J&P 1,1: Family Stories

Many of the brothers, sisters and members of the laity have ministries that put them in direct contact with those excluded by society and with situations of violence and war. Their presence can take the form of an individual presence or of a communal presence.

Some members of the Dominican family work with people living with AIDS. Others choose to work with drug-addicts. Some are involved in the areas of economic and socio-cultural activities where the focus is placed on youth and minority groups. Some devote themselves to preaching to those living in the poor neighborhoods of our cities, where we find the most needy of our society. Others are teachers and are deeply concerned about raising our consciousness and getting us involved in the socio-political and ecological aspects of daily life. Others have set up social programs... We are everywhere being fashioned by the beggars who turn up at our doors for help, by the cultural differences that exist within our communities, by the suffering endured by our loved ones, and by the media who feed us an ongoing diet of catastrophic happenings. Each and everyone of us is called to live the vow of poverty in a way that will bring him/her closer to those who have nothing in life.

All these actions, from the most humble to the most sensational, are ways of living out Justice and Peace with what we are. We have acquired a great deal of experience, and we often accomplish more than we believe; but how much of this do we share with others? This is what this first booklet is about. In it we will in all simplicity share some of our family stories, how some of our brothers and sisters lived their lives and did things.

Story 1: São Domingo

The novitiate community of the Dominican sisters of the Roman Congregation of St. Dominic in São Domingos do Prata in Brazil, decided to focus their ministry on development work and to do so together with the inhabitants of the region. The community of six sisters began by putting in place a development association to create housing for the people who had migrated to the city from the rural areas. This soon gave rise to the need for a literacy program, and then a program for health education.

A piece of land was purchased in 1984 to be used as a place to teach the boys the principles of farming and raising animals. The young men learn while working on the farm. They receive a small salary for their work, which helps to get them started on their own projects. The group working on the farm decided to begin a cheese factory using the milk produced by the animals. Everything produced on the farm is sold to the people living in the poor neighborhoods. Another school was built, this time for the girls, where they could be taught the basic skills of gardening, sewing, cooking and alternative medicine.

Two more businesses have since been created, the carpentry. shop and the bakery. The project has now expanded throughout the entire region of São Domingos do Prata. A traditional pharmacy where the people make their own medicine was opened. Health-care training remains high on the list of priorities.

The sisters and other members of the association try to get the municipal authorities to assume their responsibility in helping the poor. The sisters also reflects on the theme of human dignity, on the fact that all humans are created in the image of God. All of these activities are rooted within the parish, the prayer groups and the life of the community.

A religious community committed to actions of economic development with their neighbors is a prime example of what the work of Justice and Peace is all about.

Story 2: Mexico City

Twenty- thousand street kids (perhaps more) have nowhere to go, so they live on the streets of the giant megalopolis of Mexico City. They may find freedom on the streets, but they also find death, violence and terribly dramatic situations. Pr. J.P. is an emotional man, who learned to love life through his friendships with the great artists and intellectuals of Latin America and the street kids of Mexico City. He is a lover of beauty, the kind that demonstrates "the just proportion of things", the beauty that goes beyond formalism and esthetics. He likes to tell the story of the young street kid turned artist who said to him, "the face of Christ is always beautiful, even when it is suffering."

With the help of a small group of collaborators, fr. J.P. was able to open a small house for the street kids. He doesn't simply provide them with a roof and some food, but takes advantage of their stay in the house to rehabilitate them through the use of beauty. He began offering them workshops in painting, engraving and sculpting to expose them to the arts and develop their sense of wonder.

The kids call fr. J.P. "El padre", the person who is respected by all. He accepts this title and the role that goes with it, not in order to frighten the children, but because he wants to teach them that they must treat others with the respect they deserve. If someone takes drugs while in the house, he/she is sent back out onto the streets to reflect on the issue of personal freedom and the choices one must make in life. Experiencing responsible freedom has become the goal of the house. Everyone has a place in the house if they, are willing to take it. The fact of meeting well-known artists who are willing to share their know-how stimulates the children enormously.

When fr. J.P. is asked what motivates him in his ministry, he answers with metaphysical and Gospel quotes, for these are the two passions that nurture his artistic expression. Art is his greatest form of preaching and the expression of compassion and the promotion of the dignity of the street kids of Mexico City is one of its signs.

This second example is an illustration of an individual commitment that presents us with a new dimension of Justice and Peace; an action (that could have occurred in a classroom or a hospital...) undertaken for the good of those who would have otherwise been deprived of it.

Story 3: California

The Dominican Sisters of the Holy Name, in California, have a long tradition of welcoming refugees. In 1984 they made a corporate commitment to provide a place of refuge for those fleeing repression from Central America. When the sisters took the decision to provide a place of refuge, they also took the decision to use part of their Motherhouse for this purpose. They offered the refugees a place to stay, gave them food, taught them the skills they required to adapt to their new country, and helped them to find a job... They participated in information campaigns on the status of refugees in the U.S.A. and on the situation in Central America, (particularly in El Salvador and Guatemala).

Since 1992 the Sisters have played an active role in contesting the changes made to the law pertaining to migrant workers, changes that have penalized the workers and exacerbated the xenophobia that exists around this question, especially in California. Seminars were organized for the purpose of informing the other sisters and the American public about this situation. In November 1994, a new law was passed (which has not as yet become official because it is being contested and is in the courts) whereby unauthorized immigrants would be denied access to health-care and social services. Such laws haw been promulgated in all of the states and at the federal level, in order to reduce the number of refugees admissible to the US. to 50,000, (at the present time the cutoff point is 110,000). The Sisters participate in all of the debates on this issue, where they act as strong advocates of the rights of the immigrant people. Some of the members of the community work more directly in the areas of education, health-care and social services for migrants and strangers.

The immigrant issue is the focal point for the entire congregation. The sisters say they are all of immigrant origin, as are the great majority of the inhabitants of the U.S.A

This action for Justice and Peace deliberately focuses on one specific dimension of poverty. In seeking to defend the rights of these people the sisters automatically became involved in other types of "sociopolitical" action.

Story 4: France

In a priory located in the center of a large city of France there live twenty brothers, the majority of whom are over 65 years of age. Although the community does not have a specific project, everyone is involved in some kind of active ministry despite their advanced age. They preach on the Rosary and are active with the seniors who have formed Christian reflection groups.

Every week fr. T. visits the three neighborhood clinics. Pr. A is a handyman and goes to the homes of the elderly to repair broken appliances. Fr. P. is in charge of hospitality and sees to it that the homeless who come to the door are well received and get something good to eat. When he meets them on the streets he always stops to chat. Once a year fr. LM. spends three weeks in a Caritas shelter for the homeless, where he does hospitality ministry and helps to distribute food to those in need. Fr. M. takes care of fr. C. who has Alzheimer's disease and does all he can to make him as comfortable and as peaceful as possible.

The majority of the brothers go on a pilgrimage to Lourdes, where they encounter the sick, the handicapped and their suffering family members. They take time to listen to them, to give the sacrament of reconciliation, to accompany the pilgrims to the various religious celebrations and to do night duty at the pilgrim hospital. Every year the brothers set aside a certain amount of money in their annual budget for donations to solidarity groups and charitable organizations such as Amnesty International and Caritas.

For the brothers of this priory, Justice and Peace is an integral part of their daily apostolate taking into account those who are most in need

The ministry of Justice and peace does not require that we do all kinds of extraordinary things...it consists in doing everyday things but focusing on the neediest in our societies.

While we have presented you with four stories, there are hundreds more that could have been told. There are wonderful things happening all over the world as a result of our priority option for Justice and Peace, a "frontier" that has been at the core of many of our General Chapters.

If we wanted to tall about some of the more visible actions, we could tell you about fr. Pedro and his work with the "homeless" in Paris, or the brothers in Africa who visit the prisoners and who speak out on their behalf, of the militant sisters who are against the arms industry in the U.S.A., the sisters who have spoken out against the murderers in Columbia, of all of those who have intervened in the name of the peasants who have had their land taken from them in Brazil, of those working with battered women and prostitutes... You will find these and many other similar stories woven throughout the workbooks.

There are all kinds of actions being carried out by the members of your community, your province, your congregation. Some we all know about, others remain hidden. Did you ever think of conducting a survey to see what people were doing? Which of these actions are well known to all? Do you think that circulating information about Justice ant Peace in your community, in your province or congregation would help get others involved?

Information can be a powerful tool to help motivate those who are hesitant. When people hear others tell about how they succeeded in getting something off the ground, when they learn about innovative ideas, it often helps them to get beyond their own hesitations or fears and their refusal to become involved.

The circulation of information also helps to get people with common interests in contact with one another. These contacts often lead to the setting up of networks that provide them with a space for dialogue, which provides for greater effectiveness and an increased capacity for theological and spiritual reflection. Are you aware of the emergence of any such networks? Could this become a goal for your province? Remember, the first network that must exist is the one in your own local community...

Wouldn't it be wonderful if we had a network for all of those working in the legal field? Another for those seeking solutions to the problems of unemployment and the lack of income? One for those helping prostitutes... and the list goes on and on. We can no longer afford to isolate ourselves and to ignore what others are doing. In the long term these networks would benefit all of the members of the Dominican family, for we would find renewed strength in this newly-found solidarity, our experiences and capacity for analysis would increase and we would become more relevant.

It would be good to get these networks in place at the regional level. The members of the region could be invited to circulate information, which would in turn help us get beyond the boundaries of our province, our congregation... The regional promoters are there to assist you.

The word "network" comes from the Latin word "retis", meaning "net". The net is woven with the flow of information that is rapidly circulated to the partners. Each member is both sender and receiver of information. Information can be centralized around a single server where the information is collected and then sent out to all of the members, or it could be decentralized, meaning individual members would be responsible for receiving and sending information out to the others.

Modern computer technology (e-mail, the internet...) rapidly allows each member to exchange information. A short newsletter is another means that can be used, although this is a more time-consuming and a more expensive means than the electronic alternatives available today.

In order for a non-electronic system to function well, someone has to be in charge of the endeavor. This person would be responsible for receiving the information and getting it out to the others as quickly as possible, for example, by fax. Them members must make a clear commitment to provide informaiton. No matter what system is used it is important that everyone be clear about the format that must be used when sending information. It would be better if the networks were specialized.

There are actions in the area of Justice and Peace that have been a failure or have simply disappeared for different reasons, whereas new ones are in the process of being born or have reached the stage of maturity. Is there someone keeping track of what is happening, is there anyone being the memory of all this vitality,

These stories make up our common heritage, the place where our commitment to Dominican life is put to the test, the mission we are asking the younger generations to continue. It is absolutely fundamental that this heritage be transmitted to the younger members, not for the purpose of having them repeat what has already been done, but to allow for something new to emerge rooted in the rock of experience. Wouldn't it be a good idea to set up a mini data-bank at the provincial or congregational level, while waiting for a more extensive one to be set up for the whole Order?

Many of the brothers and sisters are very modest when it comes to talking about what they do and have accomplished. Their silence is often attributed to their sense of modesty, while the real reason is that they are afraid of not being understood, or that they find it difficult to find the words to express the depth and the intensity of their commitment. Would the common good of the Order and each branch of the Dominican family not be fostered by inviting the brothers and sisters who are committed to the promotion of Justice and Peace to share their stories and their experiences with the membership? Gatherings such as these would be a source of enrichment for us all, particularly the younger members.

We will now look at two new stories about life in the Dominican family and see how they can help us to:

- set the parameters for a mini data-base (which could be put onto computer with the help of a simple program).

- set in place an interview process to help foster the sharing of life experiences.

Example of a file

Teschmaekers, New Zealand, Oamaru
tel/fax (03) 4395860 Name of the Program

Teschemakers Center Organization

Mary Horn, with 8 others,
Dominican sisters from New Zealand Brothers, Sisters

Ecumenical group, creation spirituality, ecology, spiritual research, technological alternatives, rediscovering our roots (Maori and Celts), artistic research. Innovations liturgical prayer. Area of Intervention

Harmony with all of creation. Search for justice and truth. Cooperative model as an alternative to consumerism and individualism. Objective

Center for training and research, large property. Cooperative lifestyle. Liturgy. Means

Training Sessions: Justice for the earth, the Earth and Scripture, O.P. mystics.. Achievements

Financial difficulties Difficulties

Dominicans, Creation theologians Networks

Fr. Nza and the Songhai Project in Benin

Fr. Nza is of Nigerian origin. When the Biafran war began, his parents sent him to school in the US, where he studied electronics and became very interested in Biology and Economics.

starter Nza was concerned by the great gap that existed between the resources in Africa and the deplorable state of the African continent. His questions made him want to get at the cause of this situation and to find alternative solutions. Nza joined the Dominicans in 1972.

motivation Nza is convinced of three things: 1) Africa must get itself out of the crisis of values thrust upon it, 2) prove that a solution does exist, 3) the Dominican Order has a major role to play showing Africans a new road to follow. Nza does not believe that Africa is condemned to a life of poverty and perpetual assistance, because he believes in humanity. life, creation. Nza reads the works of Pere Lebret where he finds support for his intuitions.

context In 1985, Nza arrives in Benin and sets up his first agricultural center in Ouando, near Porto Novo, to which he gives the name "Songhai" after the first name given to an old African empire. The country is in a sad state: the banks are bankrupt and the majority of the young people cannot find work when they finish school. From the atmosphere created by the economic crisis the people develop an attitude of dependency on aid and lose sight of their values.

project A training center is set up in Ouando with the focus placed on the formation of values that must be restored (creativity, honesty, sense of responsibility, the importance of agricultural production), production (based on a system integrating agriculture, stock farming, fish breeding, biomass energy) and innovative technology (natural agriculture, genetic imbruement, focus on local resources).

challenge Nza wants to show that it is possible to fight against poverty, that every individual possesses the potential to be innovative. He also wants to contribute to the creation of new types of agricultural enterprises - that are economically and socially viable - thus ensuring a revenue for the unemployed youth.

growth The center in Ouando develops quickly: a restaurant is added followed by a store where the products are sold. A second center opens in Tchi. located in another region of the country. The number of participants continues to grow substantially. A model village using innovative rural technology is set up in Ouando. A credit system to help the youth and an association to provide follow-up to former trainees are set in place. The project has become a pilot project for the whole country and Nza was voted "African Man Of Thc Year" in 1994.

difficulties During its ten years of existence the project has had difficulty finding young people capable of taking charge of the project, either in whole or in part. Respect for discipline is never easy. Getting funding is another big hassle, it often means having to do a great deal of public relations and a whole lot of paperwork. One must be astute enough to do the work in a way that he does not allow the funder to dominate the process. Getting thc collaboration of other Dominican brothers is not an easy task, it requires so much time and one has to explain over and over again the benefits of such an endeavor. The innovativeness of the project, the fact that it is very different from traditional ministries, is in itself a contentious issue.

strengths There are difficulties but there are also strengths: the strong team spirit of the participants and the directors; the technological competence for which the project is known; the capacity for ignoration...

interpretation Songhai has organized a number of meetings to study the problems of development in Africa from the theological perspective. One of thc scripture passages that Fr. Nza is particularly fond of is the "multiplication of the loaves" As far as he is concerned, Songhai is the contemporary practice of the words of Jesus when he told the disciples "give them something to eat yourselves." The directors of Songhai participate in many international N.G.O. networks and are often called upon to serve as consultants and guest speakers at international gatherings.

celebration Although Songhai is open to people of the Muslim faith, to those practicing the traditional religions of Africa as well as to all Christians, it is recognized as a Dominican project with a religious component. It is possible to celebrate the Eucharist and among the trainees we find many women and men religious (some of whom are young Dominicans who have been inspired by the project), and people doing pastoral ministry in the missions of West Africa.

evaluation Several evaluations haw been done to study the impact Songhai has had on development in Benin. Several of them were done by the funders to validate the request for funding. One internal evaluation was carried out by the Order, a few years into the project.

information A newsletter is sent to all past trainees and a bulletin is sent to the friends of the project. There are several videos and articles are published on a regular basis to make sure the world knows that Africa has not resigned itself to a life of under-development. A ground-swell of creativity occurs when men and women are given the chance to come to know and appreciate their values.

The twelve points that were followed to illustrate the history of the Songhai project are essential points to follow when wanting to relate the story of a Dominican experience in the area of Justice and Peace. The biblical, theological and spiritual dimensions of a commitment to Justice and Peace deserve to be discussed when Dominicans gather together.

Why not invite a brother or sister to share his/her experience within the context of a local or provincial gathering? Ask the person to follow the twelve points of the working grid to ensure that he/she touches upon all of the important aspects of the process. The twelve points could also be used as a guideline to help someone write an article for publication by the media, or in the newsletter of the province/congregation. They could also be used as questions when interviewing someone on a video or on radio. Getting young people involved in the process can be very formative for their future involvement in the area of Justice and Peace. It can also serve as a great learning opportunity for them in dealing with the media.

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Teschmaekers, New Zealand, Oamaru tel/fax (03) 4395860	Name of the Program
Teschemakers Center	Organization
Mary Horn, with 8 others, Dominican sisters from New Zealand	Brothers, Sisters
Ecumenical group, creation spirituality, ecology, spiritual research, technological alternatives, rediscovering our roots (Maori and Celts), artistic research. Innovations liturgical prayer.	Area of Intervention
Harmony with all of creation. Search for justice and truth. Cooperative model as an alternative to consumerism and individualism.	Objective
Center for training and research, large property. Cooperative lifestyle. Liturgy.	Means
Training Sessions: Justice for the earth, the Earth and Scripture, O.P. mystics..	Achievements
Financial difficulties	Difficulties
Dominicans, Creation theologians	Networks

starter	Nza was concerned by the great gap that existed between the resources in Africa and the deplorable state of the African continent. His questions made him want to get at the cause of this situation and to find alternative solutions. Nza joined the Dominicans in 1972.
motivation	Nza is convinced of three things: 1) Africa must get itself out of the crisis of values thrust upon it, 2) prove that a solution does exist, 3) the Dominican Order has a major role to play showing Africans a new road to follow. Nza does not believe that Africa is condemned to a life of poverty and perpetual assistance, because he believes in humanity. life, creation. Nza reads the works of Pere Lebret where he finds support for his intuitions.
context	In 1985, Nza arrives in Benin and sets up his first agricultural center in Ouando, near Porto Novo, to which he gives the name "Songhai" after the first name given to an old African empire. The country is in a sad state: the banks are bankrupt and the majority of the young people cannot find work when they finish school. From the atmosphere created by the economic crisis the people develop an attitude of dependency on aid and lose sight of their values.
project	A training center is set up in Ouando with the focus placed on the formation of values that must be restored (creativity, honesty, sense of responsibility, the importance of agricultural production), production (based on a system integrating agriculture, stock farming, fish breeding, biomass energy) and innovative technology (natural agriculture, genetic imbruement, focus on local resources).
challenge	Nza wants to show that it is possible to fight against poverty, that every individual possesses the potential to be innovative. He also wants to contribute to the creation of new types of agricultural enterprises - that are economically and socially viable - thus ensuring a revenue for the unemployed youth.
growth	The center in Ouando develops quickly: a restaurant is added followed by a store where the products are sold. A second center opens in Tchi. located in another region of the country. The number of participants continues to grow substantially. A model village using innovative rural technology is set up in Ouando. A credit system to help the youth and an association to provide follow-up to former trainees are set in place. The project has become a pilot project for the whole country and Nza was voted "African Man Of Thc Year" in 1994.
difficulties	During its ten years of existence the project has had difficulty finding young people capable of taking charge of the project, either in whole or in part. Respect for discipline is never easy. Getting funding is another big hassle, it often means having to do a great deal of public relations and a whole lot of paperwork. One must be astute enough to do the work in a way that he does not allow the funder to dominate the process. Getting thc collaboration of other Dominican brothers is not an easy task, it requires so much time and one has to explain over and over again the benefits of such an endeavor. The innovativeness of the project, the fact that it is very different from traditional ministries, is in itself a contentious issue.
strengths	There are difficulties but there are also strengths: the strong team spirit of the participants and the directors; the technological competence for which the project is known; the capacity for ignoration...
interpretation	Songhai has organized a number of meetings to study the problems of development in Africa from the theological perspective. One of thc scripture passages that Fr. Nza is particularly fond of is the "multiplication of the loaves" As far as he is concerned, Songhai is the contemporary practice of the words of Jesus when he told the disciples "give them something to eat yourselves." The directors of Songhai participate in many international N.G.O. networks and are often called upon to serve as consultants and guest speakers at international gatherings.
celebration	Although Songhai is open to people of the Muslim faith, to those practicing the traditional religions of Africa as well as to all Christians, it is recognized as a Dominican project with a religious component. It is possible to celebrate the Eucharist and among the trainees we find many women and men religious (some of whom are young Dominicans who have been inspired by the project), and people doing pastoral ministry in the missions of West Africa.
evaluation	Several evaluations haw been done to study the impact Songhai has had on development in Benin. Several of them were done by the funders to validate the request for funding. One internal evaluation was carried out by the Order, a few years into the project.
information	A newsletter is sent to all past trainees and a bulletin is sent to the friends of the project. There are several videos and articles are published on a regular basis to make sure the world knows that Africa has not resigned itself to a life of under-development. A ground-swell of creativity occurs when men and women are given the chance to come to know and appreciate their values.