and inner freedom. In one word, it is a paschal process. 
      We experienced this with Lety’s arrival while meeting with her family coming to welcome her. We wanted to celebrate the meeting of our two families, the natural one and the MSOLA one. We prepared typically Mexican dishes used in this kind of reunion, the well-spiced pozole, and the cake that marks Mexican feasts. When it came to the meal, never having eaten of this typical dish, Fernande experienced a ‘culture shock’. “How do I eat this? How do I serve myself and what do I take? What do I do with the tortillas? And the spices?” She decided to observe how the others managed it. From that moment on, the language difference was no longer an obstacle. Through Portuguese, she was able to make herself understood and to understand Spanish.
     
      On the same occasion, we lived the encounter of the religious aspects of our two cultures, Mexican and MSOLA culture. In the milieu where we live, consecrated persons are surrounded with deep respect. People see in them the presence of God, and they are welcomed as blessings. It is this trust that creates a favourable climate for the intimate sharing of difficult or sad situations in their lives. They know that we will listen to them with respect and discretion and that we will pray for them. So it was while around the table, the eldest brother of Lety spoke of the death of the father, which happened during Lety’s absence. The sharing was filled with a peace mixed with emotion, and was an important moment of our gathering. After that, the joy, the guitar, popular songs took over. Together in the chapel, towards the end of the day, we gave thanks to God, and through the intercession of the Virgin, we entrusted to Him the journey home for the family.

      A language is also special to each culture. Listen to what a Spanish sister has to say on the subject. “When I arrived in Mexico, I was delighted at first to find myself in a country where the culture had much in common with mine. But bit-by-bit I discovered that, even while speaking the same language, many local expressions and certain words had very different meanings, such as ‘promise’, ‘invitation’ and again ‘the notion of time’… This disconcerted me and made me stumble across numerous misunderstandings. I had to progress in the discovery, the comprehension and the integration of this language using the same words, while expressing a different feeling. When I return to Spain, I provoke misunderstandings such as I had met when arriving in Mexico. And again, I must make the effort to resituate myself in my own mother tongue.”

      Another sister adds, “Arriving in Morelia, I went to language school to learn Spanish. Learning that I was a Missionary of Africa, my professor, a young Mexican, was very interested in me. She promised to help me understand the milieu. She invited me to her home for Christmas. I waited with enthusiasm… but it never happened! In the community, one after the other had similar experiences before understanding the milieu.” In our contacts with the people it happened that some persons expressed the desire to come and visit us. We agreed on a time. On the set day, no one shows up.

      This happened often for our vocation recollections. The young women, full of enthusiasm, promising to come to the next one… and then, nothing! We began doubting their intentions. But in speaking with a Mexican Missionary of Africa, we understood how to interpret these facts. In this context, the real intentions are expressed not only with words, but also by the intonation of the voice, the gaze, and gestures. There is a non-verbal communication to be picked up.

      Other experiences have helped us in communication. A friend of the community invited us to visit a Mexican village. We were very enthusiastic about it and accepted the invitation with joy. But deep inside, we doubted. On the given day, none of us was prepared for the outing. Great was our confusion when our friend arrived at the hour agreed upon!

      Other examples have to do with our way of expressing ourselves through symbols, colours, MSOLA culture. We have decided to dress with a traditional African cloth, a kind of uniform to wear in circumstances where we wanted to highlight our belonging to the MSOLA. When we looked together at the cloths we had received, the Mexican sister said she would like to decorate her ‘boubou’ with embroidery of different colours. Our ‘uniform’ would also express something about the Mexican culture.

A special attention must be given to living interculturality in community, for example, the question of timetable and rhythm of life. In Spain and Mexico, breakfast is taken late in the morning. The main meal is in the afternoon, and the supper, late in the evening. It is very different in Germany and in Canada. After dialogue, we agreed on a timetable according to our activities.

      It is in our daily living that we gradually discovered the importance that a gesture or a symbol can have for each one. Thus to set the table on a feast day, the German sister naturally put flowers and a candle in the centre of the table which for her should not be missing. The surprise of the others gave her a shock. Afterwards, she explained that in her culture, the candle was a symbol necessary for the table.
 
      Food is also a notable expression of our cultures. In general in our community, we use local products, which are in a rich variety and within our budget. Each one, in turn, has the chance to prepare a special dish from her country or using a local recipe or even a good mixture of our culinary cultures. This, we all appreciate! The attention paid to the other gradually teaches us to go beyond our preferences.

      Another point calling for dialogue is the time spent at table after the evening meal. For some, it is normal to do the dishes after the meal and then move to a more comfortable place to continue chatting and for recreation. For others, leaving the table quickly breaks the ambiance and cuts the conversation. We must look for an acceptable solution, without being rigid in one way or another.
     
      It is our faith nourished each day in the Eucharist and in prayer both personal and communal, which sustain us in this daily effort. The encounter with God brings purification and invites us to move out of our individualism and to open ourselves to the conversion process. In contemplating the Triune God of unconditional love, we allow ourselves to be transformed together, as we journey towards this Trinitarian communion.

      Entering the Congregation, we know that it is international and intercultural. This implies that we accept in a practical way not to live enclosed in our cultural categories; not to impose our own culture on others, but rather to allow ourselves to be touched by the culture of the other. As in a family, we must go beyond the frontiers of age, personality, education, expression etc. We make ourselves all to all beginning with our own heart, our own community and finally outside.

      If you love only those who love you, what merit is there? Don’t even the tax collectors do the same? (Mt 5: 46-48). This attitude of CARITAS without frontiers is a part of our MSOLA identity and it has shaped us. “Be truly sisters…”, said Mother Marie-Salomé.

Community of Morelia, Mexico

Sharing Life

A POT, THREE STONES AND FIRE

      An image that reflects my desire for continuous commitment is a pot on three stones and fire underneath.

      A pot? I am a gift given by the creator. I did not choose to be what I am as a person. This makes me feel like clay waiting to be moulded by the potter. What comes out of the clay is the reflection to the potter’s desire. The owner then chooses how to use it and the manner in which to take care of it.

      A pot is very useful. At home in the Chagga land, it is used to make most of the local dishes. People use it to store precious foodstuffs and also to make the local beer. A pot is a very delicate commodity. Thus this symbol reminds me of my giftedness and how my life can be of service to many despite my fragility.

      Three stones? The traditional pot cannot stand alone; it needs support whether used for cooking or something else. It is a reflection of the Triune God as well as of our communion with each other in the community and the Congregation. I receive support from friends and family members. Without any support, the pot can easily break and so can I.

      The fire? Before the pot is used, it has to pass through fire to be strong. The fire and the pot are friends; the more it touched by the fire, the stronger it becomes. My challenge is to allow the transforming fire of God’s love to shape and mould my life each day so that I grow to become more like him.  The Lord invites me not to be a stagnant pool of water but like flowing waters that share life with those I live with and those I am sent to.

      How did I come to know MSOLA? After my two years of college, I became aware of some stirring call within me. In my search about different congregations, I finally met a friend who gave me the address of our sisters. She had met our sisters in Singida (in the central part of Tanzania), but had the old address of Kipalapala in Tabora. We had left the place already for many years. In spite of the wrong address, my letter reached our sisters in Arusha. I then started my journey with Sr. Maïte Sanz De Pablo, with the Vocation Animator of the MSOLA in Tanzania.

      Why do I desire to be part of the MSOLA Congregation? Since my journey in 1996 to this day, two major things have happened in my life: I became aware of God’s unconditional love for me and his constant stirring call deep within me to follow him to be of service beyond my little world. I found peace and joy in this grace of being part of the mission of the Congregation in Africa.

      My dream for our MSOLA family is to be and become ever more the “ALL TO ALL” to our sisters and brothers where we are, to be ever challenged and inspired by St. Paul, Lavigerie our founder, and Mother Marie-Salomé. Following the generous spirit of our ancestors in faith, may we respond with courage to the needs of our afflicted Africa today! I believe, our little contribution will make a big difference in all those we touch with our lives, from young to old. May it be so! God bless Africa and bless us!

DARE TO BE DIFFERENT
Dare to break a new path where none exists;
Dare to go against the popular way of thinking…
Dare to take a stand for what you know is right;
Dare to make a difference for the better in the lives of those you come in touch with.;
Dare to reach higher than the stars and achieve fulfilment!
(Words from a card)

Margreth Kibola, Nairobi South C

AT THE SERVICE OF AFRICA IN EUROPE (Second part)

      As we announced in February 2009 last issue, here is the continuation of Begoña’s article. Enjoy this reading!

      To realize AEFJN’s mission, that is to influence the decision makers in favour of Africa, we form platforms or networks with other groups. At present, we work mainly on two issues: “Climate Change” focus on agrofuels and “Trade and corporations”, focus on the “Economic Partnership Agreements” (EPA) between 4 African regions and the European Union (EU). We are working together with the civil society in Europe and in Africa, where different actors – farmers, business, Churches, youth, trade unions - are very active against the EPA. AEFJN has commanded two studies (Burkina Faso and Zambia) on the possible impact of the EPA on farmers and urban population.

      We work towards a European legislation for European Corporations working in Africa where the companies will be responsible in their country of origin for violations of human and socio-economic rights done in Africa. This will have an impact for instance on the exploitation of minerals in Eastern Congo and the way these rich minerals find their way to the neighbouring countries.

To follow these issues means to participate in different kinds of meetings:

- With other NGOs to decide common strategies and actions.
- With the European Commission (EC) to see where they are at the EPAs and to present our position, quite different from the one of the EC.
-We also participate in meetings at the European Parliament. The parliamentarians with whom we deal are in general much more open to our proposals than the European Commission. That shows to the Commission that the point of view of civil society is not that “strange”.

      As some Africans – civil society and politicians - participate in the meetings we attend; I have an opportunity to meet them and to have their opinion regarding the different issues we deal with. These meetings give me a great joy, especially when I have met them before in their own country… When I say I have worked in Africa for so many years, they become friendly and even more if I know the country they come from. These meetings with people of all kinds and credos, with whom we have common interests, make up for the “dry” work at the secretariat. It is a joy to see the commitment of so many young NGOs workers towards the people of the South. They are “professionals”, who can work till late at night during meetings and do a very serious work.

      Another source of joy in the work is the contact with the 11 AEFJN national groups, called “Antennae” in different European countries. I keep contact with them. The Antennae are formed by religious of different congregations and lay people and lobby their national governments.

      The International Secretariat, the representatives of the Antennae and some members of the Executive meet twice a year to decide on the Plan of Action and to discuss different issues towards the future of the Network. We also visit the Antennae from time to time. Participating in their meetings, discussing with the whole group, brings us closer towards a common vision on certain issues. In 2008, I have been in Malta to start a new Antenna. The religious and lay people were very much interested, but it is taking them a little time to start. I went also to Poland. The Holy Ghost Father in charge of the Polish Antenna organized a formation seminar on AEFJN. I gave it with a translator. There was a good group of lay missionaries and some religious from different congregations. It was really interesting to see how interested they were and how they organized themselves. I also visited the Antennae of the UK and of Spain.

      I receive also different invitations to give a talk or a formation session to some groups. If it is in line with the work of AEFJN, I usually accept. In Madrid, I participated in a Seminar organized by the Episcopal Conference on Populorum progressio (PP). I presented the influence of PP in Africa.

      I was also invited to the Seminar organized by the Spanish Conference of Religious (CONFER) on “Religious and Politics”. I animated a workshop on lobbying and participated in a Round Table. In October, I participated in Pamplona in the “Week on Africa”. I presented various African films, and gave a talk on “Women: engines of the economy in Africa”.  The three days I spent there were very interesting, meeting with a group of the Antenna, participating in a Round Table on the Food crises and Africa, and meeting the organizers, men and women interested in Africa.

      Though men and women congregations are members of AEFJN, at present, we are four women in the staff of the International Secretariat:

- Agnes Charles, a Daughter of Joseph and Mary who has been in Burundi and Uganda takes care of the publications, communications and French translations.
- Christine Fouarge, an agronomist, married with four children; she belongs to the Community of “Chemin Neuf”; she takes care of Food Sovereignty and Agrofuels.
- Anne Rutter, a Sister of St. Joseph of Annecy from the UK, does the accounts, the English translations and takes care of the web page.
- I am in charge of the relationships with other Christian organizations and follow two issues: “International trade and corporations” and “Access to medicines of quality for all”.

      We have also two volunteers. They are retired men who put their knowledge, time and experience into the service of AEFJN. Both of them are Belgian: Michel Noirhomme is French-speaking and Jef is Flemish-speaking. Their work experience in companies and in the government is precious for our lobbying.

      As you see, Africa is at the heart and the focus of all our work at AEFJN. Really I live my missionary vocation at the service of Africa, working at AEFJN.

Begoña Iñarra, Brussels, St. Josse community

PAYING HOMAGE TO THE WOMEN OF AFRICA

      The committee « Solidarity with Africa » had asked me for this text to be broadcasted. It has been largely diffused in Spanish on the Web and by other means. Thus, I am glad to make known the values of my sisters of Africa or to recall them to those who already know them. Each of these ideas has been developed in a series of articles written lately.

      Eighth of March, International Day of Women. A day to pay homage to the women of the whole world. A day not to forget the women of Africa. These millions of African young girls deprived of childhood, condemned to precocious and forced marriages, those who have been mutilated in the name of ancestral sacral customs, those deprived of liberty, of dignity and of a future because of being kept prisoners, raped, forced to be soldiers and made sexual slaves, those deprived of schooling that would lead to a better future

      A day not to forget these mothers overflowing with generosity and courage who have to face so many difficulties, working from morning to night, walking kilometres and kilometres to fetch water and firewood for the kitchen, cultivating or trading so as to help their family.

      A day to think of all those who, because of malaria, of AIDS or other diseases that could have been avoided, die in giving birth; those who assume the heavy burden of looking after the orphans of AIDS.

      A day to uphold those who mourn their children go to seek a better life and to fight so that the drama of « Cayucos » will not happen again, those victims of violence, the most cruel one: rape, used as a weapon of war.

      A day to pay homage to those women whose moral and social strength is the most important asset for the future of the continent. They are the salt, the medicine, the hope of Africa; guardians of life generously given and defended, they sow peace in grounds burnt by drought and the violence of wars. They commit themselves to create a more human and just world where they will be able to take the place that belongs to them. They denounce the ancestral customs that oppress them and they claim just laws that will be applied.

Eighth of March, International Day of Women,
day when all of us: children, youth and elders of the world,
united together,
would make a chain of solidarity with hands of all colours,
united for a world of peace, more just, more human.

María Francisca (Paquita) Reche Reche

Walk through the Archives

LAVIGERIE, A PROPHET CONCERNING INTERCULTURALITY?

     Even if the term “interculturality” did not appear until about 1970, we can now say that our Founder had an intuition of its content. From the beginning of his foundations, even beyond the internationality of the recruitment, he had wished that this characteristic be found at the very heart of the communities, which was new at that time. He expected, he even demanded, of his followers that at the very heart of these international communities they should live as “Catholics”, that is, in a universal brotherhood. “Universality”, isn’t that the meaning of “Catholicity” placed at the heart of his project, as he declares it in 1890? (Address at the time of departure of 20 missionaries for Equitorial Africa, Algiers, 29th June, 1890;  Cf. Constitutions, n° 2, 54 and 55; Capitular Acts 2005, p. 42)

      “It is with this in mind that I wanted all nations (…) be represented there (…) My ambition is that when people speak of your little society, by origin the most humble and the last of the apostolic societies, they should at least say that it is Catholic par excellence.”

     The present meaning of the word “Culture” emerged in the course of the 20th century. So Lavigerie did not make use of it. Moreover, as his compatriots and the “Catholic” Church, he was moulded in that which we call today “mono culturalism”, one unique culture which was believed to be universal – the European culture. But very quickly after his arrival in Algiers, he discovered the existence of other ways of living in a country deeply rooted in Islam which had resisted all attempts of assimilation by French colonization. Moreover, he could not have forgotten his meeting with the Emir Abd El Kader in 1860, which was for him, in his own words, “his road to Damascus”. He had read a great number of explorers’ stories. He could easily imagine that those whom he would send later into the heart of Africa would be called to dive into milieus profoundly different from their milieu of origin. Perhaps he already felt that putting into action his “all things to all” would guide him toward a universality which he would achieve through the creation of intercultural communities. It is indeed this initial call that we maintain our being sent to intercultural communities, in cultures very different from our cultures of origin.

     Lavigerie was gifted with a practical judgment and was able to follow his intuitions. So he was going to let himself be transformed and leave bit by bit, his mono culturalist model behind. Thus, he was going to become a real prophet concerning interculturality. Already during the course of his stay in Rome, when he was then a member of the tribunal of the Rota, he had felt the need to internationalize the Roman Curia. This clearly emerges in a letter addressed in 1863 to Faugere, Director of Political Affairs in Rome, the then capital of the Pontifical States.

    “According to me, the root vice of the Roman government, whether ecclesiastical or even civil, means not to be a Catholic government. I want to say  that instead of admitting into their government some men selected from all nations, the popes, for the last 300 years, have admitted only Romans or at the most Italians and, for their part, the Sacred College has elected as Head of the Church only cardinals belonging to Italy. Also we are witnessing for a quarter of a century, above all, to that strange sight of a world that is Italianized under the pretext of Catholic unity…”
     It is with a similar spirit that he wishes to inspire his missionaries, presenting to them ever since 1874 a new way to announce the Good News, an order which allows for no exceptions since such should be the proper character of his new foundations (C. L. to the Missionaries of Africa relating to the 1st General Chapter, Algiers, Nov. 11, 1874).

      “To come closer to the  indigenous people by all the exterior habits, by the language first of all, by the way of dress, by eating habits, in accordance with the example of the Apostle: ‘I have  made myself all things to all in order to save them’.”

     More than just a simple exterior adaptation, it is a real method of apostolate as is well said in the “New Instructions to Missionaries of Equatorial Africa”(1879). “Raise the Africans chosen by us in conditions which allow them to remain really Africans in all matters that touch the material life.” And, realizing that he made mistakes in the beginning of his work, he clarifies: “In general, up to now, it was not done, and I have to say, we fell into a common error in Algiers, which made me put my finger on it.”

     The “Instructions” of 1879 also disclosed a new vision in the sense that Lavigerie distinguished what he called “material education” and “religious education”. Regarding material education: “We must leave them their African dress, provided it is decent, and all the African habits including sleeping and eating habits… (The Fathers) will teach them to read and write Kiswahili or the dominant dialect among the Africans of the special mission where they will take up their residence.”

     On the other hand, “their religious education must be essentially apostolic.” “The apostle addresses himself to the soul, it is the soul that he changes, knowing that the rest will come in addition, and if necessary, he condemns himself to abandon the habits of life… In order to change the heart, to inspire faith and virtue, oneself must have an outstanding faith and virtue.”   Here lies the importance of personal testimony which requires making oneself African with the Africans. “St. Paul does not say that to win souls over to Jesus he will make all like himself. On the contrary, he says that he will make himself like them.”

     It must be kept in mind that the Cardinal was neither theorist nor a dogmatic. He began with the experience of his missionaries to whom he stipulated at the time of their departure for sub-Saharan Africa to describe with precision what they saw in such a way to be themselves transformed and, to use a modern expression, to undergo acculturation in depth. Basically, he always resorted to experience. He is a pragmatic that let himself be guided by the Spirit and invited his followers to do the same. Did he foresee our intercontinental communities of today with a significant increase of vocations coming from Africa? What he wrote in 1874 in his “Order for the direction of indigenous seminaries” lets us presuppose that he had a certain intuition about it: “More than anything else, missionaries are to be initiators, for the lasting work will be done by the Africans themselves, after they have become Christians and apostles” (cf. Constitutions, n° 17, note 30).

     It is within the context of this entire history that it is proper to insert the recommendation of the 2005 General Chapter:

      “To provide training in intercultural living. This is an aspect to be developed as a priority in the whole Congregation for the coming six years. Training in intercultural living ought to be an integral part of the formation program at all levels” (Capitular Acts 2005, p. 42).

      Such  is the grounds for what we call the “Salome Program”, which responds directly to the theme chosen for the 2003 General Assembly for the 2005 Chapter : “Celebrate and build our communion for the mission”.  The will of our Founder: “be all things to all men…” put into action.

Lucie Pruvost

Did you know?

INTERCULTURALITY - SOME PRECIOUS INSIGHTS…

      “Interculturality is the recognition and enhancement of diversity, peaceful coexistence of differences, awareness of the dignity of every person, respect for others, the ability of an interpersonal dialogue authentic.

      The maturation of these attitudes and behaviors helps overcome the rigid logic of the culture and unique membership. Education interculturality makes us more aware of the presence of the Holy Spirit in every person in every culture. It is he who will teach us to build communities of hospitality, communion, solidarity, and help to become constructive critics and interlocutors in the realities which we live” (cf. The Daughters of Mary Help of Christians – The Salesian Sisters - Acts XXI n° 3 CG-5).

 “Interculturality is essentially a pooling of experiences that seek to answer the question of how to live together while recognizing that men are different. (…)

      The construction of an intercultural world is possible in an area marked by respect and tolerance of others. In other words, the dialogue of cultures is the result of a positive articulation of differences and similarities between self and assets, share a common destiny. In other words, the dialogue of cultures is the result of a positive articulation of differences and similarities between self and assets, share a common destiny. But in a world dominated by individualism, this pedagogy does she not fiction?”
(cf. Jean-Macaire MUNZELE MUNZIMIJean-Macaire Munzel MUNZIMI,Docteur en sociologie Doctorate in sociology Enseignant visiteur à l’Université de Lubumbashiand Guest teacher at the University of Lubumbashi – in “ INTERCULTURALITÉ: ENJEUX PRATIQUES ”. “Interculturality: PRACTICAL ISSUES”).

      An International Symposium was held in Bejaia (Algeria) on interculturality, on the 19th and 20th November 2008. In the invitation, interculturality was defined as follows:
      “A concept that refers to the cultural crossroads that allows the evolution of societies, particularly in terms of the technological revolution that the communication tools and information know.”

Source: Internet

“IN TANDEM”: Here is the half-yearly common contribution to Partage/Sharing Trentaprile of the MSOLA and the “Petit Echo” of the MAfr. This time, Prospérine Samba writes in the “Petit Echo” and Bigeziki François-Xavier, in the article that follows.

KNOWING ONE ANOTHER AS THE WAY TO EXEMPLIFY OUR INITIAL CHARISMA
LETS US UNCOVER OUR GIFTEDNESS

A Parable

      Here is a parable of a person’s strange behaviour.  One day, this person was in the street on his hands and knees. An inquisitive old acquaintance asked, “Hey, my friend, what are you doing there?” He sighed and said, “I’ve lost my key.” Feeling deeply for him, he too joined in the search. After quite a while, the friend asked, “But are you sure you lost the key here, my friend?” “No, I lost it in my house,” he replied. Surprised, the man persisted, “Then why are you looking for it here?” “Because there is more light here,” he responded. The inner world of the self is frightening and dark, so people easily forsake it to look for answers outside themselves, in vain.

Awareness of Our Potential and God’s Grace at Work

      When faced with a problem, it is wise to begin tackling it by first concentrating on what qualities or positive aspects we have at our disposal. It may be useful to compose a list and make sure to include even the obvious and seemingly trivial positive points that we have. This will immediately take our focus off negative thoughts about our problems or shadow areas and direct them onto our own positive abilities and giftedness.
Let us always remember, “If you think you can, you can.” Moreover, Saint Paul says, "There is nothing I cannot master with the help of the One who gives me strength” (Ph 4:13).

Our Original Missionary Enthusiasm as MSOLA and Missionaries of Africa
     
      This enthusiasm makes the greatness of our human nature, men and women, fully human. It is good to recognise our differences, which at the same time are richness. In this way, we can learn to use differences as a way to enrich our relationship as we work together in the same apostolic field in the light of our specific charisma.

God Endowed Our Human Nature

* Women value love, communication, beauty and relationship.
* A man’s sense of self is defined through his ability to achieve results, through success and accomplishments, achieving goals, proving his competence and feeling good about himself.
* For women, offering help is not a sign of weakness, but a sign of strength; it is a sign of caring enough to give support.
* For men, doing things by themselves is a symbol of efficiency, power and competence.
* A women’s sense of self is defined through their feelings and the quality of their relationships. They spend a lot of time supporting, nurturing and helping one another. They experience fulfilment through sharing and relating.
* Men self esteem is more career-related.
* Men think COMPARTMENTALLY and women GLOBALLY. Women and men store information and file away data in their cognitive memory banks very differently. Men tend to separate details and store them in different “compartments”, much like a filing cabinet-drawer system, such as, in random order, Work, Hobbies, Family, Friends, etc.
* Cognitively speaking, men tend to open and close “drawers” needed for immediate reference, staying exclusively in that one compartment, and nothing else even exists except what is in that compartment. Women, on the other hand, tend to do the complete opposite and connect things up, seeing life more globally. Women see how details and data have underlying and interrelated connections. Men take a linear or sequential perspective, viewing elements in a task as less interconnected and more independent.

      These are generalisations! Individual differences exist; we all have some of these qualities. We need to remember these differences when communicating about something important, when working together, expressing care and concern, and solving conflicts or misunderstandings.

Grace Builds on Nature

Lavigerie’s Instructions to his Missionaries
“I have made clear that I will not keep anyone who does not extend his affection equally to all members of the Society, whatever their nation. You will preserve, and if possible increase, this fraternal attachment, when you are confronted with danger, fatigue and death. My ambition is that when people speak of your little Society, they should at least speak of it as Catholic par excellence.”
29 June 1890, Departure of missionaries for Equatorial Africa

Mother Marie-Salomé
“Let us love one another, not with affection of natural sympathy and by visible manifestation, but with cordial, generous affection, and by the devotion of all for each one, and each one for all.” Mother Marie-Salomé, C. L. 62., Our Heritage, Easter 1984

      It is with our different values and defects that we were called to serve according to our particular charismas, loving one another and helping one another to live our baptismal missionary commitment, our vocation to HOLINESS.

BIGEZIKI François-Xavier, South C, Nairobi

Sharing Trentaprile is published 5 times a year by the Missionary Sisters of Our Lady of Africa, at Viale Trenta Aprile, 15 - 00153 Rome, Italy  -
E-mail:pruvostlucie@hotmail.com   – partage.trentaprile@msolafrica.org
Editorial staff: Chantal Vankalck (G.C.), Lucie Pruvost (Editor), Madeleine Bédard (computer layout and printing), Hildegunde Schmidt (archivist) - Translations: Doris Gastonguay – Marion Carabott - Maria Pouliot and Father Joseph Hebert  - Mailing: Nicole Robion