International Prayer Day for Peace – 21st September 2017

A Call to ‘Missioning’ and ‘Ministering’ Peace

Unite Together… Act Early… Do Peace…

Since 1981, the United Nations (UN) has declared 21st September as the International Day of Peace. The UN invites the global states to observe the day meaningfully to strengthen peace ties between earth communities including human communities.  Since, 2004, the World Council of Churches joined the UN and declared this day as the International Prayer Day for Peace. The International Day of Prayer for Peace offers an opportunity for church communities in all places to pray and act together to nurture lasting peace in the hearts of people, their families, communities and societies.   From 2009, the National Council of Churches in India – Unity and Mission (Diaconia), has been facilitating and working with the Indian Churches to make certain that this day addresses issues related to peace and social harmony.   NCCI – Unity and Mission joins the global ecumenical movements in voicing concerns for peace among nations, people, market places and earth communities.   NCCI – Unity and Mission, has been standing in solidarity with the peace initiatives and campaigns for peace in Iraq, Syria, Palestine, Egypt, Sri Lanka, Myanmar and other countries who are in need of  peace and reconciliation, and also been voicing its concern  for peace within our  Indian contexts.

Today’s world can never be freed from conflicts. Rise of fundamentalism, Hate Campaigns by the majorities against minorities, the atrocities of unjust and inhuman policies and politics of the rulers and empires, cause  conflicts. Systems like caste, ethnicity, race, gender injustice, and patriarchy,  are a few of the factors that destroy peace among communities. We witness that the ecological catastrophes and climate change also take away peace from among people and make them vulnerable. On the other hand, there are efforts being made in the form of promotion of a few religious concepts that promise individual and personal peace by the practice of exercises like yoga and meditation. While the use of such tools can perhaps be seen as being important in conflict transformation, the natural trajectory issuing from the inherent implication of individual peace over societal values is inclined more towards individual satisfaction. However, God-intended peace is of communitarian and societal character rather than being individualistic.

In this context, another International Peace Day has come and is challenging the global communities again to observe and commemorate this day creatively and meaningfully on the theme “Together for Peace: Respect, Safety and Dignity for All.”  These are a few points that may sharpen the focus of our peace-engagements.

  • ‘Together for peace’, urges us as members of earth communities to join hands with all of creation to not only ‘speak’ / ‘preach’ peace but also ‘do’ peace.
  • ‘Respect’, ‘Safety’ in this context emphasizes  the role of the society in building hope in humanity, that the purpose of living is in living in harmony “with.” This, in turn, establishes a society that is safe for migrants, children, women, animals, social and religious ‘outcastes’ and all other earth communities. ‘Dignity for all’ should under-gird our basic attitude of human beings towards one another.
  • This call is to the national and international communities to ‘act early’ and more intensively in the face of human and earth rights violations, which are often the precursors of worse things to come.
  • May this Day ‘unite us all’ as one family to deliver the right to peace by encouraging peace-champions to lay down and give-up their arms and related ideologies.
  • Let this Day make us ‘stand in solidarity’ with the innocent victims who are killed by terrorism, war and arm-raising ideologies, the traumatized families whose homes and futures lie in ruins, the countries whose development has been set back by decades.

Jesus in all his life on earth, ministry, death and resurrection, conversed about and advocated a ‘life of abundance’ (John 10:10) which ensures that through peace, life can become more meaningful. This life is contagious when hearts are moved to live life in harmony. A peace-loving God’s mission of peace is a mission mandate that every believer in Christ has to follow.

Hence, as responsible faith-based human communities, how are we going to observe or commemorate this day  meaningfully?

Is there a possibility for us as ‘Faith-Communities’  to join with the global communities (who are made vulnerable, have suffered and lost peace due to the  political actions of the dominant and powerful, climate change and ecological catastrophes, ideologies that stigmatize and discriminate our fellow human beings including women, children, gender minorities and so on), with the folded hands and on bended knees asking God’s interventions to grant ‘Peace on Earth’?

Therefore, we,  the  NCCI – Unity and Mission, invite all NCCI Constituent Members, Inter-faith and Peace Loving Communities to creatively and meaningfully  explore the implications of this day in our respective congregations, communities and institutions through appropriate peace-engagements and expressions.

This will give an opportunity to propagate peace and ensure social harmony in the country. Matthew 5:9 says “Blessed are the peacemakers, for they will be called the children of God”. Thus, these efforts make us channels of peace, and entitle us as God’s children.

Let us also join the World Council of Churches in praying for Peace in Palestine and Middle-East and in Myanmar, for Hunger and Poverty eradication, for  relief and rehabilitation initiatives in the Caribbean and other lands that were devastated by natural catastrophes, and also for people and communities who have been under the attack of  right-wing fundamentalists groups in India, who destroy  peace ‘in’ us and ‘among’  us.

Come, Let us… UNITE TOGETHER…  ACT EARLY…  (to) DO PEACE…

Yours,

Rt. Rev. Dr. P C Singh,
President, NCCI.
Rev. Dr. Roger Gaikwad,
General Secretary, NCCI.
Rev. R. Christopher Rajkumar,
Executive Secretary
Unity & Mission, NCCI.

Let me reflect on some common queries regarding Medical Missions in the minds of Christian medical students and on ways forward:

  1. Who is a missionary? I found this definition from Wikipedia (3) quite comprehensive, “A missionary is a member of a religious group sent into an area to do evangelism or ministries of service, such as education, literacy, social justice, health care and economic development. The word “mission” originates from 1598 when the Jesuits sent members abroad, derived from the Latin missionem (nom. missio), meaning “act of sending” or mittere, meaning “to send”. The word was used in light of its biblical usage; in the Latin translation of the Bible, Christ uses the word when sending the disciples to preach in his name. The term is most commonly used for Christian missions, but can be used for any creed or ideology.” A Christian medical missionary would therefore be someone sent to provide health care on behalf of a Christian church or group and Christian medical missions would be the work done collectively by a group of such people.
  2. What are some of the characteristics of medical missionary work? I think that medical missionaries (like all other missionaries) need to be sent out to areas where they are relatively out of their comfort zone (vulnerable) and to help people who are poor and marginalized. They must excel in their professional work as well as serve in the Spirit of Christ, so that others may see Christ in and through their work. This would enable other Christian services to be offered through the activities of the mission compound.
  3. Does Medical Mission work have to be only in remote rural areas? Many of the present locations of mission hospitals in India were once rural – towns have developed around the mission compounds! However, after Indian independence, there has been a significant movement of people to urban areas and many live in slums. These people are also poor and marginalized – they do not have access to high quality medical care at affordable cost and this is an opportunity for mission hospitals in urban areas. Mission hospitals have great potential as they are among the few entities which focus on people whom nobody else is interested in.
  4. Are there opportunities for pioneering new Medical Mission work in India? Yes, Arunachal Pradesh is at present the only state in India without a Christian mission hospital. (Tripura too did not have one until we started a hospital there in 2005). There are large tracts of land in forgotten corners of our country where new hospitals are needed and can be started. However, due to local land and entry laws, it is not easy for outsiders.States such as Arunachal Pradesh, Mizoram and Nagaland require an Inner Line Permit – similar to a visa – for non-locals to enter and several states have restrictions on non-locals purchasing land). Similarly, great opportunities for transformation exist in other needy parts of the world where few want to go.
  5. Can Medical Mission work be done in hostile areas? When Makunda started the work in Tripura, Dhalai district was the most affected by militancy with murder and abduction being common and all public transportation possible only through armed convoys. However, the work at the hospital was never affected as it was seen as a humanitarian service to the poor. I had the privilege to visit Africa last year – mission hospitals are the only long-term health facilities that work well in conflict areas because of the commitment of staff. Other NGOs (like Red Cross and MSF) offer short-term medical support services. Warring groups usually do not target missionary services, recognising their humanitarian value and universal appeal.
  6. Is Medical Mission work a sacrifice? We are called to be ‘living sacrifices’ – meaning that we offer ourselves to a life of obedience to God. Medical mission work (especially in remote rural areas) is front-line work and not easy. However, in the light of the words of the Bible, I would say that the trials and difficulties are ‘temporary and trivial inconveniences’! We should not dwell on sacrifice as it makes people into ineffective self-styled martyrs! There is no sacrifice too great for a missionary – when we feel that we have been brought to life from death by the sacrifice of Jesus on the cross, we should be ready to die for Him. When we look at missionary history, many missionaries (often unheard and unsung) gave their lives so that the church may be built in remote areas all over the world – truly the present Christian church in these areas has been built on their sweat and blood. In comparison, the problems we face today in India are indeed trivial.
  7. Can Medical Mission work be professionally challenging? I have heard many people say that mission hospitals (especially remote rural ones) treat only diarrhea and ear discharge! When I completed my M.Ch in Pediatric Surgery at CMC Vellore, there were people who even asked why I wasted a M.Ch seat which could have been given to someone who was more likely to use it! I would like to say that I have seen and operated on some of the most professionally challenging conditions at Makunda. Since CT scans, nuclear scans and the services of other experts are often unavailable in these locations, missionary doctors need to innovate to be able to treat patients cost effectively with what is available.. I have operated on a teratoma in the right middle lobe of the lung (middle lobectomy with composite resection of two overlying ribs), ectopia cordis (unfortunately, this patient died), 35 kg ovarian tumor, retrograde jejunogastric intussusception, intra-abdominal cocoon (several cases) and so on. There have also been challenging medical as well as other specialties’ cases. All these years, I was the only full-time pediatric surgeon in the states of Mizoram, Tripura, Meghalaya, Manipur and southern Assam – so there are certainly a huge variety of patients who need treatment (and who cannot go elsewhere because they are poor), it is only logical to conclude that professionally, medical missionaries are in for exciting opportunities.
  8. Is it not difficult to be in a ‘vulnerable’ situation? Humanly speaking, it is. However, I would say that from a spiritual perspective, this is the greatest factor in favor of Medical Missions. Vulnerability is a blessing in disguise – how else will we see God at work? God specialises in helping us as we face circumstances beyond our control. Miracles do not happen when we are in control of situations. When all else fails and we totally depend on God, we see Him at work. It is an exciting experience to see God at work and see Him build up His kingdom and be partners in this great ministry.
  9. Is Medical Mission work drudgery with few opportunities to relax? When I was in school, I was interested in tennis, rifle shooting and rowing. In college, I cultivated an interest in electronics. However, many of these activities were not possible at Makunda. I discovered that nature observation and photography are excellent for relaxation. My observations in and around Makunda have been posted and published in many sites. (4,5) If someone is looking for the nearest mall to relax in, he may be disappointed but there are other (and maybe greater) opportunities to compensate.
  10. Can work focused on the poor be self-sustaining? When we re-started Makunda, we were told that it was impossible to work primarily for the poor on a self-sustaining basis and that all successful mission hospitals subsidise treatment of the poor by treating the rich at higher rates. However, we decided to be a hospital primarily for the poor with no special facilities for the rich as a part of our ‘pro-poor’ branding strategy. All patients wait in the same queues irrespective of their social class or wealth and the same general wards are used to admit them. Charges are low and charity is liberal – the hospital is flooded with patients and high capacity utilisation leads to high efficiency and lowered costs. God has blessed the work and we have been able to invest in new equipment and buildings, start a new school, the branch in Tripura and nursing school without major grants (the external funding received each year was less than 1 percent of income for many years). When we treat the poor who cannot afford to pay, God pays their bills – often in ways that money cannot buy – by giving us satisfaction, contentment and wealth in heaven.
  11. Why is there a high attrition rate in mission hospitals? Work in mission hospitals is not easy and not for every one. There is peer-pressure from families and friends. People look for comforts and sometimes are unable to adjust to life in mission hospitals. Many are short-term and do not want to stay on to solve local problems. There is a high attrition rate in Medical Mission work all over the world – maybe <10 per cent of new staff stay on long-term. However, most staff leave after tasting God at work and often say that the best years of their lives were at the mission hospital!
  12. Are many mission hospitals today ‘beyond redemption’? Sadly, many mission hospitals are ‘sick’. This is due to inability to adapt to rapid changes, poor governance and the absence of committed long-term staff at a leadership level. Being at the cutting edge of mission work, I am sure there would also be an element of spiritual warfare. However, no hospital is beyond redemption. Major changes may need to be done to resolve problems but all of them can be revived. If a completely shut hospital (like Makunda) with severe local problems can be revived to become a thriving community, there is hope for all the other sick ones too! God is able to do great things. He just needs a few volunteers willing to submit to Him.

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In 1982, as a second year under-graduate medical student at the Kilpauk Medical College in Madras (1), I made a lifelong commitment to Jesus Christ. I started a Bible Study group in college and we discussed how to live the Christian life and make decisions that were approved in God’s sight. We heard many messages on the topic, “Finding God’s Will” but many of us were not able to get a clear convincing personal answer to this burning question. My query was answered one day when I was reading Jeremiah 29:11-13 (2) – I felt God telling me that I was not able to find His will for my life because I was not seeking with all my heart and that He was waiting to answer as soon as I realised that He had the best possible plans for my life. I also realised that I did not want to hand over my life totally into His hands; I wanted to retain control and this attitude was preventing me from seeing His plans for me. I felt God speaking to me and made a vow that I would obey Him and go where He wanted me to go and do what He wanted me to do with all my time, talents and treasure. It soon became clear to me that I should go where few others wanted to go, so that I could make a difference to people who had no access to good health care. Since the southern four states of India were well provisioned with healthcare, I had to go far away from home.

After my internship, I was not confident to run a remote hospital by myself and joined the Christian Fellowship Hospital (3) at Oddanchatram in 1987 and spent 3 wonderful years there, learning to become a more confident doctor. I also spent the 3 years (every Thursday) exploring villages in the hills of Pachalur (30 kilometers from Oddanchatram), doing medical work with some local missionaries and seeing God answering the simple prayers of poor people powerfully. For the next few years, I was involved in conducting the annual Medical Missionary Meets for medical college students of Tamil Nadu at Pachalur organised by the CF Hospital – I visited medical college fellowships in Tamil Nadu, wrote numerous letters to a large number of students and learnt many things about working with medical students.

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September 18, 2017

To

Mr. Ram Nath Kovind
President of India
Rashtrapati Bhavan
New Delhi

Sub:    Urgent Appeal not to give assent to the Land Acquisition, Rehabilitation and Resettlement Amendment Bill 2017 and the Jharkhand Religious Freedom Bill 2017 of Jharkhand Government.

Your Excellency President Kovind,

The National Council of Churches in India, which represents around 14 million members of the Protestant and Orthodox Church Traditions in India, and which includes significant numbers of dalits and tribals/adivasis present the following urgent appeal to you. This is regarding Land Acquisition, Rehabilitation and Resettlement Amendment Bill 2017 and the Jharkhand Religious Freedom Bill 2017 of Jharkhand Government.

As you are already aware, the State of Jharkhand was created for the Adivasis and has Fifth Schedule Areas of which the President is the direct Constitutional custodian.

Along with the adivasis of Jharkhand the NCCI is very much concerned by the situation in the State in the recent days. We have total trust and confidence in your Excellency’s disposition towards the concerns of the State. With full respect to the elected Head of the State, we wish to bring to your Excellency’s kind notice, the objectionable and unconstitutional statements made by him against the Christian community in different government and social programs held in Ranchi, Gumla, Khunti and Dumka prior to the framing of the Religious Freedom Bill 2017.

The most obnoxious act is the Advertisement found in the front pages of the News Papers in the State published on 11.08.2017 misusing Mahatma Gandhi and Public Funds to fuel anti-Christian hate. Indeed, the Advertisement is erroneous, misleading and inflammatory.

The government has used tax payers’ money against tax payers which is a gross violation of democratic ethics and values fundamental to our Constitution. The democratically elected government is expected to safeguard and protect the rights of all citizens irrespective of their affiliations. On the other hand, this government has shown by publishing this Advertisement that it cannot be trusted and stands exposed of its criminal intentions. It is not there to bring about harmony and peace but put one tribal against another. The matter of great concern is the audacity displayed by the government by putting distorted words into the mouth of Mahatma Gandhi to mislead people. The Father of the Nation is used to attack a community and fuel communal disharmony.

This Ad is also a blatant attack on the Adivasis and Dalits. No proof can be brought to the defence that Mahatma Gandhi called the Adivasis ‘Vanvasis’ and presenting it as a quote of Mahatma Gandhi is dishonest and even criminal; the government should apologise to the Adivasi communities. As per the quote, the Adivasis along with the Dalits are, ‘…. mute and simple, like cows” implying that they have no mind of their own to make a decision and are seen as eternal juveniles. It is a direct attack on their very identity, on their great Adivasi leaders like Birsa Munda and Kartik Oraon whose photos adorn the Advertisement and on their valuable contribution to nation building! It is a humiliation to the great Adivasi heroes who spearheaded the freedom movement in this part of the country like Tilka Manjhi, Sido Kanhu, Birsa Munda and many others. It also shames Late Lance Naik Albert Ekka, the war hero and the posthumous recipient of India’s highest gallantry decoration, the Param Vir Chakra for his valour; Jaipal Singh Munda, one of the stalwarts who spearheaded the movement for a separate Jharkhand State and a tall parliamentarian; Mr. Michael Kindo, Sylvanus Dungdung, and Jaipal Singh, some of the best names in Indian hockey, and the list can be very long. It also belittles the constitutional heads of our nation who hail from Dalit and Adivasi Communities. It is also very disrespectful to the legislators who come from Adivasi and Dalit communities. The government has indeed humiliated all the Adivasis in the country, especially the Adivasis of Jharkhand who have been shamelessly disgraced by this government through this Advertisement and therewith the Adivasis deserve an apology from the government.

The real intention of the government is to put tribal people against one another thereby grabbing tribal land. The Advertisement is a clear indicator that the Jharkhand Government will stoop to any level to achieve its sole purpose of grabbing Adivasi land. The government is propagating ‘divide and rule’ strategy to take away tribal land and to give it to the corporate sector and leave the poor Adivasis in misery, fear and helplessness.

It is a matter for consideration here that the two bills passed in the Assembly on 12.08.2017, one of land acquisition and the other of anti-conversion, too have the same purpose. The government seems to believe that the Christians led the movement against the amendments proposed in the CNT/SPT Acts which is a baseless allegation. All the Adivasis whole heartedly opposed the amendments irrespective of their religious affiliations. The anti-conversion bill is passed with the view of avenging the Christians for no fault of theirs. The government is using this as a weapon to deal with the Christians if they make any move against the land acquisition bill passed in the Assembly.

The retrospective nature of the bill is very dangerous as the government can grab acres and acres of Adivasi land already deposited in the ‘Land Bank’ without their knowledge. The abolition of ‘Social Impact Analysis’ will give sweeping powers to the government to take away tribal land. They will be rendered landless. The evils of migration and trafficking will increase.

The sole purpose of the provisions of social impact assessment of the project in “The Right to Fair Compensation and Transparency in Land Acquisition, Rehabilitation and Resentment Act 2013” was to study the impact of the project on the project affected communities so that affected and displaced families are properly rehabilitated and resettled. The history of development-induced displacement is very dismal. In India 60 million people were displaced, which also includes 10 million Adivasis. In Jharkhand, 1.5 million people, mostly the Adivasis, were displaced but merely 25 percent have been somehow rehabilitated. The displaced Adivasis have lost their identity, culture, tradition, values and ethos precisely because, there was no such provision of the social impact assessment in the Land Acquisition Act 1894.  However, Jharkhand Government has amended the provisions made in the Land Acquisition Act 2013, which will have immense negative impact on the Adivasi community.

The government is misleadingly using the photos of Birsa Munda and KartikOraon to destabilize tribal unity. It is worth noting here that Kartik Oraon whose photo is used in the Advertisement wrote in his book Adivasi Hindu Nahi Hai (‘The Adivasis Are Not Hindu’): “Let it be known, there is no space for Hindu gods and goddesses in the Adivasi community. Hindus believe in God whereas the Adivasis worship nature and follow the Naga culture”. Therefore, the so called ‘Ghar Wapsi’ campaign is completely against the dream of Kartik Oraon and of course Birsa Munda. The government is spreading lies using Adivasi leaders to score a point. It has hurt Adivasi sentiments very deeply.

The government is busy making a non-issue into an issue in Jharkhand. The data available with the government is the proof. In India, as per the government census the percentage of Christian population in the country was 2.33 in 1951; 2.44 in 1961; 2.60 in 1971; 2.44 in 1981; 2.32 in 1991; 2.34 in 2001 and 2.30 in 2011. The growth rate is almost static. Jharkhand has a similar Christian demographic scenario. Though the State was formed in 2000, yet for a larger picture the percentage of Christian population was 4.12 in 1951; 4.17 in 1961; 4.35 in 1971; 3.99 in 1981; 3.72 in 1991; 4.10 in 2001 and 4.30 in 2011. Here too the growth rate is almost stagnant.

A close examination of the tribal population reveals that 14.5% are Christians and 39.7% are Hindus as per the 2011 census. The very sad thing is that a large percentage of Adivasis who have accepted Hindu Religion, or its sanskritized version, have changed, or were forced to change their title to ‘Kumar’ ‘Kumari’ ‘Devi’ and thus have lost their ethnic, social and cultural identity. It is almost a planned murder of the Adivasi community. The government should come out with a law to protect the identity of Adivasi communities if they have genuine concern for them.

Jharkhand has many issues to address, beginning with that of law and order. Cow vigilantes are moving around freely, lynching innocent people in the name of cow protection. The recent incident in Ramgarh shocked the consciousness of the nation. Jharkhand has the highest number of children dying of malnourishment and most of them belong to poor tribal communities living in the rural areas. The number of stunted children too is growing rapidly making children who are considered a ‘National Asset’ into a future liability. The Adivasis have been demanding ‘Sarna Code’ for the last many years and nothing has happened so far. The government has passed the law on conversion and land acquisition even after sufficient opposition from the Opposition Parties, to cover up all the ills of the State and keep people

engaged in divisive activities while it can grab tribal land to pass onto the corporate sector.  The government is scared of Adivasi unity and this law is a weapon which will be used to break the unity of the people and give licence to the fringe elements to attack anyone in the name of conversion especially those who dare to oppose the irresponsible policies of the government. Moreover, there is no provision built into the bill to deal with cases of false accusation and misuse of the bill. The intention of the bills is anti-people, anti-constitutional, and anti-peace.

The Constitution of India guarantees fundamental right to the freedom of religion under articles 25-28.  Therefore, all persons in India are equally entitled to freedom of conscience and the right freely to profess, practise and propagate religion of one’s choice without converting anyone from one religion to another by force, allurement, or threat. The State of Jharkhand should release a white paper presenting the data of such cases of conversion by force, allurement, or threat in Jharkhand in the last 17 years. It is unfair even to think of such anti-conversion law when there are no issues on the ground.  Besides, the Indian Penal Code 295 (a) is already very strong to deal with cases of conversion by force, or coercion, or allurement.

It has been categorically stated in the Indian Constitution, Article 13(2) that ‘any law made by any legislature or other authority after commencement of the Constitution, which contravenes any of the fundamental rights included in Part III of the Constitution shall, to the extent of the contravention, be declared void. Indeed, the bill is unconstitutional and is a super imposition on the existing law. The bill has no purpose except political and ideological. The timing of the bill clearly reveals that it is politically motivated to break the unity of the Adivasis. The bill proposes to seek permission as well as inform the district collector on matters concerning one’s freedom of conscience which is a fundamental right guaranteed in the Constitution (Art. 25). The choice, or decision to embrace any religion is based on the freedom of conscience of a person and it cannot be dappled with as it is a direct violation of the constitutionally guaranteed fundamental right of freedom of conscience. The question of conversion does not arise here as it is the matter of the freedom of conscience of a person. Therefore, the anti-conversion bill is ultravirus.

Therefore, we humbly pray to your Excellency,

That these bills are not given assent as their purpose is anti-people and anti-Adivasis.

That the fundamental right to freedom of conscience and free profession, practice and propagation of religion, and freedom to manage religious affairs guaranteed under the Article 25 and 26 of the Indian Constitution is protected.

That the land of the Adivasis is safeguarded not only for the present but also for the future generations to come.

You, as the Constitutional Custodian of the Fifth Schedule Areas of Jharkhand comprising the adivasis of the land, are our hope for upholding justice and secularism in the country.

Yours Sincerely

Rev. Dr. Roger Gaikwad,

General Secretary, NCCI

In the light of the plight of the Rohingya people, all churches are hereby reminded of the Statement on the Human Rights of Stateless People adopted by the WCC 10th Assembly as part of the Report of the Public Issues Committee  adopted by the WCC 10th Assembly as part of the Report of the Public Issues Committee. Please take special note of the last section of the statement. May we all stand up for our commitment to just and inclusive communities!

Rev. Dr. Roger Gaikwad,

General Secretary, NCCI

Statement on the Human Rights of Stateless People

Adopted by the WCC 10th Assembly as part of the Report of the Public Issues Committee.

Nationality is a fundamental human right which is affirmed in article 15 of the Universal Declaration of Human Rights and is a foundation of identity, human dignity, and security. Nationality is an essential prerequisite to the enjoyment and protection of the full range of human rights.

Currently, there are more than ten million people around the world who live without any nationality: they are stateless people. Most of these stateless people have not left their country of origin.

Statelessness can occur for a number of reasons. Some relate to technical aspects of nationality laws and procedures for acquisition of documents which prove nationality. More often, however, the cause is discrimination. Minorities are often arbitrarily excluded from citizenship due to discrimination on racial, ethnic, religious or linguistic grounds.

This kind of discrimination in the nationality law has rendered stateless more than 800,000 Rohingya, an ethnic Muslim minority living in Rakhine State, despite their ties to Myanmar that date back centuries. Over the past 30 years, the Rohingya have been subjected to widespread discrimination including the denial of citizenship, denial of freedom of movement and the right to marry. They have suffered forced labour and detention. As a result of discriminatory conditions inside the country, more than 200,000 Rohingya have fled to neighbouring Bangladesh, though fewer than 30,000 are officially recognized as refugees. Most unregistered Rohingya live in unofficial makeshift refugee settlements, where shelters are falling apart, and malnutrition is widespread. In spite of these conditions, aid agencies have sometimes been denied permission to assist unregistered refugees. Without residence or work permits, unregistered refugees live in fear of detention and forced repatriation to Myanmar. The lack of documentation also makes Rohingya women and girls particularly vulnerable to physical attacks, sexual violence and trafficking. Rohingya populations are also found in the Gulf countries and many have made the perilous sea journey to other countries in Asia – or have died trying.

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Rt. Rev. Dr. P. C. Singh – President, NCCI.

In the life of States, organizations and movements decision making is an ongoing life process. History has witnessed many forms of governance and decision making. Kingship, autocracy, oligarchy, and democracy are some of them. The world has suffered from tyrant kings and reckless autocrats. Kingship has disappeared from many nations though many of the Middle Eastern countries are even now ruled by Kings and Sheikhs. For that matter, our own country emerged as a union of many small kingdoms.

Of all the forms of governance, democracy has been tested and found the best form of government. Democracy is government of the people by the people for the people. Our country is world’s largest democracy.

However, early church had a much simpler form of governance. They gathered together spent time in prayer and made decisions in one mind, probably guided by the elders. Their appointments and nominations were by casting lots. As the church grew up most of the mainline churches adopted democracy as their form of governance. Now CNI, CSI, MarThoma and many other churches are fully democratic. Yet, we cannot boast that our democratic process is without flaw. In many cases we fail to observe that salient features of democratic decision making process.

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National Council of Churches in India -Dalit and Tribal/Adivasi Concerns along with many member churches, theological institutions and various organisations proactively participated in the observance of ‘Black Day’ on 10th August 2017. The infamous Presidential  Order that was signed on 10th August 1950 by the then President of India stated, “No person who professes a  religion other than Hinduism shall be deemed to be a member of the scheduled caste.” This Order was later amended to include Sikhs (1956) and Buddhists (1990) in the Scheduled Caste fold. It is ironical that the Government is turning deaf ears even when twelve state Governments along with union territories and political parties have endorsed the proposal to delete  paragraph-3 of the Presidential Order 1950 in order to ensure equality and justice for Dalit Christians and Dalit Muslims in India.

Therefore on 10th August 2017, people protested against the continual negligence of the government to the cry for the rights of Dalit Christians and Dalit Muslims in the country. At different places protest rallies, meetings, demonstrations, candle vigils, special prayers, submission of  memorandums and other appropriate programmes were organised to express solidarity with the oppressed Christians and Muslims of Scheduled Caste origin.

Observance of  Black Day at Bishop’s College, Kolkata

“Dalit Muslims and Dalit Christians are citizens of India! ” was one of the slogans heard on  A.J.C. Bose Road in front of Bishop’s College, Kolkata. Black Day was observed by the theological students and faculty of  Bishop’s College, Kolkata, in keeping with its tradition and conviction of being a voice for the voiceless. Rev. Dr. Sunil Caleb (Principal of the college) briefed  the community about the significance of the observance of  Black Day. He categorically emphasized the church’s participation in the struggles of the Dalits. He provided a historical overview of the infamous Presidential Order of 1950 that excludes Christian and Muslim Dalits from the Scheduled Castes list.

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Should Church Leaders keep silent when they see injustices being done in the society? Should Church Leaders speak out against all the wrongs that they see happening in the country? Should Church Leaders submit meekly to the Government and its Laws even when they very well know that the Political Rulers are not following the noble principles and good values enshrined in the Constitution of the country?

Very often Christians turn to biblical texts which seem to instruct Christians to be submissive to socio-political authorities. One such text is I Pet.2: 13-14.

For the Lord’s sake accept the authority of every human institution, whether of the emperor as supreme, or of governors, as sent by him to punish those who do wrong and to praise those who do right. (NRSV)

Where the NRSV says rather mildly “accept the authority of every human institution”, the RSV puts it strongly as “Be subject to every human institution.” It is biblical texts, such as this one, which have been interpreted to mean that Christian individuals and Churches must passively submit to the decrees of the ruling government or any other political, social, and religious authority. Such an interpretation does not encourage or exhort Church Leaders to play a prophetic role in society.

Did Peter really intend to assert that Christians should be submissive to every authority at all times? Read more

Celebration of Tribal and Adivasi Sunday has become an important feature in the calendar of Indian Churches and Ecumenical movements. Over the years Tribal and Adivasi Sunday has been celebrated in many parts of our country in sensitizing  local congregations on Tribal and Adivasi Concerns. Thanks to the churches, dioceses, parishes and institutions for their encouraging partnership in celebrating this special day on the first and the following Sundays of August. The theme for this year’s Tribal and Adivasi Sunday was “Solidarity in Christ: Bearing One Another’s Burdens” (cf. Galatians 6:2). Few reports and pictures received from member churches and institutions are presented here.

Celebration at All Saints Cathedral CNI, Nagpur

On the 6th August 2017, the All Saints Cathedral celebrated the Tribal and Adivasi Sunday. Rev. John George the Priest in charge led the service as per the order of worship provided by NCCI. The message was brought by Mr. Mathingmi Hongchui, Intern of Dalit and Tribal/Adivasi (DATA) Concerns, NCCI. The speaker  drew attention to the problems faced by Tribal and Adivasi communities since antiquity. Prayer alone is not enough in today’s context; it is imperative  to speak up for the voiceless and ensure justice for those who are poor and needy, which is the need of the hour. The message was concluded with a quote of John Stott, “To be a burden-bearer is a great ministry. It is something that every Christian should and can do. It is a natural consequence of walking by the Spirit. It fulfills the law of Christ.”

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Rt. Rev. Dr. P. C. Singh – President, NCCI.

Greetings

Introduction

We have come together for the annual meetings of NCCI and CSA. As President I take this time to greet you all and welcome you to these sessions of deliberations. This is also an occasion of our mutual accountability. This responsibility will be carried out officially through the reports of the General Secretary, Treasurer and the secretaries and directors who are in charge of various activities of our great ecumenical movement. What I wish to do is to take a moment to introspect and reflect on our work during the past year. This, as you know, is a spiritual exercise which will provide a focus to our deliberations.

I wish to place before you a question around which we can do our introspection. How faithful and effective were we in fulfilling our quadrennial commitment of building up just and inclusive communities? We have completed sixteen months since the quadrennial meeting in Jabalpur. After observing and participating in many meetings, consultations and conversations since then, with appreciation I can say that we have made good progress in enhancing inclusivity.

Let us have a look at the development of our understanding of inclusivity. About two decades ago, NCCI’s agenda of inclusivity was very traditional. NCCI itself has been an umbrella of ecumenism for its member churches. Slowly the umbrella became larger to accommodate Roman Catholic Church and the Evangelicals with a new name NUCF. Side by side we had also occasions of dialogue with people of other faiths. Our understanding of gender equality was limited to giving equal status to men and women. Even for that, we did not succeed in giving equal status to men and women in all the member churches of NCCI.

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