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(:nl:)!!Panel Discussion: Personal Sharing on the Challenge of Inculturation '''Based on One’s Own Personal Experience – OCEANIA 2004'''

PANEL SPEAKER 1

Samoan Culture, Gospel Values and Salesian Charism
Sr. Matalena Leota, FMA
Samoan FMA working in Australia

It is impossible to speak of the inculturation in Samoa without referring to the history of Christianity there and its culture.

Christianity was generally accepted as the religion of the people. Religion is one of the most important aspects of samoan culture, to the extent that it is incorporated in samoan motto: “Samoa is founded on God”. Religion dominates much of samoan life... so much so that any special function held in Samoa usually starts and ends with a prayer (and they are not short prayers, I tell you. You can easily have a little snooze in between).

Belief in the supernatural or the One Supreme Being was not foreign to the Samoan people. It is not even considered something new brought by the missionaries. The story of creation was already around before the first missionaries arrived in 1830. We had our our Supreme Being / god Tagaloa- a - lagi It is believed that perhaps one of the main reasons the Samoans readily and willingly accepted Christianity was because they found in it many values similar to their own.

One of the central factors of the samoan culture is the chief/family system (matai / aiga). Aiga (family) is not limited to the primary family of parents and children. It includes a "wider family group of blood and marriage relations, in - law and their families. Members of the aiga do not live in one house or necessarily live in the same Village. Nevertheless, as members of the aiga, they are expected to come to the residence of the chief (matai) when required for special occasions such as discussions for weddings, funerals, and matters relating to land disputes and particularly for the appointment of a new matai. Family ties are very strong in Samoa.

A matai is the title conferred upon a person by the extended family. Traditionally “names” in Samoa have an important function with deep meaning and symbolism. A matai is traditionally referred to as the father of the family. According to the samoan people, God has entrusted the matai with the life spiritual and physical of the family. As a matai a person is to uphold the good name of the family"'. Some of its duties are to distribute the family land for the use of its members. The family considers human relationships as important; the respect of each other especially the elderly is upheld; Love, sharing and caring are practised. It is within the family that the image of God as father or matai becomes meaningful.

The village /the community is another important unit of the Samoan Social organisation. The concept of village is quite different from the definition of a city or town in western cultures. In Samoa the village is a community composed of different families within a certain locality.

Council of Matai (fono): Just as the matai is the head of the family, the fono (council of titled men) is the head of the village. The fono, in accordance with cultural traditions, settles village disputes, tries the suspects; and determines and implements the fines or punishment. Say for example: if a fight breaks out between two families; it is the village council that gives the punishment and tries to settle the problem according to the village laws. There is no need for any police involvement.

Repentance, forgiveness and reconciliation are inherent in the life experience of the samoan people. They are made more and more meaningful when interpreted in the light of Christ. The God who requires discipline and obedience is also the God of forgiveness and reconciliation. Repentance, forgiveness and reconciliation belong together. (Sin from the perspective of the village is a broken relationship with the village. Even an individual offence, certainly affects the family or the community). Repentance is taken as the change of attitude by individuals / parties to each other and the willingness to forgive one another. The change of heart has to be manifested outwardly in the celebration of reconciliation (ifoga or formal public apology).

Sharing: The practice of sharing is relevant in the life of the Samoan people. The expression that Samoa' s wealth is not measured in how much money1 one bas in the bank, but how many friends one has, is characteristic of the idea of sharing in Samoa. Sharing is an expression in action of the sharing of life's gifts, it is a symbol of a caring people. Obviously, sharing in Samoa finds parallel in the Christian act of sharing. The Christian understanding of it further enriches the meaning of the concept in the' context of the Samoan people.

How do the Gospel values and the Salesian Charism fit into the Samoan culture?

Challenges of inculturation in my own experience

Being a Samoan, a Catholic and a Salesian sister, I personally feet that I am caught in the middle of very different cultures. I come from a very Catholic family and, as a matter of fact, a very Catholic village too. I think my village is an exception in Samoa where there is only one religion in the whole village. The missionaries surely planted the seed of Catholicism well in Samoa and later on our own Cardinal Pio Taofinuu, slowly but surely introduced and inserted our culture into our liturgy. For me personally, it took a while for the change to sink in, but as the years went by, with the help of explanations I finally understood how important it is to worship God in a familiar manner. Elements of Samoan culture which have great value are inserted in the celebration of the Eucharist. The celebration of the Penitential rite is done in the Samoan way: The offertory procession, the use of garlands of flowers and others.

Looking at the three “cultures” that in many ways are part of me, I must admit that my encounter with these cultures is challenging but rewarding. The three are inter-related in many ways. The Samoans strong sense of family (community), sharing, welcoming and hospitality, joy and celebration, forgiveness and reconciliation, reverence and respect can also be found in the Gospel stories and our own Salesian charism. In many ways the three cultures complement each other. Samoans welcome their guests with a very special celebration called ‘cava ceremony’. Just as Jesus welcomed everyone, rich and poor alike, our Salesian family has the family spirit which makes everyone feel at home straight away.

The matai title in Samoa is very special it distinguishes the different generation and their rank in society. Jesus himself too received different titles: Saviour, Son of God, etc. Similarly in the Salesian family we have titles which distinguishes us from other people, for example titles like sister, Father, brother, postulant or novice.

As I mentioned earlier family ties in Samoa are very strong. Jesus too had a family and those who followed him became his family as well. In the Salesian Family there are communities of sisters, community of priests and brothers, groups of lay people who work together and journey together for a mission. We support each other in times of crisis. Our strong family spirit which is expressed in joy, friendliness, simplicity etc. make us unique from others. In our Samoan culture joy and celebration are very much part of our lives. We will find any excuse to celebrate. Jesus enjoyed celebrations as well, like the wedding at Cana.

The idea of the matai (chief) in our culture parallels with that of God. God is the father of us all and he is our head and leader. In our different communities we have the Recto major, Mother General, Provincials, Rectors, Community Animators, Coordinators, and Presidents who head our communities or units. So I learnt a lot coming from a small family, my village community to becoming a member of worldwide Salesian family, and I am still learning. To sum it all up being a Samoan Salesian sister is not easy and being one of the first Samoan FMA as well makes it even harder. It means that I have to be true to my identity as a Samoan and at the same time be loyal and faithful to my Salesian charism. I cannot let go of my culture completely because it is part of me but I can try to salesianise some elements of my culture.

Religious are well respected in Samoa and people tend to put religious on a pedestal. Yet Being a Samoan Salesian means one can play volleyball with the kids, Kick the football with them and sometimes make a fool of oneself. But to the Samoans this is a no, no. religious are supposed to be reserved and act like a sister, a brother or priest. We have a saying in Samoan that translates like this: "children / young people are seen but not heard. Young people are expected to do as they are told. I was brought up that way though I find it difficult to accept it now. The Practise of the 'Preventive System can be a huge and difficult challenge for any Samoan Salesian. We Samoans are used to hit the children without any valid reason when they misbehave at home and in school. Recently the government enacted a law making it illegal to hit children, but when something is in your system it is a bit hard to get rid of it. So I suppose it is a big responsibility for me and for us Samoan Salesians to try to insert the Salesian spirit into the minds of our people. I guess it has to start from ‘us’ as Samoan Salesians to put it into practice first and foremost.

The Salesian charism, which is to work with young people especially the marginalised, is surely flourishing in Samoa and we are thankful to both the FMA and SDB pioneers for making it a reality. I have great faith that the Salesian charism, our Samoan culture and the Gospel values will bear much fruit in the future. Then the dream of Don Bosco about the 'Pacific Islands may truly become a reality

PANEL SPEAKER 2

Personal Reflections on My Missionary Experience in the Solomons
Fr. Luciano Capelli, SDB, Honiara , Solomon Islands

'''A Shift After 34 Years'''

While on one hand it is not easy to speak in a personal manner, on the other hand it’s also difficult for an impersonally related experience to become ‘prophetic witnessing’ proposing and communicating values.

As missionary I always felt “sent” ‘leave your land and go where I shall let you know...” I left my country of birth why, then, should I get attached to my second one? I invited many generous confreres to go to the missions in PNG, shall I be less generous than them? This was the answer I gave to those who would ask me if it was difficult to leave the Philippines after 34 years in order to take up a new post of service in the Solomon Islands in 1999 with a new province: the province of Japan. I have come to understand that the missionary has no country of his own, he simply has a “place” were he is “sent” to proclaim the good news, that place chosen all especially for him in that specific moment where he goes ‘with only one tunic’. I always believed that not being “my” mission, the place should not also be “mine to choose”

This attitude of “Here I am, send me Lord” brought me to the total availability to “wherever you want me to go”.

This chosen attitude has brought about all the natural consequences, including all difficulties of re-adjusting and re-inculturating, with people, climate, language, (malaria included)... together with an inner serenity, courage and strength to face such difficulties. These attitudes have been seen, recognised and accepted as visible and comprehensible ‘signs’ from a good number of lay volunteers who found themselves involved in the same missionary project.

The recent witnessing of Fr. Luciano Odorico has been for me a confirmation of my deepest conviction, he asked me to go.... he was not less generous: Italy, Venezuela, Kenya, Italy and the whole world, PNG... “wherever I will lead you to...”

If it is allowed to speak of a choice place of mission for a missionary it must be that corner of the Kingdom where for many reasons there is most need and lack of availability of labourers

'''An Experience of a Transition Towards the Deep'''

The timing of my transfer to a new mission could not have been better. The challenge of the new millennium was to “set out into the deep”, a transition towards a deeper commitment and quality of life:

From the Philippines (rather on the north-west part of the pacific)... towards the other side of the equator... more south and east. I could not have imagined any place literally deeper than this From the “thousands” of youth in the Philippine Salesian Centres, to the “tens” of youth in the Tetere Parish and the Henderson School From working with masses of youth where naturally you remain more at the surface of the relationship to a deeper and more personal pastorally intense relationship

 From administrative responsibilities to more intense pastoral action
 From working with “catholic youth” to a greater CATHOLIC  (ecumenical) group in a non catholic majority
 From well defined structures to new structures to be invented in loco as responses to the challenges

“SFONDARE” (break through): Fr. Odorico’s Challenge in Sending Me Woe To us if we do not look at the past, but poor us if we do not dream about the future The Marist Fathers have a long experience of Gospel implantation in the Solomon Islands. They have established traditions faithfully handed over from generations. It was not easy to remain faithful, and propose novelty the Salesian Charism yet not hurt sensitivities. The Salesian Parish and school continue the church tradition and yet they bring something new: It’s dream for the youth, the hope of tomorrow, but a reality to be addressed today with a well participated EPP.

 The challenges of early childhood education, elementary and secondary education, basic health needs, human development have all been addressed by the people themselves in the process of the EPP.....

How I see my role as a missionary: One of the many challenges I face I believe is this: together we have to proclaim to the local church an original way of living the way, truth, life: the Salesian way, with the feet anchored in the past and the heart in the future.

Inculturation in the Happy Isles? Simple: start with friendship, mutual trust and esteem, happiness, always with everyone.

PANEL SPEAKER 3

Reflections on the Missionary Experience of the Michaelites in PNG
Fr. Ziggy Kruczek, CSMA, Mt. Hagen, Papua New Guinea

The beginnings of the Congregation of St. Michael the Archangel (Congregatio Sancti Michaelis Archangeli) or commonly known as Michaelites date from 1897. Bronisław Bonaventure Markiewicz was born on July 13, 1842 in Pruchnik. He underwent his primary education in his home place (in the South-East of Poland) and then he entered high school in Przemyśl. After his matriculation he decided to enter the Major Seminary of the Latin Rite Diocese of Przemyśl.

On the 15th of September 1867 Markiewicz was ordained priest by bishop Antoni Monastyr-ski. After ordination he commenced his pastoral work at Harta parish and later on at the Cathedral parish in Przemyśl From there Fr. Markiewicz went to Lwów to the University of Jan Kazimierz to study philosophy. He did the second year of the philosophy courses at the Jagiellonian University in Kraków. After these two years of study Fr. Markiewicz was made pastor of the newly established Gać parish. Later he became pastor of Błażowa parish. While parish priest of Błażowa, Fr. Markiewicz gave lectures in Pastoral Theology at the Przemyśl Diocesan Seminary.

In the meantime he had entertained the desire to become a religious. On the 10th of November 1885 he finally got permission from his bishop to go to Italy to become a religious, although he was not sure which religious order he should join. On the way to Rome Fr. Markiewicz met St. John Bosco in Turin and he entered into his Institute. As a Salesian he performed duties as a seminary tutor and lecturer in Theology at the Major Seminary. Being abroad Fr. Markiewicz was always dreaming of returning to Galicia to implement the ideas of St. John Bosco in his native land.

His dream was realised with the help of the Trzecielskich Noble Family who owned one of the villages of the South-East of Poland, called Miejsce. Father Markiewicz left Italy and arrived in Galicia to take over Miejsce parish (later on called Miejsce Piastowe ). After arrival there he began to organise a series of "encounters" with the neglected boys at his presbytery, meeting their material and spiritual needs. He continued this activity untill 1897 when Fr. Moses Veronesi SDB, his major superior from Turin, came for the canonical visitation. On the spot the visitator evaluated the work and undertakings of Fr. Markiewicz positively. But his later reports and recommendations which directed him to change the Polish customs of Galicia into those practiced in Turin, caused Fr. Markiewicz to sever his projects from the Salesians after deep consideration, intensive prayer and consultation with prudent people. This was the beginning of his dream to form a new religious community which could respond to the original spirit of the motto Temperance and Work and address the needs of poor people living in the midst of the specific social context of Polish Galicia.

In September 23, 1897, Father Markiewicz applied to the Diocesan Bishop's Office in Przemyśl and to the Holy See in Rome for recognition of the new Congregation, Father Markiewicz submitted a second petition to the Holy Father on April 5, 1898. This decision of his led the Rector Major of the Salesian Society, Blessed Michael Rua to officially inform bishop Lukasz Solecki on the 19th of December 1897 that Fr. Markiewicz's name has been deleted from the list of the members of the Salesian Society. The same year Father Markiewicz founded the society Temperance and Work. Its aim was to act in such way as to bring into reality the ideas being spread and implemented by Markiewicz in daily life, He also began the publication of the monthly magazine Temperance and Work.

1897 was a turning period for Father Markiewicz. It was the beginning of a real 'way of the Cross' for him. During the next fifteen years Father Markiewicz had to struggle with immeasurable obstacles. However, he was always convinced that he was called to establish a new religious congregation the aim of which would be the care and education of poor and abandoned youth. He developed this conviction in his followers and collaborators and very often in the light of this conviction he argued and disputed against his opponents.

Father Markiewicz aIso showed how his ideas could be implemented. He gathered "nobody's" youth, built and ran hospices and schools for them (firstly in Miejsce Piastowe in Sub-Carpathian region, Warsaw and then at Pawlikowice near Wieliczka), and followed the educational program used by St. John Bosco from Turin. That was how the male branch of the Congregation of St. Michael the Archangel gradually began. At the same time Father Markiewicz dreamt of establishing a female branch of the same Congregation.

On January 29, 1912, Father Markiewicz passed away and was buried in the parochial cemetery in Miejsce Piastowe. We are now awaiting the announcement of the date of his beatification. He was succeeded by Father Walenty Michułka, In 1919 Father Michułka was succeeded by Father Anthony Sobczak. This Superior gained special merit in the Congregation because he successfully led the Society Temperance and Work up to the stage when, in 1921, it was recognised by the Prince Bishop Adam Sapiecha from Cracow as a Diocesan Religious Congregation. One year later (1922) the Constitutions of the Congregation were approved. The female branch or the Congregation received its ecclesiastic approval in 1928. Today both Congregations continue to function with Papal approval.

The new congregation continued its educational activity up until the Second World War and after until the communists took over power and ruled the country. During the war the congregation was extremely hard pressed and it was a time of great strain. The Second World War was a period characterised by persecutions, vexations, destruction of projects, and especially extermination of the people. Two of the twelve Michaelites killed during the Second World War are now candidates for beatification. These are the Martyrs Father Wojciech Nierychlewski and Father Władystaw Błądziński. They were beatified by Pope John Paul II in 1999 together with other martyrs of the Nazi-German occupation among them Salesian Blessed Joseph Kowalski and the oratorians of Poznan.

In 1952, when the Communists strengthened their power in Poland, they began directly attacking the Church. The Michaelites were affected by this violence. All schools, orphanages and other institutions were confiscated and nationalised. For the Congregation then began a time of struggle and a time to look for ways to survive.

In 1952 Fr. John Zawada was elected as the new Superior General. This experienced Superior, very much humiliated and during the Second World War, decided to send his confreres into pastoral work in the parishes. This move proved to be wise and providential. Thanks to him the Michaelites would endure and proceed to "better" times.

The 1970's proved to be more favourable for the Michaelites. The Congregation began to stabilise with personnel and establish its identity. In 1974 the General Chapter of the Congregation elected Fr. Aleksander Ogrodnik as its General. He had worked in Canada since 1970. He decided to broaden the apostolate of the Congregation and very soon the Michaelites, as community, went to West Germany, Italy, Austria, Paraguay, Papua New Guinea, Zaire and Curaçao Island. In Papua New Guinea there is one canonically established house in Mt. Hagen. The confreres work at the Good Shepherd Seminary in Banz and in two parishes in the diocese of Wabag. There is also one parish in Australia which make up, together with PNG, one region. There are some local candidates who have joined the congregation. They make the noviciate in Australia.

Our experience in PNG has shown that great importance must be placed in choosing confreres who will go to the missions, especially PNG. Not everyone can come to PNG. Once chosen, they need a certain preparation before they arrive in PNG. Once they are in the country they must be helped too in their introduction into a new culture. We are very fortunate that Melanesian Institute offers this introductory course annually. In this regard the learning of the language (pidgin) is very important to be effective in pastoral work.

For us missionaries already in the country it is also important to join meetings, seminars and encounters organised in the country because they enrich us and offer us tremendous help in our work. By listening to the experiences of others and sharing our own we are enriched and become more effective in our pastoral work.(:nl:)